Book of Psalms
It is important for us to note as we begin that the psalms were not written to the church, but to Israel, in order that they would learn how to perfect their praise toward God. In the Tribulation Period when they are being tested and tried they will have the psalms to be a help and a comfort to them. Opening remarks see syllabus for course.
The psalms are divided into five books that correspond with the Pentateuch, [the first five books of the Bible]. We will see that these fit very nicely, in that;
P = Praise Book #1 – [Genesis] speaks of man and the Son of Man
S = Salvation Book #2 – [Exodus] speaks of the redemption of Israel
A = Adoration Book #3 – [Leviticus] will speak of the sanctuary/ The Tabernacle
L = Life Book #4 – [Numbers] will speak to us of the earth, in view of the earth
M = Mercy Book #5 – [Deuteronomy] will speak to us of the Word of God
The Origin of the Psalms
The psalms are Israel’s book of prayer and praise. It is their songbook and their book of worship in the Temple.
- The Title:
The word psalm means literally praise and it tells of all that is worthy of praise and celebration concerning the ways and works of Jehovah. Dr. Vernon McGee said that Jesus went up on a hill to pray and the psalms tell us what he prayed.
It is the ways and works of Jehovah concerning #1, man, # 2, Israel, #3 the sanctuary, #4, the earth, and #5 the Word of Jehovah. And so, the ways and works of Jehovah concerning these five different things dealt with in the five books of the psalms. Many of the psalms were to put to music.
B. The Authors; From Kings to Choristers
It was a perfect match of the authors of these psalms. The psalms were born of the anguish, suffering, and pain of a people who were under the Law and constrained by its demands. They are a revelation of the spiritual struggles of mankind in its desire to be reconciled to God. The life and David and his inner most feelings are captured in the Davidic psalms, paralleling the national life of Israel. Psalms has been called the epitome and anatomy of the soul. Psalm records every experience of a human being. Every thought, every impulse, every emotion, which is the reason the psalms are so emotional. The one who wrote the most psalms was David – 73 psalms. The name David means beloved and so the beloved one wrote almost half of the psalms. 49 of the psalms have no author ascribed to them. Solomon, whose name means peaceable, wrote 2. Moses, the prophet of God whose means drawn out wrote 1 psalm. The Sons of Korah [the Levites] wrote 11 psalms. Asaph, who was a choir director in the Temple worship, his name means collector and he wrote 12 psalms. Heman, whose name means faithful, wrote one of the psalms. And Ethan, whose name means firmness, wrote 1 psalm. There are those who believe that Hezekiah may have wrote some of the psalms. Prophets, priests, and kings wrote the Psalms and Jesus comes to us as Prophet, Priest, and King.
C. The Classification
The word psalm means a poem put to music and it also means praise. And so, many of them are titled a psalm. Then, there is another word, shiggaion, a stirring of the emotions. A miktam was a covering of the lips in secrecy or a golden psalm. Another word is maskil, psalms of understanding and teaching. And then there are five psalms that are entitled pray, the prayers of a man that God would help him.
D. The Grouping of the Psalms
There are 15 psalms that are Messianic in nature and they deal with the birth of Christ, the life of Christ, the death of Christ, the resurrection of Christ, the glory of Christ, the priesthood of Christ, the kingship of Christ, and the return of Jesus Christ for His people. Psalms 2, 8, 16, 22, 23, 24, 31, 40, 41, 45, 68, 69, 102, 110, 118, all of these are messianic psalms.
7 of the psalms are penitential psalms. Martin Luther, the great reformer of the early days of the reformation, wrote a book and a commentary on these 7 psalms. It was while writing this that he came to understand that man is not saved by works but by grace through faith. [Eph. 2:8-9]
There are 5 psalms called natural psalms and they deal with nature and the effect of the Word of God on nature.
There are 3 which are called historical psalms and deal with the history of Israel. 14 are experiential psalms, which tells of the experiences of man in order that he can come to a greater understanding of what God is doing and what God has done. There are 3 millennial psalms that have to do with the Millennium. The thousand year reign of Christ. There are 9 psalms that are called didactic, they are designed to teach. 11 psalms are devotionalin nature. 11 psalms are prophetic. 9 psalms are acrostic or alphabetical. That is they include all of the Hebrew alphabet, others skip letters or whatever. 5 psalms are psalms of supplication asking God to supply a need. 7 psalms are imprecatory psalms those that deal with man being free from the guilt of sin. 11 are hallelujah psalms, called the Hallel psalms. Then we have in the Deuteronomy Book of Psalms a group of 15 songs of ascent. #120-134 tells us of a particular group of songs sung during the trip from Babylon to Jerusalem. They were written for the processional ascent of the hill of the Lord. The Mishnah, records that 15 steps led from the court of the women to the court of the Israelites and were sung by the Levites. However this is just an assumed fact. These 15 psalms correspond to 15 events in the life of Hezekiah, who asked the Lord for 15 more years. And these psalms correspond to these 15 years. 15 is the number of rest in the scriptures. 17 is the number of victory. 34 of the psalms are untitled. The worldwide kingship of the Lord is mentioned is Psalms 93-100. In 113-118, we have the Egyptian hallel. 146-150 is the final hallel.
E. Key Words and Phrases
There are two key words #1 Higgaion, is a word that means meditation. We will find this in the body of the psalms and it is placed by the writer when he wants you to stop and think about that. Think about what he has said and given. The other word is the word, Selah, and it occurs 71x in Books 1-3. It could possibly mean the signal for an interlude or a change in musical accompaniment. Erdmann’s suggest a pause at which the trumpets were blown and the people prostrated themselves before God. Dr. J. Vernon McGee interprets this word as what about that. Just stop and think on that thing. E. W. Bullinger interprets it as a thought link, a link between two thoughts. When looked at this way it makes a whole lot of spiritual sense.
The Historical Background of the Psalms.
- From Bondage To Beulah: The times of writing the Psalms.
1. Tumultuous times for a nation
We say from bondage to Beulah because we find Israel [Exodus ch. 1:17], the names of the children of Israel that were in Egypt. Just as Israel we today live in a system that is against everything that we hold dear when it comes to God. Egypt is a picture and a type of the world’s system. Not only were they in the system but they were slaves, in bondage. We also find that they were to kill all male children born. Many Christians find themselves in the same worldly condition today, living in bondage to certain sins. This was there condition; now let’s look at their challenge.
There challenge was three-fold. Number one while they were in the land Pharaoh was there challenge. He was the one making the orders to keep them in bondage. Number two their challenge was from the system of the land in which they found themselves. Number three was the challenge they faced from the people in their own ranks. There own murmuring people. Murmurings of unbelief and lack of faith. However, God raised up Moses [Ex. 2:1-10] and for forty years taught him the ways of Egypt. But not, only the ways of Egypt, He allowed his mother to teach him the ways of the Hebrews and where he was to go in life. After forty years, God sent him away from the Egyptians and taught him on the backside of the desert in Midian. [Ex. 2:11-4] God sent him back to lead God’s people out of Egypt. Part of Moses greatness was that he did not feel he was worthy for this call.
It was at this time that God gave them the Mosaic Covenant, the Law, given to the children of Israel to govern them and to show them how sinful sin is and how wonderful and blessed God is. There disobedience was number one a broken law and then later on as a failed faith. They just could not believe God would give them what He promised. It is amazing that Israel could go through all the things they did from Abraham to this point and to the very brink of entering into where God had promised and that they could fail so miserably in their faith. They sent twelve spies to go to Kadesh Barnea and they, through failed faith could not believe that God would not deliverer it unto them. That is just like Christians today who come to the point of the test of their faith and we fail so miserably, just like Israel. The trial of their faith became the wilderness wanderings. For forty years, their shoes never wore out, their clothes never got old, and they always had what God provided. But note God did it in a place of utter torment, testing, and trials. The blessing came at the end of the forty years. From bondage to Beulah, [Beulah means married land] and God gave that land to Israel through His promise to Israel. God buried Moses because Satan would have taken the people to Moses grave and they would have worshiped Moses grave instead of God [Jude 1:9].
2. Tempting times for a people.
Because they had learned a lot of the ways of the Egyptian people, they allowed one group of people to stay in the land, the Gibeonites. This was a sign of their incomplete obedience and it led them into idolatry. This period of idolatry led to the period of the Judges. The yo-yo time for Israel, up and down in their obedience to God. This led to the time of the kings as the children of Israel cried out to have a man over them instead of God. Their disobedience was that they bound the Law up to the point where it couldn’t do exactly what it was designed to do, to show the sinfulness of man and the greatness of God. Their trial was the worldliness that they found themselves in. Their experience was one of idolatry and a pagan culture as they were taught the ways of the Gibeonites. Instead of the Gibeonites being taught the ways of God. We live in a world where we should be teaching the ways of Christ, rather than the world teaching us about its ways. For this has led to apostasy and a turning away from God. We must turn away from this idolatry and pagan culture in which we live. There was no blessing in the land for Israel at this time. It was period that was marked by turmoil in the land.
3. Trying times for ruler.
When God finally gave them a king, He gave them Saul. God was trying to teach Israel because Saul did not have the Spirit of God on him and when the fight with Goliath came it was not Saul fighting; it was David, who had the Spirit of God on him down there fighting. The ruler was David, not Saul; Saul died the death of a coward. David was called of God to rule a nation and a people. As a shepherd, he knew how to have his flocks follow him. You know a shepherd doesn’t drive the sheep a shepherd leads the sheep. And that was the difference between David and Saul, Saul drove, but David led. They saw David’s condition as called of God. David had a three-fold challenge. He had to fight for the people, he had to fight for a kingdom, and he fought the battles for the nation of Israel. His disobedience was that he disobeyed God’s law in the matter of Uriah’s wife. And he had to face the wrath of God in a four-fold way. His trial was a trial of a watchfulness experience. Always have to be on guard for the kingdom and those who would try to take it away.
