110325 / 11th day of the 8th month 5786
WORD FOR TODAY “does GOD deal justly”: Gen 18:25 "Far be it from You to do such a thing, to slay the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Shall not the Judge of all the earth deal justly?"

WISDOM FOR TODAY: Pro 20:29 The glory of young men is their strength, And the honor of old men is their gray hair.

Ask the LORD how you can serve HIM better

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This book can not be recommended enough….

Why is it so important that our Savior is Yeshua and not Jesus?

Why is it crucial to understand He taught in Hebrew and not Greek?

The two are truly worlds apart. Opposing thoughts. Opposing ideas. Opposing principles. Opposing teachings.

And as Nehemia Gordon points out in this particular book, a Hebrew original would clear up a number of confusing passages whose meaning has always seemed lost in translation.

Did Yeshua tell us to obey the rabbis after telling us how evil they were and then proceed to tell them directly that they were devils?

Did our Messiah tell us not to swear oaths when the Torah tells us to swear oaths in the Name of YHVH?

Did He tell us to obey the Pharisees, or did He tell us to obey Moses?

Shem Tov’s Hebrew Matthew which Nehemia analyses herein was a medieval recording seemingly reflecting a line of textual transmission separate from the Greek and Latin manuscripts otherwise available.

Shem Tov penned this version of Matthew as an addendum to his book “Even Bohan”meaning Touchstone. His intent was to argue against Catholicism and to help his fellow Jews understand Matthew’s Gospel so as to better be ready to give answer when a Romish bishop should choose to drag one of them forward to defend their rejection of the Romish Church.

Clearly Shem Tov was not a disciple of Yeshua and believed He was not the Messiah, but his version of Matthew seems to not be a translation from Greek or Hebrew. Posing the question: where did it come from, and why does it make more sense in many places of the words of our Savior than does the Greek and Latin variants?

And for that matter, why do we have 28 copies of this Version of Matthew in Hebrew copied by Orthodox Jews? If someone wanted to prove Yeshua is the Messiah using a Hebrew gospel it would be suspect, but because Shem Tov held a goal of disproving it, we have all the more reason to rely on his testimony when the words he wrote down do the opposite of their goal.

Give this book a look through if you get a chance. It’s well worth the time, and well worth revisiting.

(Also check out Hebrew Gospel Pearls on YouTube in which Nehemia Gordon and Keith Johnson analyze Shem Tov’s Hebrew Matthew and the various manuscripts of it.)

Second Guess First Assumptions

Question Everything

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BIBLE STUDY --- BOOKS OF THE TANAKH {KETUVIM}

BOOK OF PSALMS --- PART 3

PASSION PSALMS

The four psalms in this group {Psalms 16; 22; 40; 69; some scholars would also include Psalms 102; 109} may also be regarded as messianic. They connect with that line of OT prophecy that interprets the Moshiach’s ministry in terms of the Suffering Servant who features prominently in Isaiah {e.g., Isaiah 42:1-9; 52:13–53:12}. Of these four, Psalm 22 is the most remarkable. Yeshua recited part of it when he was on the cross {Psalm 22:1; cf. Matthew 27:46}, and other connections with the crucifixion scene are noteworthy {e.g., Psalm 22:6-8, 14-18}. Some further considerations are even more significant: there is no suggestion of any awareness of sin; the suffering of the psalmist appears completely unjustified; there is no imprecatory element, even in the face of bitter persecution. This connects with the sinless Moshiach {2 Corinthians 5:21}, who could even pray for his executioners {Luke 23:34}. Psalm 16:10 anticipates the triumph of the incorruptible Moshiach over the grave {cf. Acts 2:24-31}. Psalm 40:6-8 foreshadows the Incarnation and self-giving redemptive work of Moshiach {Hebrews 10:5-10}. Psalm 69 refers to the isolation resulting from a commitment to YHVH’s cause {Psalm 69:8-9} and anticipates the part played by Judas in what was fundamentally YHVH’s work in Moshiach {Psalm 69:25-26; cf. Psalm 109:8; Isaiah 53:10; Acts 1:20}.