B. The Events Surrounding The Psalms.
In these things we’ll just notice that God gave them a place to worship. In the wilderness, He gave them the Tabernacle. In Jerusalem in the times of Solomon, He gave them the temple. These places were very simply, a place for God to dwell in the midst of His people. The twelve tribes camped round about the Tabernacle, God directly in the midst of His people [I Cor. 1:30-31]. Wisdom is the heart of God. And from inside the tent, we had the Holy of Holies, the Ark of the Covenant, the place of mercy for God’s people; this was that Wisdom to the Holy Place where the candlestick, the altar of incense, and the Showbread, that was the place where righteousness was spoken of. We go outside of the tent and the tabernacle we find the Laver of Brass and this speaks to us of sanctification and we go a little further to the brazen altar and we find sanctification. So from within the Tabernacle to without, there was wisdom, righteousness, sanctification, and redemption. But man’s approach must be through redemption, sanctification, righteousness, and wisdom that is a beautiful picture of the Tabernacle and the approach we must make unto God. Everything in the Tabernacle and the Temple spoke to us of Christ coming to dwell with us.
We see the decline of the kingdom of Israel winding up in the Babylonian and Assyrian captivities. Seventy years after the Babylonian captivity we see the rebuilding of the Temple.
C. New Testament Quotations of the Psalms.
Out of 283 or so Old Testament quotations in the New Testament, 116 of these come from the Psalms. We find these in the gospels, in Acts, in the Epistles, and the Book of Revelation.
D. The Structure of the Book, A Pentateuch of Praise.
P = Praise Book #1 – [Genesis] speaks of man and the Son of Man
S = Salvation Book #2 – [Exodus] speaks of the redemption of Israel
A = Adoration Book #3 – [Leviticus] will speak of the sanctuary/ The Tabernacle
L = Life Book #4 – [Numbers] will speak to us of the earth, in view of the
M = Mercy Book #5 – [Deuteronomy] will speak to us of the Word of God
Many do not hold to this, but the instructor believes God created the earth a beautiful place and because of the fall of Satan it became a place that was void and darkness was upon the face of the deep. It was a place of light and Lucifer was put here with all the choirs of angels. It was a place of light because everything about Lucifer was a reflector of light and it caused Lucifer to be risen up with pride and he sinned and plunged the world into darkness. We’ll be certain of this when we get to heaven, so we cannot be dogmatic about this. But it makes a lot of spiritual sense. Then God restored the earth to its present ordered system in seven days. And this pictures salvation, restoration and regeneration. And of course God made man. This begins the story of mankind and mankind’s quest to have fellowship and a relationship with God. We see the way of God in the creation of mankind. In the Book of Exodus, we see the will of God in redeeming His people from Egypt. He wanted His people to live for Him and love Him because of who He was and not because they deserved it.
The Book of Leviticus is the worship book. The worship of God’s people predicated on Law, the Law was the one constraint on the people that let them now they must live obedient to God. The Book of Numbers, recorded the wandering of God’s people, it is a book of remembrance. The Book of Deuteronomy speaks of the witness of God’s Word to His people.
It is important to remember that the Psalms convey truths of the scriptures which are experientially learned. It’s the living out of the promises of God for safety, security, and supply in the life of the Psalmist, as in the life of the believer. They give a more complete picture of Christ than the Gospels. The Gospels tell us Christ went to the mountain to pray the psalms tell us what He prayed. The psalms allow us an insight into how we can grow closer to Jesus Christ and in our walk with Him.
The Genesis Book, Psalms 1-41 – Mankind, Ruin, and Redemption; Genesis the book of origin of humankind.
Introductory Remarks: Genesis is the book of beginnings, it’s the Book of the Creation, of mankind and sin and the redemption of mankind by a loving Lord; it possesses in seed form all of the major doctrines in Scripture. We will see how these first 41 psalms closely resembles the Book of Genesis. In the Book of Genesis, we have a recounting of the seven states of mankind;
#1 Mankind in Generation; created an innocent man Gen. 1-2
#2 Mankind in Temptation; trial in the garden Gen. 3
#3 Mankind in Condemnation; fallen in sin Gen. 3
#4 Mankind in Isolation; separated from God Gen. 3
#5 Mankind in Redemption; two innocent animals are slain Gen. 3
#6 Mankind in Regeneration; he’s guilty, but clothed Gen. 3
#7 Mankind in Reconciliation; a substitute is available Gen. 4-50
Genesis also recounts the faith of seven men in detail. Those men are Adam, Enoch, Noah, Abraham, Isaac, Jacob, and Joseph.
Adam, faith in preservation, he received a substitute to die for his sin.
Enoch, faith in promotion, he walked with God, so God took him home.
Noah, faith in providence, he found grace in the eyes of the Lord.
Abraham, faith in promise, it was imputed unto him for righteousness.
Isaac, faith in prosperity, he received the promises of God through his father.
Jacob, faith in protection, he received the blessing instead of his brother.
Joseph, faith in practice, delivered his brethren through Divine Providence.
The Genesis book of Psalms, that most theologians call a Psalter, it speaks to us of the life experiences of sinful man in search of a Savior. This is what the Book of Psalms is about. It reaches literally from Eden to eternity. Psalms 1-8 are linked together and they speak of man and the Son of Man, and they speak to us of Adam. The first three verses of
Psalm 1 speak to us of Adam in his innocence. Think of it his delight was in God’s Law and God’s commandment to him. But when he fell his leaf withered. It tells us of two key thoughts, the delight of the Godly man and the demise of the ungodly man. The ungodly man will perish. Notice that this psalm begins with a blessing and ends with a curse and it is connected to Psalm 2. The first psalm records the spiritual condition of Adam before and after the Fall. Before the Fall, his life was in the law of the Lord and he meditated in it. But after, the Fall he was like the chaff, he blown about. And he had to leave the garden so that he would not eat of the tree of life and be separated from God for all eternity by living in a lost state.
In Psalm 2, we have the psalm of a rebellious people and the psalm begins with a curse. But the end of the Psalm ends in a blessing. It begins with a curse and ends with a blessing and that is why we know it is tied to the first psalm, because it begins with a blessing and ends with a curse. And God doesn’t allow that curse to be the end of things. Psalm 2 is a messianic psalm because it tells of Jesus Christ. Because it says [vv. 6-12], that men must put their trust in the Son in order to be blessed. Psalm 2:1, is quoted in Acts 4:25-26, [v. 4] is quoted in Hebrews 5:5, [v. 7] is quoted in Acts 13:33, [v.9] is quoted in Revelation 2:27. This psalm speaks of the glorious Son of God. You can look in Romans 5:12-21 and get some background into these first two psalms.
In Psalm 3, we see the beginning of a list of things that belong to man. We see that the hope of a man as well as the people must lie in the Lord. There are three, selahs, in this psalm. Thought links that tell us to look back and consider what was said and then see what follows. There are two main things we want to see in this psalm. #1 is his security and #2 is his salvation. [v. 5] points to the fact that we are secure in Jesus Christ and God the Father. [v. 8] salvation belongs to the Lord. In [v. 2], we have Selah, and in [v. 4], we have Selah, and see how the preceding verses are linked together with that thought after the word Selah because it makes a lot of spiritual sense. But this Selah can also be a thought link between two psalms such as we have between Psalm 3:8 and Psalm 4:1. In Psalm 3 the hope of the man is seen.
In Psalm 4 the confidence of the man must lie in the Lord. The confidence of a man must lie in his relationship with Jesus Christ. We must have confidence that the Lord hears us when we pray. David had some confidence. [v. 5] tells us of his trust and his triumph is in [v. 8]. He is completely confident in the Lord. [v. 4] is quoted in Ephesians 4:26. These are either partial quotes or full quotes of the psalms.
In Psalm 5 we see the righteousness of a man must lie in the Lord. We see the prayer of faith. It is an imprecatory prayer, it is a didactic psalm, one that is meant to teach and bring us to a point of understanding. It is a prayer for leadership and it is a prayer for blessing. God speaks to us during our time of meditation. We see a prayer for God to lead him in God’s righteousness.
In Psalm 6, the heart of a man must lie in the Lord. This is a penitential psalm and it is a prayer for mercy. [vv. 1-4] we see the plea of the heart. We also see the hope of this man’s heart in [vv. 5-10]. [v. 8] is quoted in Matthew 7:23.
Psalm 7 and 8; give a contrast of Christ and the anti-Christ.
In Psalm 7, we see the salvation of a man must lie in the Lord. The rebellious man must come to the Lord. It is a foreshadow of the anti-Christ and carries over to Psalm 8.They are an experiential and a didactic psalm. We’ll see sin and the man of sin. We see that sin must be judged and the man must be justified. Note in Psalm 7:8, he wanted the Lord to judge him according to my righteousness, but now in [v. 17] he says he will praise the Lord according to His righteousness and sing praise to the Lord.
In Psalm 8, we see that the redemption of a man must lie in the Lord. This is a messianic psalm telling us of Christ coming and being our great High Priest. Salvation is of the Lord. The name we must believe in is Jesus, which means Jehovah the Savior. [v. 2] is quoted in Matthew 21:16. [v. 4] is quoted in Hebrews 2:6. [v. 6] is quoted in I Corinthians 15:25, 27 and also in Ephesians 1:20, 22. Messianic psalms tell of Jesus.
In Psalm 9-15, we have the man of the earth presented. These psalms speak of Enoch.
In Psalm 9, the man of the earth in opposition to the Lord is seen in this psalm. Note, he says, #1, I will praise thee, #2, I will be glad and rejoice in thee, #3, I will sing praise to thy Name. We have in this psalm, the Lord, a powerful God [vv. 7, 9]. Then we are told about the wicked. The wicked are condemned when the Lord is revealed [v. 16]. Higgaion which means meditate on this. And then he says, Selah, which means there is a link between these two things. [v. 17] what an indictment against mankind. The Selah at the end of Psalm 9 connects us to the beginning of Psalm 10, where the wicked say that God is hiding Himself. What an indictment against mankind. He has already told us that the wicked are condemned when the Lord is revealed, but in Psalm 10 the man of the earth is in contrast to the Lord. In Psalm 9, the man was in opposition to Jehovah.
In Psalm 10, the man of the earth in contrast to the Lord; Satan’s men are contrasting seen with the Lord. We are going to see two main thoughts here, #1 that the wicked flourish when the Lord is hidden. Does wickedness flourish when God is hidden in our life? Christ ought to be seen in our lives. #2 we see that the Lord is more powerful than the wicked. [vv. 2-4] point to the fact that the wicked flourish when the Lord is hidden. In [v. 12] we come apart from the wicked and we see that the Lord hears the desire of the humble and that the wicked will perish. When the Lord is revealed the wicked see His power.
In Psalm 11, we see the man of the earth and the foundation of faith. The foundation of n faith is sure. But the question in the Psalm is can the foundation of faith fail or fall. [v. 3] The foundation of faith are based on two things. His righteousness [vv. 4-5] and His judgments [vv. 6-7]
In Psalm 12, the man of the earth and his failing faith. The question in the psalm is can the man of faith fail? #1 we see pride, a double heart [v. 2]. A double heart means a man who believes one thing and does another. We all have a double heart, because we have the old nature and the new nature and God wants to sit on the throne of our heart and He wants us to starve to death the old man that is within us. [v. 4] note the word, lord is spelled with a little l, so it is not speaking of Jehovah, rather it is a question who is going to be lord over us. It points to the fact that self-deceit can come into a man’s heart and cause his faith to fail among men.
In Psalm 13, the man of the earth and the futility of his faithfulness is seen. The question is: is our faith futile? [v. 3] is it a faith that is based on sight or is a faith that is based on trust? There are two questions mentioned here, How long? And are we abandoned? Or are we abounding in God [v. 6] points to the fact that we are not abandoned but abounding in God, it is a faith based on trust.
In Psalm 14, the man of the earth and the foolishness of his faithlessness and we are given the same thing we will see in Psalm 53. [v. 3] is quoted in Romans 3:10.
In Psalm 15, we see the future of the man of the earth. The question in this Psalm is; who then shall abide? Psalm 15 is a little picture of the Sermon on the Mount. There are two things we need to see about the future of the man of the earth. #1 is his worship and the one who speaks the truth in his heart. It shows us two things, #1 if you’re going to abide you are going to have to worship God and you are going to have to walk with God and follow His ways. The second thing we notice is that he who does these things shall never be moved.
How does this group of Psalms tie in with Enoch’s life? Enoch walked with God and he was not for God took him. He was in opposition to the wicked men of the earth. He had a foundation of faith in his life that could never be moved. He had an unfailing faith that God was going to accomplish what He wanted to in his life. He never thought that faith was futile or pointless. He never was foolish and said there was no God, but he said you ought to know God. He realized the future of all of the saved.
In this section of the Psalms we will be looking mainly at Christ Jesus. In Psalm 16-24, we will be looking mainly at His sacrifice for our sins, and this in some way parallels the life of Noah. In Psalm 16-20, we have an alternation of psalms and prayers. These are psalms written by David.
In Psalm 16, he uses three names for God in the first two verses of this psalm. He uses the name Elohim [v. 1]; in the [v. 2], he uses Jehovah and Adonai. This is a messianic psalm that tells of about Jesus coming to suffer for us. Now this psalm has been quoted in Acts 2:25; 13:35 and it is a psalm of Jesus taking His place of suffering for us. [v. 9] the Messiah came and took the place of suffering for us. It is a place of hope for us that the Messiah took our punishment. Not only is this messianic, it is prophetic and it is a devotional psalm [v. 5]
Psalm 17 is a prayer in light of His impending suffering. If we as Christians would do as the first three verses here depict a soul bent on living out God’s Word, our testimony would be right and men would come to Christ. In light of this impending suffering we have here the great faith of Christ poured out in prayer to God [vv. 4-8] [v. 15] Christ says, I shall be satisfied when I wake with thy likeness. What a great way to end this prayer in light of Christ suffering. What a wonderful psalm of supplication asking God to supply His need in light of His impending suffering.
In Psalm 18, this is a psalm of the answer to His prayer in Psalm 17. This is an answer to the prayer of the impending suffering. Great deliverance giveth He to His King [v. 50]. He came in love to show forth in love. Faith and hope, and love that is three things that are abiding in the Christian life [I Cor. 13:13]. These are the things that live on in the Christian life.
As we come to Psalm 19, we will see how Noah began to find grace in the eyes of Jehovah. This is a psalm and a prayer concerning grace. It is a psalm of grace to the individual man. [v. 1] this is God’s revelation in the sky. Noah looked up and God had put a bow in the clouds, a revelation to Noah that God would keep His promises. Noah found grace in the eyes of the Lord because he was a man who was perfect in his generation. He had maintained faith in his life. [vv. 7-9] speak of the revelation of God in the scriptures. If the words of our mouth and the meditations of our heart were pure in the sight of the Lord, how great work could we do? [v. 4] is quoted in Romans 10:18.
Psalm 20, we see that God is giving David something for his people. There are two great things in this psalm that we need to see. #1 is looking to God and #2 listening to God. Note the words we and our in [v. 5] it points to the fact that this is a prayer for grace in the lives of this people, Israel.
Psalm 21 is a psalm of the joy that is set before him. [Hebrews 12:1-2] gives us some background for this Psalm. Why is this a psalm of the joy that is set before him? Because of the next three psalms the Good Shepherd psalms [22-24], these psalms reveal Jesus Christ in three aspects of being the Good Shepherd, the Great Shepherd, and the Chief Shepherd. This is a psalm of rejoicing for what God has done for this king. Jesus didn’t look forward to the sufferings of the cross rather He looked forward to the joy that was set before Him. [v. 7] points to the fact that the man who places trust in God shall not be moved.
The Shepherd psalms parallel the life of Abraham his was a life of faith. He trusted God with everything he had this is seen clearly in his dealing with his son, Isaac.
Psalm 22 can be seen in the context of the Good Shepherd [John 10:10] this psalm is quoted more than any other psalm. This psalm can be divided into two, the psalm of the suffering of Christ and then the psalm of the salvation of Christ. The first 21verses speak of the execution of Christ and we see the thoughts of Christ on the cross, it wasn’t just the physical pain that hurt him, it was the emotional pain of being rejected by His people. They say that the bulls of Bashan would run round and round a quarry until finally they would beat him to death by butting and running into him. Beginning in [v.21] we find that Christ no longer speaks of the suffering of the cross and his feelings, but now he changes his tone and he says in the midst of the congregation I will praise thee, why? Because he knew he was going to be resurrected, alive from the dead.
Psalm 23 is the psalm of the Great Shepherd. Hebrews 13:20 tells of the Great Shepherd that brought Jesus Christ back from the dead. This psalm tells us two things God’s provision for us and God’s great promise for us. We do not have to worry about walking through the valley of the shadow of death for God is with us. Because he knows that the rod and staff of God are going to be there with him. The rod and staff point to the power and presence of God. The rod is power of God and the staff is the presence of God. Moses staff spoke to the presence of God among His people. In [v. 6] the words goodness and mercy speak of the covenant relationship we have with God.
Psalm 24 is spoken of in I Peter 5:4. The Chief Shepherd is being spoken of in psalm 24 as the King that is going to come, for He is our king of glory. We are going to see His call and His coming in this. [v.1] is quoted in I Corinthians 10:26, 28]. His call in seen in the first six verses and His coming is seen in the last four verses. Now as we look back at these three psalms we see the Good Shepherd who gives His life for the sheep. We see the Great Shepherd in His resurrection, power, and glory to comfort His people. The Chief Shepherd in glory calling His people out and coming for His people.
Psalms 25-41, concludes the Genesis book of the psalms. We will conclude book #1, the man Christ Jesus, His salvation. This parallels the lives of the patriarchs.
Psalm 25 is a prayer in light of the Messiah’s glory. All of these psalms are talking about Jesus and his coming to be their hope. This particular psalm talks about dependence upon God and confession of sins. In the first five verses we have a plea for leadership in David’s life. David was asking God to teach him how to be a strong leader. In [vv. 6-8] we see David’s asking for forgiveness for sin. And as we look to [v. 9] we see a perquisite now in the life of David and so it is the meek. Meekness is best defined as doing what God wants for our life and not complaining about it. And so the meek man is the one who accepts God’s will for his life and just goes about doing it. In [v. 18] we see there is a plan to follow, a perquisite for guidance and a plea for leadership in this man. We see a man who is depending upon God in this psalm and a man confessing his sins.
Psalm 26 we see personal righteousness based upon the merits of another. We see two main thoughts in this psalm, salvation and sanctification. Backsliding is an OT thought and it had to do with pushing an ox up on a cart and every time they would push the ox up the cart it would slide back down and they’d say he’s backsliding. There’s where the term came from and that’s where the thought came from. Always going forward but always seeming to slide back. We can never slide back into sin because of the blood of Christ shed for us. He says personal righteousness is not based on what I have done but on what another has done. [v. 6] before they could go into the Temple they had to wash their hands in the Laver and so he is talking about sanctification being made holy and separated for God’s purpose.