PSALMS ABOUT ZION

This group could have been classified as a subsection of communal praise, but due to the close historical connection between YHVH’s choice of the house of David and Jerusalem {Psalms 78:68-72; 132:11-13}, and their subsequent interrelated fortunes, we consider them at this point. There was a biting satire in the request of the Babylonians to the refugees of a shattered city to “Sing us one of the songs of Zion!” {Psalm 137:3}, but it witnesses to the existence of such a collection. Praise of Zion was, in fact, almost synonymous with the praise of Adonai who dwelt there. Jerusalem’s continued survival, in spite of its difficulties, was ample demonstration of YHVH’s enduring greatness {Psalm 48:11-14} and peculiar affection for the city that housed his temple {Psalm 87:1-3}. Psalms 48; 76; 84; 87; and 122 are the main psalms in this category, but the theme itself appears widely throughout the psalms {e.g., 102:16; 125:1; 126:1-3; 133:3; 147:2}. The basis of the New Testament concept of a heavenly Jerusalem, the spiritual home of the regenerate of all nations, finds its origin in this concept, especially in Psalm 87.

LAMENTS

These are associated with specific occasions of distress and are of two types:

1 – NATIONAL -- The prophetic and historical books give several examples of the kind of occasion, such as drought, locust infestation, or enemy attack, that could prompt national laments, and also the inward and outward attitudes that accompanied them {e.g., Judges 20:23, 26; Jeremiah 14:1-12; 36:9; Joel 1:13-14; 2:12-17; Jonah 3:5}. There is a regular structure in the psalms of this class: the distressing situation is first described; YHVH is petitioned to come to the aid of his people, often with the reminder of his past mercies for Israel; finally, there is often an expression of confidence that YHVH would heed their cry. Israel’s adversaries are clearly in mind in Psalms 14; 44; 60; 74; 80; and 83; while Psalms 58; 106; and 125 reflect situations less critical.

2 – INDIVIDUAL -- There are so many of this type {approximately 50} that it is frequently described as the backbone of the Psalter. Their most obvious features are the sharpness of complaint and the bitterness of attack upon those responsible. As in the national laments, there is often complaint against YHVH, especially for his lack of attention or his tardiness in intervening. The basic components of this type are almost identical to the national laments, except that they often conclude with the avowal to praise YHVH in anticipation of deliverance {e.g., Psalm 13:5-6}. Frequently, the lament is accompanied by thanksgiving for the deliverance sought and experienced, as illustrated in the two sections of Psalms 22:1-21 and 28:1-9.

IMPRECATORY PSALMS

Approximately 20 psalms contain passionate pleas for the overthrow of the wicked, in language that is often shocking. Any instant condemnation of this attitude must, however, be tempered by certain relevant considerations: The cry for vengeance was not purely personal; it was firmly believed that YHVH’s honour was at stake {e.g., Psalm 109:21}. In an age where there was a less developed view of an afterlife, it was axiomatic that rewards and punishments resulting from obedience or disobedience to YHVH, must be observable within this lifetime. Whenever this was not apparent, it would seem that no righteous YHVH existed, and the name of YHVH was dishonoured {e.g., Psalm 74:10}. This burning desire for the eradication of evil and evil men sprang from a consciousness of a moral YHVH and virtually demanded the triumph of truth. The poetic language is also prone to hyperbole -- a feature not confined to the psalms {e.g., Nehemiah 4:4-5; Jeremiah 20:14-18; Amos 7:17}. Such language is startling; indeed, part of its function was probably to startle -- to express and promote a sense of outrage. In the pre-believer period, therefore, such outbursts were not completely unjustifiable. But in the light of the fuller revelation in the New Testament, such an attitude cannot be condoned. The believer is to love as the Moshiach loved {John 13:34}, to pray for his enemies and to forgive them {Matthew 5:38-48; Colossians 3:13}. The theme of judgment continues into the New Testament and is indeed heightened there, since the Moshiach’s coming has left people without excuse to live in sin {John 16:8-11}, but there can be no place for purely private vengeance.