Psalm 27 tells us something of the promise God made to Abraham in covenant form he made a promise to Abraham that will never end. An unconditional promise is one in which man has no responsibility. We see prayer resulting from confidence in the provision and supply of the Lord. There are three main thoughts in this psalm grace and guidance and goodness. [v. 1] is quoted in Hebrews 13:6. We find grace in [vv. 1-5]. In [vv. 6-9] we find the guidance of God and in [vv. 11-14] we see the goodness of God. We need to have patience in our lives that is based upon trust that God will help us. Patience, not born of tribulation but of trust in a Mighty God, for this breeds a confidence of dependence on God.
Psalm 28 we have a prayer for power and protection and it speaks of our Rock. There are three things we must have for this power and protection to be realized in our life. Realize that we have strength from God, salvation from God, and satisfaction of God. Those that are fed by God are satisfied.
Psalm 29 praise is rendered unto God it’s a psalm of the storms of life. This is what is called a natural psalm because it deals with nature and the forces of nature. We realize that it is the voice of God that controls nature and as people go through the storms of life God strengthens His people.
Psalm 30 is a psalm of praise for healing. This is a messianic and an experiential psalm. It is a psalm for healing both inwardly and outwardly. There is a healing that goes on within our hearts when we get saved. This inward healing causes such a great change in us that it is exhibited outwardly. If a person has not had an outward experience of a changed life, then perhaps there is something wrong inwardly; perhaps that person came another way and there was no inward healing so that there is no outward fruit in that person’s life. [vv. 10 –11] point to the outward healing, for he has taken off the clothes of mourning and put on the clothes for dancing, this points to the inner joy of the healed man.
Psalm 31 is a psalm of troubles past and present. There are two main thoughts in this, the sorrow of the man and then the supply of God. In the first five verses we see that there had been some times of sorrow in this man’s life. There had been people who had tried to kill him and ensnare him and yet God had delivered him in spite of his sorrow. [v. 10] gives some insight into this, as we see the sorrow of this man. However in [v. 14] he says Lord, I have you to lean upon and to supply for my life. There is a supply of God’s strength for God’s people even in the midst of troubles both past and present in our lives.
Psalm 32 is a penitential psalm and a psalm of instruction concerning sin as it deals with the penalty of sin and the pardon of sin. [vv. 1-2] are quoted in Roams 4:6. These words were also spoken of Abraham that great man of faith. The penalty for sin is seen in verse 5, where confession of sin is made, but there is also pardon for sin [v. 11].
Psalm 33 it is a psalm of praise for redemption and it is another of the natural psalms. It tells us of two things power of God [vv. 6-12] and providence of God [vv. 13-17, 20]. The providence of God is seen in our redemption. He has the power and the ability to save and this shows us the life of Isaac. Isaac’s life was one of inheriting a promise.
Psalm 34 tells us a little bit about the life of Jacob his people’s exultation at his exaltation. It is a psalm of praise for deliverance. We will see past battles fought and present battles to fight. [v. 8] is quoted in I Peter 2:3. [v. 20] is quoted John 19:36. This psalm is an experiential psalm in the life of David. We are not to feel sorry for ourselves but we are to praise the Lord. [v. 15] is a great promise from the Lord and [v. 17] shows us that God will deliver us from all our troubles. [v. 20] is talking about Jesus on the cross of Calvary and it is a messianic promise for not one of His bones was broken. The present battles to fight can be seen in the words, the walk and the works of men.
Psalm 35 is a prayer for deliverance from the enemy and this is another of the imprecatory psalms. It tells us of witness and of worship and [v. 19] is quoted in John 15:25. The first three verses are a witness to what God is going to do with this people and the last two verses point to the fact that God will deliver His people.
Psalm 36 is a psalm of the two natures of the human heart. Most of the time when we have a problem with the old nature it is because there is a problem with not having the fear of God in our life. In man there is two natures, the old which loves to flatter himself and talk about himself and build himself up and how we need to guard against the proud man of the heart. It is the new nature that must be built up that we will not sin against God and that we might live so as to please God. We see the contrast of the two natures in this psalm.
Psalm 37 is a psalm of the promise of the future and it also is the contrast of two, the lawless man and the righteous man. It tells us what the wicked cannot see.
Psalm 38 is a psalm of sin’s sickness. It is a prayer for future blessing and it talks of sin, suffering, and sorrow. Sin causes suffering in our life and it results in sorrow and it results in the things we cannot take back. We cannot take back the words that we say.
Psalm 39 is a psalm for the frailty of humanity and a prayer for future blessing. He gives a plea for answers and a pledge of God to answer him.
Psalm 40 and 41 are messianic psalms and they predict the crucifixion of Jesus Christ and Psalm 41 predicts the resurrection of Christ.
Psalm 40 [vv. 6-8] are quoted in Hebrews 10: 5-7. And [vv. 6-8] point to Jesus Christ becoming the sacrifice for our sins. There is confession and consolation in this for us, because God is going to provide a sacrifice for Himself. It is the same thing that Abraham told his son Isaac as they walked up on the hill.
In Psalm 41 [v. 9] is quoted in Mark 14:18; John 13:18; and Acts 1:6. And these are talking of Jesus the Messiah. [v. 9] is talking about Judas Iscariot, the one who betrayed the Son of God. [v. 10] is a prediction of the resurrection of Jesus for our justification and we see a profession that blessed is he that considers the poor, the Lord will deliver him out of his troubles. Finally we see a promotion; we will go to be with Him because of the resurrection. The resurrection is the one holds us together as a people of the world today.
And as we close out the 41st psalm we have the doxology of the first book [v. 13], the Alpha and Omega, the beginning and the end from everlasting to everlasting.
The Exodus Book of the Psalms
The Exodus Book of the Psalms comprises Psalms 42-72 Israel is in view in this section as man was in view in the Genesis book Psalms 1-41. This book of the psalms 42-72 deals with Israel’s ruin and redemption of the nation. In this study we begin by looking at the background in the Book of Exodus. Exodus is the birth of a nation, a peculiar people. One that would be God’s possession from the bondage of Egypt through the Red Sea and to the threshold of God’s mountain we see the picture of Israel coming before God’s presence, majesty, and power. It reveals a labor that is too grievous, a law to govern, and a Lord to glorify.
There are seven main teachings in the Book of Exodus that carry through this section of the psalms.
1] The cry of a people.
2] The call of a leader.
3] The communion of the Passover.
4] The Cloud to lead them.
5] The chorus of praise.
6] The cannon of the Law.
7] The confession of the people.
God puts His stamp of approval on the Book of Exodus by including it in these psalms. Psalms 42-49 are the psalms written by the sons of Korah. These are Levites that led in the Temple.
Psalm 42 is a psalm that tells us of the cry of the people in desperation and it foreshadows the Tribulation Period. This is a cry of a people far from home. It is quite possible that this psalm was written during the Babylonian captivity as the people cried out to God for they are far from home. [Joel 1:20] talks about there being a drought in the land and famine always follows a drought and Amos 8:11 tells about the famine in the land because of not hearing the Word of God. Is it any wonder then that the hart pants after the water? This psalm progressively reveals things that cannot be shaken in the life of the believer.
Psalm 43 is a continuation of the cry of a people far from home and it is the cry of the people for God to act on their behalf. Verse 11 points to the fact that hope in God because hope comes from God who is at work even in the midst of adversity or trial. This psalm tells us of the greatness of God as He acts in our behalf.
Psalm 44 is a psalm that tells us of Israel’s cry during the Tribulation Period. There are two things we need to see in this and that is that suffering is not always punishment, but can also be a battle scar. And the second thing is the final experience of the faithful remnant before the Messiah returns to deliver them. Verse 18 points out the attitude and the obedient heart of the faithful remnant.
Psalm 45 we see the coming of the King to establish His kingdom. And this is another of the Messianic psalms and verses six and seven are quoted in Hebrews 1:8, 9. If you are going to have a kingdom then you must have a King and the kingdom for Israel will be Christ ruling and reigning over them from 1000 years. Revelation 19 talks about the anguish of the Tribulation to the glorious triumph of there coming King. We see in Matthew 24:29 the coming of the King to establish His kingdom.
In Psalm 46 God is a refuge and it is a song of the Millennium. We see three main thoughts in this; First, the sufficiency of God. Second the security of God and three, the supremacy of God. This is another of the millennial psalms and it tells us of what’s going to be during the thousand year reign.
Psalm 47 speaks to us of worship during the millennial kingdom and establishment of the kingdom and the reign of Christ. We see #1 in verses 1-4, we see a conquering king. In verses 5-7 we see a consoling king. In verses 8-9 we see a capable king.
Psalm 48 we see the final victory at the end of the millennium and this psalm is talking about celebration of final triumph. We see a city prepared, a conspiracy planned, and a chorus of praise. Verse 2 is quoted in Matthew 5:35 and then is of course a part of the Sermon on the Mount. The city spoken of here is the New Jerusalem coming down as a bride adorned for her husband [vv. 1-3]. In verses 4-8 we see a conspiracy planned but that conspiracy does not overcome God. At the end of the millennial period satan will gather an army together and try to defeat God but he will not succeed and he will be cast into the lake of fire forever. A conspiracy planned but defeated. Verses 9-14 we see the chorus of praise and the celebration of final triumph at the end of the millennial period.
Psalm 49 contrasts the way God deals with the wicked and the good. The first eleven verses point out the thoughts of the wicked. And verse 13-14 points out their folly. But the good are on the upward way [vv. 15-20].
In Psalms 50-60 we see Israel’s redeemer.
Psalm 50 was written by Asaph who was one of the leaders of praise in the Temple. This is the great psalm of judgment, Mt. Sinai the law given. We see God is coming to judge His people. Dr. J. Vernon McGee says the fiftieth psalm is one of the pivotal psalm in telling us what God is going to do and how God is going to react to His people. Verses 1-6 tell us God is coming to judge His people. Verse 7-22 says that God’s people are to serve the Lord in righteousness. He doesn’t need our sacrifices but we do. We need our sacrifices in order to stay right with the Law in serving God. If we are going to serve God we have to do it in righteousness. And God’s people need to glorify Him according to [v. 23]. Verse 14 is quoted in Hebrews 13:15.
Psalm 51 we have the great cry of repentance. It is both a penitential and an experiential psalm. Verse 4 is quoted in Romans 3:4. We see a cry of conscience and conviction, a cry of repentance. Secondly, of confession and compassion of God for us, finally in [vv. 9-19] we see cleansing and communion. We have the cry of repentance and the answer of God in salvation seen in [v. 12].
Psalm 52 is a psalm that shows the antichrist the mighty man of mischief. He’s boasting but he is beaten down [v. 5].
Psalm 53 we have the antichrist the mighty man of foolishness. In [vv.1-5] he denies the existence of God and then we see dire expression of longing for God.
Psalm 54 we see the cry of a faithful people in the time of antichrist. The historical background of this psalm was the betrayal of David by the Ziphites in [I Sam. 23] who told Saul where he was. This is an experiential and a devotional psalm. We see two things in [vv. 1-3], the betrayal of the redeemed and in [vv. 4-7] the beauty of the Redeemer.
Psalm 55 we have the darkest times under antichrist. The historical background of this psalm is when Absalom had rebelled against David and Ahithophel had left to join Absalom. Verses 1-15 predicted dark times for the nation but in 16-23 he says there is light at the end of the tunnel. Verse 22 is quoted in I Peter 5:7.
Psalm 56 speaks of fear and trust in the Tribulation Period and this is an experiential psalm. It is one that tells of an experience of David. Both verse 4 and 11 are quoted in Hebrews 13:6.
Psalm 57-60 are a series of four psalms that are Altaschith which means destroy not and they are also Miktam that is golden jewel psalms.
Psalm 57 is a cry for mercy. In [vv. 1-3] we see a place of refuge. In [4-6] a place of safety and [vv. 7-8] a place of praise.
Psalm 58 is a psalm of substance and endurance in the Tribulation and this is an imprecatory psalm. David is crying out for God to defeat the enemy in [vv. 1-8] and then for deliverance in [vv. 9-11].
Psalm 59 is the Lord’s deliverance from Tribulation. The historical background of this psalm is when Saul sent spies to watch David’s house to kill him. Verses 1-15 tell of deliverance from the people and in [vv. 16-17] tell us that God will deliver us in His power.
Psalm 60 speaks of the Lord’s restoration after the Tribulation is over. A remnant returned and a remnant remembered. During the Tribulation Period a remnant of Israel is going to be hidden away possibly in the city of Petra that is in the midst of the mountains of Edom.
Israel’s redemption is spoken of in psalm 61-72. The theme of psalm 61-68 is a consistent cry and confidence of the godly.
Psalm 61 is a cry of confidence of a godly people. The author of this psalm is David and it is a devotional psalm, a prayer straight from David’s heart. If we as believers in Jesus Christ would always go to the Rock that is higher than I we will always be going to the Source of our strength, confidence, and defense. Verse 4 points out that the tabernacle is God’s dwelling place amongst His people this is where God met with His people and where the presence of God abided with His people. Today, God lives and abides in us. Also, verse points to the covering shelter of thy wings. There is shelter in the arms of God and the blood of Jesus Christ shed on the cross is our covering for our sins. These are deep thoughts from David’s heart.
Psalm 62 points out that just because the nation is in ruins doesn’t mean the man has to be in ruins and this is a psalm of simple faith. We see two main thoughts in this #1 the test of faith and #2 we see the triumph of faith. In the midst of the ruin God is still working and will deliver His people. Here David points out that only God is our salvation, our rock, and our defense. This psalm brings out his fact that the man has been tested and tried and his soul is fixed upon God.
Psalm 63 is the psalm of the water of life. In John 4, Jesus must needs go through Samaria, why? Because there was a dry and thirsty land there and there was the woman who had a soul thirst for him and the others who came to trust Him as Savior. There is a thirsting soul in [vv. 1-2]. He says he saw it in the sanctuary and that is where he received the water of life. This why we are encouraged in [Heb. 10:25] to go to church because it is there that we see the power of God and receive the water of life. Verses 3-5 show us a satisfied soul and the occasion of this psalm is in the wilderness of Judah and they definitely were thirsty and so David applied this to both his physical thirst and spiritual thirst for the things of God. We see in this psalm three things, a thirsting soul, a satisfied soul, and a following soul.
Psalm 64 we have the psalm of the upward look. When we have nowhere else to turn we look up. The upward look of hope is seen in verses 1-2. He is looking to God for hope and something that will help him endure the trials of life. And in verses 7-10, David says that they have been shooting arrows at me and now God is going to be shooting some arrows at them. There is nothing worse than a bitter tongue and their own tongue to fall upon themselves [v. 8] is best seen in the example of Saul falling upon his sword. And v. 10 shows us the upward look of faith.
Psalm 65 is a psalm of blessing in the kingdom and it is a psalm of restoration for all things that pertain to the land. #1 we will see Mt. Zion the kingdom on the earth not in heaven. The kingdom of God is in two senses. We have the kingdom of God spoken of in the scriptures, which is the realm of all Christians and Christendom and it speaks of God’s ownership of all things. The kingdom of heaven is a kingdom that is coming on the earth and it has to do with the nation of Israel in the millennial kingdom and the ruler ship of God in the life of His people. Mt. Zion is the place of importance for the nation of Israel. Verse two speaks of the blessing of having the evilness of our iniquities purged from us. The blessing in the kingdom is that there will be a place where they can go and approach God and hear God. Today, the best place to approach God is in the church where His people gather together. And #2 we see the blessing of the land and the promise that it will provide for them.
Psalm 66 is a psalm of during the kingdom, a psalm of restoration pertaining to all things concerning the people. #1 it is a psalm of worship and #2 a psalm of witness [v.16].
Psalm 67 is a psalm of the glory of God in the kingdom and the author is unknown as also in the 66th psalm, It is a devotional psalm and the words bless us are used three times in these seven verses and praise thee is mentioned four times. There are three peoples or groups mentioned and God is mentioned fifteen times and Israel is mentioned six times and the nations nine times. We see #1 God’s mercy unto us and #2 God’s ways to be made known and #3 God’s blessings forever.
Psalm 68 it is a psalm of deliverance and victory. Verse one tells us possibly what Moses prayed each day as Israel faced another day of journey in the wilderness [see Num. 10:35]. This is a messianic psalm and it is prophetic. It is a psalm of triumph and glory. Verse 4 speaks of the Holy Name of God, Yahweh. There is also the scene of triumph and victory in verses 21-21.
Psalm 69 is a psalm of the silent years of Christ. In a moment of time Simon Peter understood what David was talking about here in verses 1-2, because he walked out onto the water and when he looked down he began to sink. Christ had to wait to begin His ministry and we are told only one time in the scriptures anything of Christ childhood years and that was when he went to the Temple to be dedicated to the Lord at age 12 [v. 3]. This is one of the most quoted psalms of all the psalms. Verse 9 is quoted in John 2:17, verse 4 in John 15:25, verse 18 in Ephesians 4:8, verses 21, 27 are quoted in Matthew, Mark, and John, verses 22, 23 in Romans 11:9-10 and verse 25 in Acts 1:20. And it speaks of #1 in verses 1-19, Christ distress on the cross and #2 Christ dark hours on the cross are seen in verses 20-21 and #3 we have the imprecatory prayer of Christ on the cross. Praise God that He extended us mercy and grace instead.
Psalm 70 we have a psalm of remembrance. The last five verses of Psalm 40 is what we have here and it is not a mistake that this is recorded here, it was intended. And he says here be quick to help Lord; it is a cry for immediate help. Why? Because Israel is in ruin and in need of redemption.
Psalm 71 is a psalm for old age. A purpose for living in old age and this is seen in verse nine. The privilege of living into old age is seen in verse 18 they are a living example of faith to us.
Psalm 72 the king and the kingdom are coming the author is Solomon and it is a prophetic and a millennial psalm. The kingdom is based upon righteousness. Verses 17-19 points out that a righteous nation will be the one who enters the kingdom.
The [Book of Leviticus]; contains psalms 73-89. We will see the beauty of the sanctuary; we see all the holiness and sacrifice of the sanctuary; we’ll see the nation of Israel as they are called upon to be holy and bring the sacrifice that is acceptable unto God. In the Book of Leviticus we find chronicled the ceremonial and civil aspects of the Law, it sets forth the religious order of Israel and it is a trilogy. The Ten Commandments constitute the moral law the law that God has set forth to judge man’s life and this is found in the Decalogue [Ten Commandments] as the theologians call it. The Ten Commandments are the measuring stick for sin, as the Book of Romans tells us. Leviticus also contains the ceremonial or the religious law or the civil law or the statutes. It is all encompassing dealing with every aspect of life, morality, civic responsibility, and religious life. It deals with man being in a right relationship with God, by being holy as God is holy. Leviticus tells of the priesthood and the order of the service of the Tabernacle where God came down to dwell among His people. There are two main thoughts in the Book of Leviticus and they are holiness and sacrifice, for without sacrifice there is no remission of sin. There are seven teachings we want to see from the Book of Leviticus;
1] A holy pattern of one perfect sacrifice, the offerings.