PENITENTIAL PSALMS

Psalms 32; 38; 51; and 130 are the clearest examples of penitential psalms, although traditionally the church has also included Psalms 6; 102; 143; where there is no explicit confession of sin. In an age when adversity in its various forms was seen as YHVH’s judgment for wrongdoing, the admission of distress was tantamount to a confession of guilt. In the four main examples there is an intensity of feeling and a deep sense of the enormity of sin in YHVH’s sight, although as elsewhere, there is no indication of specific sin, even in Psalm 51, which is surely to be connected with David’s sin against Bathsheba {2 Samuel 11–12}. Significantly, David bypasses the sacrificial system, which was totally inefficacious in his case, casting himself entirely on the mercy of YHVH {Psalm 51:1, 16}. The burden of unconfessed sin is clearly revealed in Psalm 32, and sin’s searing and corrupting effect in Psalm 38.

WISDOM PSALMS AND HISTORICAL PSALMS

While it is accepted that prophets, priests, and wise men all functioned at the major sanctuaries, some overlap in their modes of expression is to be expected. Proverbial forms are not infrequently found in the psalms {Psalms 37:5, 8, 16, 21-22; 111:10; 127:1-5}. Psalm 1, probably an introduction to the whole Psalter, contrasts the diverging paths of the righteous and ungodly {cf. Psalm 112}, while Psalms 127 and 128 concentrates on the blessings given to the godly. Psalm 133 is written in praise of unity. The problem of explaining the sufferings of a righteous person and the apparent prosperity of evil people, dealt with in the Wisdom Literature in the book of Job and in the prophets also {e.g., Jeremiah 12:1-4}, is taken up in Psalms 37; 49; and 73. The historical psalms should be included in this category, since they underscore the lessons arising from the favoured nation’s often bitter experience. It is apparent that Israel delighted in the recital of salvation history. The main psalms, and the periods covered are Psalm 78, from the exodus to the establishment of the Davidic monarchy {note the declared intention to teach in verses 1-4}; Psalm 105, from Abraham to the conquest of Canaan; Psalm 106, from Egypt to the judges; and Psalm 136, from the Creation to the Promised Land.

PSALMS OF TRUST

While some of these may also be classified as laments, the dominant feature of this group is the serene trust in YHVH revealed, which makes them particularly suitable for devotional use. Many of these psalms begin with an affirmation of gratitude to and affection for YHVH. Psalms 23 and 27 are the outstanding examples of this type, which could also include Psalms 11; 16; 62; 116; 131; and 138.

CONCLUSION

The difficulties in any precise categorization of psalms are obvious; many do not neatly fall into one group -- hence, the occasional overlap. What is clearly evident is a pulsating, vital devotional life that has found its clearest expression in the book of Psalms. To say that it expresses the worship and devotion of the ordinary person is a simplification; kings and priests, wise men and prophets all contributed to this remarkable collection. Yet there remains the truth that, in YHVH’s sight, all people, regardless of human achievement or privilege, are “ordinary,” for all are sinners in need of YHVH’s grace and goodness. So, the worshiping community of ancient Israel, and the saints of every succeeding generation, in the vastness of their diversity, have found the expression of their own hearts’ condition, desires, and devotion in this unique treasury -- the Psalms.

BIBLE STUDY --- BOOKS OF THE TANAKH {KETUVIM}

BOOK OF PSALMS --- PART 2

THE AFTERLIFE

The Psalms maintain the traditional Hebrew view of Sheol as the abode of the departed, without distinction between the good and evil, where all but mere existence has perished. The chief complaint of the devout man was that, in Sheol, all meaningful relationship with YHVH ceased {Psalms 6:5; 88:10-12}. However, it was recognized that, since YHVH was almighty, even Sheol was not exempt from his reach {Psalm 139:8}. Added to this was the preciousness and strength of fellowship with YHVH, which could not be terminated even by death. Psalms 16:9-11; 49:15; and 73:23-26 well illustrate this insight. The Psalter, therefore, witnesses to an important transitional phase in Israel’s belief.

UNIVERSAL RECOGNITION OF YHVH

Passages like Psalms 9:11; 47:1-2, 7-9; 66:8; 67; and 117:1 call upon all nations to acknowledge and praise YHVH and show an awareness of his sovereignty over all nations. But this universalism does not appear to involve any desire to convert the heathen nations and, indeed, it is balanced by strong particularistic elements. YHVH’s Covenant relationship with his people and his mighty deeds on their behalf are the chief items for which the praise of all nations is summoned {Psalms 47:3-4; 66:8-9; 126:2}. As elsewhere in the Old Testament, the role of Israel is passive; her continued existence witnesses to YHVH’s faithfulness and brings glory to him.

LASTING VALUE

Whatever the emotion of the psalmists, be it bitter complaint, anguished lament, or joyous exultation, all the psalms reflect one or other of the many aspects of communion with YHVH. The reader may look “into the heart of all the saints” as they faced life’s experiences in the awareness of a YHVH who was all-seeing, all-knowing, and all-powerful. The strength of that personal relationship with YHVH that typified Old Testament worship at its best is exemplified here, and the many echoes of the psalms elsewhere in Israel’s literature show the powerful influence of these testimonies on the faithful. The fact that, almost invariably, little specific detail is given of the psalmists’ actual conditions has made it easier for the Psalter to become the universal hymnbook and devotional treasury of YHVH’s people, in both public and private worship, until and including the present day. Modern life, materially, is vastly different from that of ancient Israel, but YHVH remains unchanged and so do the basic needs of the human heart. The Holy Spirit therefore, can still use this spiritual treasury as a means of revelation and communication between YHVH and man. Few books in the Bible have exercised so profound an influence or been so widely used.

CONTENT

INTRODUCTION

It is more helpful to describe the psalms in categories than to explain them one by one in canonical order. The psalms can be categorized as follows:

1 -- Psalms of praise
2 -- Royal, messianic psalms
3 -- Passion psalms
4 -- Psalms about Zion
5 – Laments
6 -- Imprecatory psalms
7 -- Penitential psalms
8 -- Wisdom psalms and historical psalms
9 -- Psalms of trust

PSALMS OF PRAISE

The Hebrew title, “Praises,” defines accurately a large part of the contents of the book. Each of the first four sections concludes with a doxology, while the fifth section concludes with five psalms, each of which begins and ends with one or two “Hallelujahs.” The last of these, Psalm 150, sounds the call to total praise. YHVH is to be praised for his being, for his great acts in creation, nature, and history on both the individual and the communal level.

1 -- Individual praise. In comparison with the number of individual laments, there are relatively few psalms in this category. Those normally included are Psalms 9; 18; 32; 34; 116; and 138. This may, in part, be due to the universal tendency to complain rather than to express thanks. But a number of the laments do, in fact, include the note of thanksgiving for the anticipated deliverance, and the normal round of congregational thanksgiving would allow the individual to express his personal praise. However, it was customary in temple worship to give a verbal act of thanksgiving before the whole assembly whenever a vow offering or a thank offering was made. Such public testimony, and the communal meal associated with this type of sacrifice, is indicated in Psalms 22:22-26; 66:13-20; 116:17-19. The inclusion of such opportunities for personal praise and testimony must have added warmth and significance to worship. Each act of deliverance and every experience of YHVH’s mercy became part of salvation history, which was a cumulative, ongoing concept, not simply a recital of YHVH’s deeds in earlier centuries.

2 -- General communal praise. This is sometimes entitled “hymns” or “descriptive praise,” its main feature being linked to a particular act of deliverance. YHVH is usually referred to in the third person, not directly. Psalm 103 may be taken as representative of this group. It begins and ends with individual references {verses 1-5, 22b}, but the central section {esp. verses 6-14} shows that the psalmist was part of a worshiping community. There is first of all the imperative call to praise YHVH for the full range of his mercy to each individual, including physical and spiritual deliverance and his sustaining and satisfying grace. Then the focus changes to his great works in history {verses 6-7}. This forms a natural basis for the recital of those gracious qualities revealed so consistently during the course of the national history, especially his tender, fatherly care {verses 8-14}. The frailty of humanity contrasts with YHVH’s constancy {verses 15-18}, and his rule, being universal and absolute {verse 19}, merits the praise of all things, living and inanimate, in heaven and on earth {verses 19-22}. There is, however, a great number of possible variations in the way in which YHVH is celebrated, as Psalms 113 and 136, which come within this class, illustrate.