2] A holy priesthood consecrated for service.
3] A holy people in view of the holiness of God the sanctification of Israel
4] A holy promise of atonement, the Day of Atonement.
5] A holy people in view of the sinfulness of the world, the ordinances.
6] A holy pattern in one perfect Savior, the feasts.
7] A holy place for a holy people the law of the land.
Psalm 73 is a psalm written by Asaph and the instructor entitled it until I went to the sanctuary. We see three main thoughts in this psalm #1, a nation can be good but have ungodly people in it. #2, a pivotal point in the psalm is verse 17 until I went to the sanctuary and #3, nevertheless I am continually with thee. From verse 3 down to verse 17 Asaph tells of the wicked and how he views the wicked in the land there.
Psalm 74 can be entitled What Have They Done to the Sanctuary. This foreshadows the desecration of the sanctuary. In verses 1-2, he is pleading with God to remember where He met with His people and how He met with them in the sanctuary. In about 175 B.C. the temple worship was desecrated by an evil ruler by the name of Antiochus Epiphanies, was of the lineage of the kings that divided up the Greek Empire. He descended from the Syrian section of this divided empire. See Daniel notes to see the atrocities he committed in the temple. This led to the revolt by the Maccabees. This is also descriptive of the destruction of the temple by Titus and the Roman armies in AD 70.
Psalm 75 can be entitled Thank God For The Sanctuary. It is a psalm of thanksgiving for the God of the sanctuary. We see three main thoughts in this. #1 His name, #2 His judgments and #3 His promotion.
Psalm 76 we see the God of the sanctuary, it is a psalm of Messiah in the sanctuary. It speaks of His place, His peace, His power, and His praise.
Psalm 77 we have the sanctuary, a refuge for the weary soul. Verse one points out that anytime we have those things in life that would seem to overthrow us we have a place in the sanctuary, a place where God can deal with us. Verses 16-19 tell of the Red Sea and the Jordan River experiences. Verse 20 points out that God leads us and takes care of us by leading us to the sanctuary.
Psalm 78 is a maskil psalm it is instruction. The Shepherd who directs from the sanctuary and it recounts Israel’s history from Egypt to David. Notice how Asaph creates an air of remembrance for the people. Israel needed to be reminded of the wilderness wanderings and how people had to die because they forsook God’s law. Verses 9-10 points out that they did not keep the covenant of God’s law. Verses 25 points out the care of the Lord for His people. Even though Israel turned away God did not destroy them in His wrath. Verses 71-72 points out that God has a Chosen Servant for His people. Verse 2 is quoted in Matthew 13:35, verses 24, 25, in John 6:31.
Psalm 79 we have the shepherd who dwells in the sanctuary and deliverance from the Great Tribulation. Verse 8 tells of former sins, verse 9 of present salvation and in verse 13 future singing. Verse 6 is quoted in II Thessalonians 1:8.
Psalm 80, the shepherd who discerns in the sanctuary. It is a plea for leadership of the good, great, and chief shepherds that we saw in Psalm 22-24. Verse 19 tells of the heart of the people and verse 18 points out the plea for quickening of their hearts to make them holy.
Psalm 81 is a psalm of jubilee in the sanctuary and it talks of the feast of jubilee and of the trumpets and gives an occasion of singing and preaching in the sanctuary.
Psalm 82 is a psalm of judgment in the sanctuary. Talking about God standing in the sanctuary in verse one. God defending in the sanctuary verses 3-4. And God judging in the sanctuary in verse 8. Verse 6 is quoted in John 10:34.
Psalm 83 is a prayer for justice from the sanctuary and it is an imprecatory prayer, a prayer of crying out against the enemy. Verses 1-10 tell us of the enemies of the sanctuary. All the Arabs are against Israel today they are the enemies of the sanctuary but praise God for verse 18.
- this concludes the sanctuary in relation to man, in psalms 84-89 we have the
sanctuary in relation to Jehovah
Psalm 84 is a deep desire for God’s house and the psalm is written by the sons of Korah. It was meant to stir the people to congregate in the sanctuary. Verses 1-2 tell of a soul’s desire and then he tells us of the example of the sparrow. And then we have a servant’s heart mentioned in verse 10.
Psalm 85 speaks of back to God’s house someday. We see three things #1 a forgiven people, #2 a repenting people, #3 a revived people and #4 a righteous people.
Psalm 86 is worship in the kingdom sanctuary and the author is David. It speaks of supplication and this is a devotional psalm and he asks for God to teach him God’s way [v. 11]. Teaching the way, walking in truth, and uniting in the fear of God.
Psalm 87 speaks of the sanctuary in Zion the city of God. The government of the world will be there for a thousand years. We are told of the foundation, the gates, and the object of worship.
Psalm 88 is a lamentation of darkness and great suffering in spite of the sanctuary and it is good to note that it is always darkest just before the dawn. This is the only psalm that Heman wrote. He longs for the day when man will run for the sanctuary.
Psalm 89 this is the psalm of the Davidic covenant, hope from the sanctuary and the author is Ethan another of the choristers and it is a maskil. This psalm exalts the faithfulness of God [v. 1]. #2 His faithfulness is secure [v. 2] #3 His faithfulness is demonstrated through the Davidic Covenant.
This lecture begins with Book 4, the Book of Numbers of the Psalms and deals with psalms 90 – 106. The earth is in view in this section and it provides a beautiful picture of what God has done in providence and protection for His people. The background for this is seen in that the Book of Numbers records the wilderness wanderings giving a detailed account of the suffering they endured during the thirty eight years of wandering in the Sinai’s wilderness. It gives a view of the One who led them every step of the way and it tells of the Rock that followed them in the dry desert land giving life to His people. His presence was always seen in the Pillar of Cloud by day and the Pillar of Fire by night and also in the Tabernacle as it dwelt in the midst of the people. God never left Israel alone in the wilderness, He was always right there with them and He never let them go through something that He wasn’t right there with them. There are seven main ideas in the Book of Numbers;
#1 – the nation numbered [1-10:10]
#2 – the nation’s entrance planned from Sinai to Kadesh-Barnea [10:11-12:16]
#3 – the nation’s faith tested twelve spies sent into the land [13:1-15:41]
#4 – the nation’s faith tried
#5 – the nations faith is testified water came from the rock providing water for
#6 – the nations enduring punishment 38 years of wandering and death all those
twenty years and older died in the wilderness
#7 – the nations anticipated rest [30:50-36:13]
We are told of a time in Israel’s history in which they had to trust in the providence and protection of God because of their personal unbelief and because of their lack of faith and trust in what God was wanting to do in their lives.
Psalm 90 is the only psalm written by Moses and it is a psalm of death and darkness. This is a psalm of supplication asking God to supply for them a great need in their life. Verse one points to the Tabernacle and the word everlasting found in verse two in the Hebrew means from the vanishing point to the vanishing point. Verse 10 points out that God promises us seventy years but that does not mean He will give us seventy years, we must live for Him and we must honor father and mother as the 5th commandment says. This psalm also speaks to us of the first man, Adam. Imagine the thought you will have to realize that you are going to die and death has come because of sin and death is the sentence passed upon your life. That is what Adam and the children of Israel twenty years and up realized. This psalm is basically a prologue to this particular Book of the Psalms, the rest, how it is lost and needed. See Hebrews 4:1, 9-13. There is a rest for the people of God and that is what this book is talking about.
This rest was desired by the people in psalms 91-94.
Psalms 91 is a psalm of life and light. Israel’s rest was the land of Canaan; they had to go through death, through the Jordan River, to enter into that rest that God had provided for His people. It is an interesting thing that when we entered into that rest we always think about dying and going to our eternal home and our eternal rest, but that is not what he is talking about. He is talking about going through death, dying to self, going through chilly Jordan dying to self, and going to the place where we can cease from our own labors and entering into that rest that God has. What is that rest? It is serving Christ with our whole heart and our whole life, realizing that we are dead to sin and alive in Christ. This is a messianic psalm telling us of Jesus Christ, the author and finisher of our faith. The life and the light come through Him. [John 1]. It speaks of the last Adam and reveals a place of protection and security for the people of God. Verse 11 is quoted in Matthew 4:6 and verse 13 is quoted in Luke 10:19.
Psalm 92 is a psalm of praise for the Sabbath day, the day of rest. God rested because He was finished He had completed that which He had set out to do. This gives a picture for the nation of Israel that what they ought to do in order to keep the Law. There are three main thoughts in this psalm #1 glorify the Lord on the Sabbath. #2 glorify the Lord forevermore and #3 glorify the Lord as the palm and the cedar. It is a psalm for the day of rest. The Christian does not observe the Sabbath because we worship on the Lord’s Day, the first day of the week because Jesus was resurrected on the Lord’s Day. We as Christians are not to enter into that day of rest that God had but we are to remember His coming, we are to remember His death until He comes and we are to glorify the Lord every day of the week and forevermore. Verse 12, the palm tree is an emblem of victory and the cedar tree denotes strength and has they wandered in the wilderness they would come upon these palm trees and that would give them hope.
Psalm 93 we see a psalm of the reigning king victorious over his foes. In verse one we see the Lord reigning in strength and in verse five in holiness.
Psalm 94 is a psalm of the king intervening in righteousness and this is a teaching psalm, a didactic psalm. We see two main thoughts #1 that vengeance belongs to the Lord and #2 that virtue belongs to Him.
Psalm 95 we begin to see a section on not rest desired but rest anticipated and psalm 95 is a psalm of joy to the nation unto the king. Joy is always followed by worship. Verse 7 is quoted in Hebrews 4:7, verse 11 is quoted in Hebrews 4:30 and verses 7-11 are quoted in Hebrews 3:7-11.
Psalm 96 we have a psalm of the new song of redemption under the king and it is a new song for the whole earth. It is the song of a people coming before their Redeemer who sits on throne of their life and their heart.
Psalm 97 is a psalm of joy to the world under the king and it is a prophetic psalm. It speaks of joy and verse 7 points to worship again and verse 7 is quoted in Hebrews 1:6.
Psalm 98 speaks of the new song of worship under the king. Psalms will be the book of worship during the millennial kingdom.
Psalm 99 is a psalm of the king on his throne. Verse one tells us of a potentate, a people, and propitiation as God sits between the cherubim. The people feared God in a reverential way because God is holy.
Psalm 100 is a psalm of the King in all His glory. The Lord must be praised in all the world; He must be Creator and Redeemer.
Psalm 101 is a psalm of righteousness and peace and it is another teaching psalm. The next five psalms deal with rest for the earth celebrated. Verses 1-2 tell us of perfect righteousness and verse 6 tells us of perfect peace. The hearts desire of the people of God is to walk with a perfect heart.
Psalm 102 we a prayer in the midst of trouble and sorrow. It is a messianic psalm and it is both penitential and supplication because it asks for a supply of God’s help and it pictures Christ Gethsemane experience. #1 we see deep woe and agony in verse 8. Verse 10 tells of deep despair. Verses 12-13 tell us that the Lord will endure forever and verses 25-27 speak of the fact that God’s years have no end. Verses 25-27 are quoted in Hebrews 1:10-12.
Psalm 103 is a psalm of tender mercies. We see the author is David and blessings for His grace. Verses 3-8 glorify His grace. And verse 9 deal with receiving His grace and proclaiming His grace in verse 17.
Psalm 104 is a psalm of remembrance of beginnings of creation it is a natural psalm. Verses 1-31 tell of the six days of work God used in creating the earth. Verses 32-35 speak of the one day of rest. Verse 4 is quoted in Hebrews 1:7.
Psalm 105 is a psalm of remembrance of a former time and it deals with the time between Abraham and Moses making this an historical psalm. Verses 1-5 are quoted in I Chronicles 16:8-22. Verses 6-45 reveal the history of Abraham through Moses.
Psalm 106 is the epilogue to this book and it speaks of rest how it was lost and should be valued. It is a psalm of remembrance of hard times during the wilderness experience and this is a hallel, and a historical psalm. It speaks of the confidence of salvation verse one. The confession of sins in verse 6 and a covenant of separation in verse 45. Verse 20 is quoted in Romans 1:23. At the end of this book we have the doxology from the book of Numbers of the psalms and it concludes the way the book opened [90:1-2] from everlasting to everlasting God will forever reign.
The Deuteronomy Book of the Psalms contains psalms 107-150 and it deals with the healing, quickening and sustaining Word; Deuteronomy is the book of instruction for a redeemed people.
Deuteronomy tells us that the one thing that kept Israel going in the wilderness was the Word of God. It recounts the words of the law so they would not forget and it tells of approaching Canaan. It tells of leader [Moses] who was able to view from a distance the land they had sought for 40 years. But not enter because of a lack of obedience to the Word of God. It leads us to the threshold of rest God had promised for His people. There are seven key thoughts in the Book of Deuteronomy and these are;
#1 – the witness of the wilderness
#2 – the warnings of the law
#3 – the wisdom of those warnings
#4 – the welcome of the future
#5 – the walk of the leaders
#6 – the worship of the prophet Moses
#7 – the weeping of a nation as Moses dies
God took and buried Moses so that satan would not be able to take and use the grave of Moses as some shrine in which they would have to take the people. See Jude
Psalm 107 deals with the healing Word of God and we will deal with this thought through Psalm 118. This is a psalm of the goodness of God. In this psalm we are told of four different areas of God’s goodness to His people. The healing Word is what it takes to heal the people from their wilderness wanderings. And so we see #1 the providence of God directing the pilgrim verses 1-7 and it is not until we arrive that we see the providence of God. #2 in verses 8-16 we see the pardon of God delivering the prisoners. #3 in verses 21-24 we see the protection of God has He dissolves their problems. #4 in verses 31-32 we see the power of God as He delights His people.
Psalm 108 we have a psalm of praise and possession. There are two things we want to note in this psalm #1 praise for the redemption of God’s people and #2 praise for the restoration of God’s people because God has spoken in His holiness in verse 7.
Psalm 109 is a messianic psalm speaking of Christ humiliation and it is also an imprecatory psalm speaking of a people with a problem that needs to be taken care of. And we have a depiction of Judas Iscariot given to us in verses 6-10. The saddest character in all the Word of God is Judas Iscariot for he kissed the door of heaven and then died and went to hell. This psalm implies that Judas had a wife and children and it implies that they became vagabonds in the world not having a place to go or a place to call their own. Verse 29 points to Christ humiliation.
Psalm 110 is a messianic psalm speaking of Christ’s exaltation and it is also a prophetic psalm and it sets forth the Deity of Jesus Christ. Verse one says that Jehovah said to my Adonai sit though at my right hand. It shows Jehovah talking to Messiah and verse 1 is quoted in Matthew 21:43; Mark 19:16: Acts 2:34-35; I Corinthians 15:25, 27; Colossians 3:1; Ephesians 1:20, 22; Hebrews 1:13; 10:12; 13:5, 6, 7, 20, 21. Verse 4 was quoted in Hebrews 5:6, 10; 7:17.
Psalm 111 is a psalm of the healing works of God and it is a hallel. It speaks of praise in the congregation. Secondly we are to praise for His creative works. Verses 9-10 point to praise for His redemptive work.
Psalm 112 is a psalm of the healing righteousness of God and it is an acrostic psalm. In the Hebrew each of the verses began with a letter of the Hebrew alphabet. And there are four aspects of righteousness in view in this psalm. #1 is that righteousness originates in the Word of God. #2 righteousness endures forever. #3 righteousness brings forth light in the darkness. #4 righteousness shall prevail.
Psalm 113 begins the Egyptian hallel and these are six songs that were sung during the Feasts of Passover, Pentecost, Tabernacles, and dedication. This is a psalm of praise to our Creator and Redeemer. It is a psalm of praise #1 for redemption verses 1-6. Then there is praise for restoration in verse 7. Verses 8-9 point to praise for restitution.
Psalm 114 is a psalm of a look at God’s leadership. And this psalm is also a look back at God’s leadership and the two crossings through the Red Sea and the Jordan River and the wilderness wanderings.
Psalm 115 is a psalm of healing from spiritual disease. And verse 1 tells us of praise for the truth. Verse 2 speaks of peer pressure power as the heathen say where is thy God? This pressure was an inducement to idolatry as they wandered in the wilderness but they did not succumb and follow the ways of the world. They point in verse 3 to the fact that Israel’s God is in the heavens. And verses 4-8 points to the praise for apologetics, a defending of the faith through the Word of God.
Psalm 116 is a psalm of death’s defeat. Verses 1-5 points to the fact that God hears our prayers. Verses 6-13, shows us that God helps us. Verses 15-17, again shows us God’s holiness. Verse 10 is quoted in II Corinthians 4:13. Verse 11 is quoted in Romans 3:4.
Psalm 117 is the shortest chapter in the Bible just two short verses. Verse 1 tells us that praise is universal and all the people of the world should praise the world. For God has kindness and mercy towards us and His truth endures forever.
Psalm 118 perhaps the most important of the psalms of the Egyptian hallel. This is a psalm of the mercy of the Lord. It is a messianic, prophetic, and a hallel psalm. And it tells us of five main thoughts. #1 praise for His mercy endureth. #2 praise for His presence is with me. #3 praise for the Lord is trustworthy. #4 praise for the Lord’s salvation and #5 praise for the Lord’s Christ. This psalm was sung by Christ and His disciples at the last Passover just before they went out to Gethsemane and this psalm is the last one sung during the feasts. We must come through the gate of the Lord into which the righteous shall enter. The stone the builders rejected is Jesus and He told us about this in the NT. Verses 2-3 are quoted in Matthew 21:42 and in Hebrews 13:6 verse 6 is quoted.
Psalm 119 - This lecture deals with the quickening Word of God as seen in Psalm 119. This psalm is the largest chapter in the Bible 176 verses and it is the center of the Bible. It is an acrostic psalm in that it follows the Hebrew alphabet, but this psalm is different from the others in that each letter has a representative eight verses and eight in the scriptures is the number of a new beginning. This points to the fact that there is a new beginning in the Word of God. The word quick means “life giving.” So this is the life giving Word of God. There are ten words that are designated for the Word of God that we will be looking at as we see these great truths. These words are;
#1 – the word Word [John1:1]
#2 – saying
#3 – way
#4 – testimonies
#5 – judgments
#6 – precepts
#7 – commandments
#8 – statutes
#9 – faithfulness
#10 - laws
The first word of the Hebrew alphabet is the word aleph. Verses 1-8 and in this we will see the words way, testimonies, judgments, precepts, commandments, laws, and statutes. And we will see as the main thought the walk of a man. Note #1 that it is blessed and #2 that we should seek him with are whole heart. The Book of Acts speaks of the way extensively and the way is prominent and it is speaking of walking in the Word. Precepts are teachings of the Word of God and principles are those things that are taught. This first letter is a letter of blessing and seeking Him with a whole heart.
The second letter in the Hebrew alphabet is beth. And in verses 9-16, there is a way and that way is Jesus [Jn. 14:6] #1we’re taking heed and #2 it speaks of the hidden word. The hidden word of the heart should be a springboard to share with others.
The third letter is gimel and it comprises verses 17-24. It points to the old life because verse 18 points to the desire for the opening of the eyes because the old man does not want to study the Word of God. The truth is every time we open the Word of God the Holy Spirit helps us to understand more and more of it. Let the old life be a thing of the past.
The next letter in verses 25-32 is daleth. And these verses refer to the new life. The new life is about quickening and revival and the only thing that can quicken us is the Word of God because the Word of God gives life. In the new life we have chosen the way of truth as seen in verse 30.
The next letter in verses 33-40 is he. Here we see the desire to be taught and to be established in the Word.
The next letter in verses 41-48 is vau. And it speaks to us of the salvation that will occur because of the Word of God. Here we see that the mercy of God leads to the salvation of man. We walk in liberty because salvation brings liberty to a man.
The next letter in verses 49-56 is zain. And this section speaks to us of hope. Note #1 remember the word unto thy servant.
The next Hebrew letter in verses 57-64 is cheth. Here the psalmist is telling us about a portion. Elisha asked Elijah for a double portion of his spirit. And here we see God’s Word giving life over and over again in abundance.
The next letter in verses 65-72 is teth. In this section we have a lesson that we should learn and that is that the Lord has dealt well with us. For the sin David committed he had to reap four times because four times a coffin came into his house. And so if David is the one who wrote this psalm we can see that he really did have a heart after God’s own heart.
The next letter in verses 73-80 is jod. And it speaks to us of understanding. Here the psalmist says that the Lord is faithful even though the psalmist had to pay the consequences of his sin. When God punishes us for our sin it is not to break us but to make us into the vessel He desires us to be.
The next letter in verses 81-88 is caph. And it means the fainting. What he is saying here is my soul is becoming weak and I have to have your salvation because of the hope that it gives to me. Our hope is found in the Word of God.
The next letter in verses 89-96 is lamed. And these verses are talking about things that are settled. The Word of God encompasses every aspect of life and His Word is sure for all generations.
The next letter in verses 97-104 is mem. This section speaks of meditation. Through the commandments of God comes wisdom.
The next letter in verses 105-112 is nun. The Word of God is both a lamp and a light to give guidance and direction and it is a light that reveals. It is a lamp for the feet so the feet don’t stumble and a light for the path so that we can see the stumbling blocks that satan places in our way.
The next letter in verses 113-120 is samech. These verses encourage us to have respect for God’s statutes.
The next letter in verses 121-128 is ain. And in this section we see the just. True justice comes through the Word of God.
The next letter in verses 129-136 is pe. This section points out we are to long for God’s commandments because they give us light and understanding.
The next letter in verses 137-144 is tzaddi. This is talking about the righteous and our righteousness comes from the Word of God. Therefore we should meditate on God’s righteous judgments.
The next letter in verses 145-152 is koph. This is referring to the whole heart and an abiding trust in God’s Word.
The next letter in verses 153-160 is resh. This is talking about the afflicted. Consider means to think about the Law for our deliverance comes from God’s Word because salvation is found in the Word of God.
The next letter in verses 161-168 is schin. This section talks about the persecuted and if we live for God and His Word we will be persecuted. Our hearts should stand in awe of the Word of God.
The next letter in verses 169-176 is tau. This section speaks of the cry of a man that understands and therefore in the conclusion of all this let my cry come before thee and give me understanding of thy word. Hear my supplication and deliver me according to thy word.
Psalm 120 we begin the psalms of degrees or ascents as they went to Jerusalem or the Temple. These psalms sung by the Jews as they traveled to Jerusalem for the appointed feasts. The feast of Passover, Pentecost, Trumpets, and the Tabernacles and they would complete their singing with psalm 134 as they arrived at the gates of the Jerusalem. There is also a connection with King Hezekiah who was given fifteen extra years because of the faithfulness of the Lord. [II Kings 20:1-11]. Life is just like this set of psalms because we life is a steady ascent to the Lord. We come to God as sinner and ask Him for salvation, having done this we go on to sanctification and we are just constantly going up. And as we approach God we are always ascending because God is on high and we ascend on high to meet Him. This is the importance of the songs of degrees or ascent. In psalm 120 we have the song of the pilgrim life. The psalmist is saying he has lived in battle so long and now he is coming back to the place of his pilgrimage. It is a cry for deliverance and a plea for safety in the way.
Psalm 121 we see them climbing a little bit higher and it is a song sung as the hills of Judea come into view. As the hills come into view there is hope that they are going to be there soon. Their help comes from Jehovah.
Psalm 122 a psalm as the city comes into view and it is a song of gladness and the peace that is within the city walls. There is not only gladness but a goodness to be seen as the city comes into view.
Psalm 123 this is a psalm has the Temple comes into view. We they have uplifted eyes and also an uplifted plea for mercy.
Psalm 124 a psalm as the pilgrim enters the safety of Jerusalem. Verse 3 is talking about the Syrians and Babylonians as they took them into captivity. There help is in the Name of the Lord as seen in verses 6-8.
Psalm 125 points out that everlasting life comes to those who put their trust in the Lord and this is a psalm as Mount Zion comes into view.
Psalm 126 is a psalm of joy for the pilgrims have returned. They have nothing to weep about anymore for they are in the presence of God. Verse 6 gives us a picture of the Lord coming again. He that goes forth and weeps, now this is a beautiful picture of a man who goes out bearing precious seed and weeping and sowing the seed and man getting saved and coming in bring his sheaves with him. Jesus is coming with all of the saints He’s bringing them back with Him. He’s got a body prepared for each one. He catches the church out and He comes back seven years later bringing His sheaves with Him.
Psalm 127 is a psalm of caution to the pilgrims who have returned. We are to build the house upon a tried and proven foundation and Matthew 16 tells us that foundation is Christ.
Psalm 128 is a psalm of the pilgrims who are at home and it speaks of blessing on the home and blessing from the Lord on the children.
Psalm 129 is a psalm of the pilgrim afflicted but not affected. Verse 3 is a prediction and a picture of the Christ’s scourging by the Roman garrison in the hall of Gabetha. Verse 8 points out that pilgrim has been affected by love.
Psalm 130 a psalm of the pilgrim crying but confident. In verses 1-3 we see the depth of despair but in verses 4-8 the patience of hope.
Psalm 131 is a psalm of the pilgrim’s faith. The psalmist has a childlike faith and a sure hope.
Psalm 132 is a psalm of the pilgrim’s rest found in the presence of the Lord. In verses 1-9 we see he is trying to find a place of rest for the Ark of the Lord. Verse 11 is quoted in John 7:42. Not only is it a place of rest for the Lord, the Ark of the Covenant but is also a place of worship for the people.
Psalm 133 a psalm of the pilgrim’s brotherhood. Unity is a blessed thing and it is like a precious ointment as seen in verse 2.
Psalm 134 is the concluding psalm of the psalms of ascent and it is a psalm of the pilgrim’s final praise. It is the grand amen to this group of psalms. It brings about a remembrance of blessing the Lord for His sanctuary.
Psalm 135 and 136 are added to the song of degrees to make a broader set of psalms, which comprise and make up the great hallel, psalms 120-136.
Psalm 135 is a great call to praise the Lord and a remembrance is made from Egypt to Canaan in verses 4-13 and blessings on the Lord in verses 19-21. The psalm begins with a praise and that is what tells us it is a hallelujah or a hallel psalm.
Psalm 136 we have praise for His mercy. Every verse concludes with these words His mercy endureth forever.
Psalm 137 is a psalm of singing the Lord’s song in a strange land. There was nothing to sing about in the land of Babylon and it is a lament of the captivity and their captivity was a result of sin. Israel was told that they should let the land rest every seven years over a period of 490 years they would not let the land rest and God said there will be a rest for the land. Because they would not let the land rest God determined seventy years upon the people of Judah, God let them be carried off for seventy years.
Psalm 138 is a psalm of singing the Lord’s song with a whole heart.
Psalm 139 is a psalm of the Divine attributes. And in this psalm we will see the omniscience of God [vv. 1-6], the omnipresence of God [vv. 7-16], and the omnipotence of God [vv. 17-24].
Psalm 140 is a psalm of deliverance from men and we also see the confidence of the man that the Lord will deliver him.
Psalm 141 a prayer of deliverance from evil. Verse 3 shows us that the first place evil usually comes from is our mouths and so he asks the Lord to set a watch over His mouth.
Verse 8 he says my eyes belong to the Lord and I will keep them straight on you.
Psalm 142 we have a prayer of suffering. This is an experiential and a supplicational psalm as well. Verse 7 tells us of the heart cry of this man.
Psalm 143 is a desperate prayer for help and it is a penitential psalm. It is a psalm of repentance and a plea for quickening. Verse 2 is quoted in Galatians 2:16.
Psalm 144 is a psalm of praise to God for who He is and this is a devotional psalm. Verse 3 points out that man is not an enduring creature. Verse 3 is quoted in Hebrews 2:6.
Psalm 145 it is a psalm of praise for God for what He does. In verses 1-7 we find out what God is and in verses 8-21 we find out what God does.
Psalm 146 this is a hallel psalm and verse 6 is quoted in Acts 14:15. Psalm 146-150 are the final Hallelujah psalms as the book of psalms ends in a flurry of praise.
Psalm 147 is a praise to God for His goodness to Jerusalem. Verse 2 points out that God is going to gather His people together one day and go into the kingdom together.
Psalm 148 is praising God for His creation both of inanimate life and intelligent life.
Psalm 149 is praising God for His kingdom.
Psalm 150 is praise God for His mighty acts and His excellent greatness. Five being the number of grace and we see in these final five psalms the wonderful grace and power and majesty of God.