3 -- Specific communal praise. Occasionally termed “declarative praise,” this type of psalm connects with particular outstanding evidence of YHVH’s mercy and would most naturally follow soon after the event itself. Deliverance from an enemy provides the occasion for most of the psalms in this category {e.g., Psalms 124; 129}. Psalm 66:8-12, now the nucleus of an expanded recital of YHVH’s goodness, was possibly once complete in itself. Psalms 46–48 may form a trilogy connected with the remarkable deliverance of Jerusalem from Sennacherib’s Assyrians in 701 BC {2 Kings 18:17–19:37}. Psalm 67 was probably composed in gratitude for a particular harvest. It is easy to see how psalms of this type could, in the process of time, acquire a more general usage.

4 -- Praise for the YHVH of nature. The first part of Psalm 19 pictures the praise of YHVH sounding from the heavens; Psalm 29 celebrates him as the YHVH of the thunderstorm, which, sweeping in from the Mediterranean near Lebanon, pursues its awe-inspiring path southward into the wilderness of Kadesh, with the result that “in his temple” {the created world?} all are praising, “Glory, glory to Adonai” {verse 9}. His sovereignty and self-sufficiency in this world are celebrated in Psalm 50:10-12; he is the YHVH of growth and harvest {Psalm 65:9-13}; in Psalm 104, often called the “Hymn of Creation,” he sustains and supplies everything on the earth and in the seas and is the absolute Adonai of all life {verses 29-30}. There is no confusion between YHVH and his creation; even the seemingly permanent heaven and earth will perish, but “you go on forever” {Psalm 102:25-27}. Nature’s role is to proclaim the glory of YHVH {Psalm 19:1} and to praise him {Psalm 148}. People see themselves as insignificant when set against those forces of nature, which are themselves dwarfed by YHVH -- hence, the awareness of the immeasurable gulf between YHVH and people that YHVH has bridged by his grace {Psalm 8}.

5. Praise for YHVH’s kingship. A relatively small group of psalms {Psalms 47; 93; 96–99} celebrate the kingship of YHVH in a way that goes beyond the ascription of praise noted in the foregoing groups. They are marked by acclamation, by both shouting and clapping when YHVH “ascends.” Presumably, the reference is to his throne {Psalm 47:1-5; cf. 99:1-2}. “Adonai reigns” {Psalms 93:1; 97:1; 99:1} is the frequent cry, and the nature of his reign is extolled {Psalm 99:4-5}.

ROYAL, MESSIANIC PSALMS

Psalms 2; 18; 20; 21; 45; 61; 72; 89; 101; 110; 132; and 144 are usually included as the royal psalms. They do not form a literary category, since psalms of various types are included, but they all have some reference to the king, the nature of his rule, and his relationship to YHVH. Since the Davidic monarchy was terminated in 586 BC, these psalms, almost certainly, were composed before that date. The language in these psalms often shows the king as being YHVH’s vice-regent. For example, Psalm 45, a royal marriage psalm, contains the assertion “Your throne, O YHVH, endures for ever and ever” {45:6}. But this is best understood in terms of the throne being regarded as Adonai’s, occupied by the king as his representative. Similarly, the wording in Psalm 110:1, “Sit at my right hand,” indicates the privileges and prerogatives that the king enjoys as YHVH’s vice-regent. The balance of the Old Testament evidence concerning the king shows that the monarchy in Israel was qualified by the nature of YHVH’s Covenantal relationship with his people; the king did not enjoy the absolutism claimed by most of the rulers of surrounding kingdoms. Most of the royal psalms can also be called messianic psalms. They were interpreted as such in the early church, as witnessed in Yeshua Moshiach’s general statement that the psalmists wrote of him {Luke 24:44} and by particular New Testament quotations. The main psalms concerned, and the New Testament references, are the following:

1 -- Psalm 2 {Acts 13:33; Hebrews 1:5; 5:5}, while linked with the Davidic king, nevertheless speaks of a universal vindication and rule, which far transcended even David’s rule. Further, the picture of the Davidic king, anointed to rule on the earth as the representative of YHVH, who is enthroned in heaven, strongly suggests Moshiach’s mediating, incarnate ministry.

2 -- Psalm 45 {Hebrews 1:8-9}, a marriage psalm for one of the Davidic kings, possibly Solomon, speaks not only of love and marriage but also a permanence and quality of rule. In the most obvious translation of verse 6, the writer addresses YHVH, “Your divine throne endures for ever and ever.” The writer to the Hebrews clearly accepted this interpretation {Hebrews 1:8-9} and used it in contrast to the exalted status of even the Angels, reinforcing it with two other quotations from the psalms that originally applied to YHVH {Psalm 97:7; 102:25-27; cf. Hebrews 1:6, 10-12}.

3 -- Psalm 110 is the most frequently quoted messianic psalm {Matthew 22:43-45; Acts 2:34-35; Hebrews 1:13; 5:5-10; 6:20; 7:21}. The language, speaking of the privileges, universal victory and continuing priesthood of David and his successors, would be considered hyperbolic and possibly misleading except for its fulfilment in “great David’s greater Son.” In contrast to the Angels, who are privileged to stand in YHVH’s presence {Luke 1:19}, the Moshiach, the Son sits in the place of power and authority {Hebrews 1:13}. Other psalms that could also be designated messianic but are not specifically included among the royal psalms are Psalm 8 {1 Corinthians 15:27}; Psalm 40 {Hebrews 10:5-10}; Psalm 72, with its idealized picture of the nature, consequences, and extent of the rule of YHVH’s representative; Psalm 118:22-23; and Psalm 132 {Acts 2:30}.

BIBLE STUDY --- BOOKS OF THE TANAKH {KETUVIM}

BOOK OF PSALMS --- PART 1

Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content.

AUTHORS

THE EVIDENCE OF THE TITLES

The Hebrew Bible credits David with 73 psalms, compared with 84 in the Septuagint and 85 in the Latin Vulgate. Korah and Asaph, the leaders of the Levitical singing groups, are connected with 11 and 12 psalms, respectively {although Psalm 43 is almost certainly to be attributed to Korah also}. Two psalms are ascribed to Solomon {Psalms 72; 127}, one to Moses {Psalm 90}, and one to Ethan {Psalm 89}, while Heman shares the credit for one psalm with the sons of Korah {Psalm 88}. The remainder are sometimes called “orphan psalms” because of their anonymity. The preposition “of” found in the titles {for example, “A Psalm of David”} usually indicates authorship. But in the case of groups, such as the sons of Asaph or Korah, it may simply indicate that the psalms were included in their repertoire. Less plausible is the idea that it may also be rendered “for the use of.” For example, some of the “Psalms of David” might be “for the use of” the Davidic king on some occasion.

HISTORICAL ALLUSIONS IN THE TITLES

Many of the titles refer to specific events in the life of David {e.g., Psalms 3; 7; 18; 30; 34; 51}. There is evidence that the titles were added at an early date. When the psalms were translated into Greek, there appears to have been some difficulty in translating the titles, possibly because of their antiquity. If the historical references were added at a late date, there is no reason why plausible backgrounds could not have been supplied for all the Davidic psalms, instead of only a few. Moreover, the apparent disparity between the title and the actual content of some psalms {e.g., Psalm 30} indicates that the titles were supplied by those who knew about a connection unknown to a later editor. Admittedly, there are minor discrepancies between the titles and the references in the historical books. For example, in Psalm 34 David acts the madman before Abimelech, whereas in 1 Samuel it is before Achish. But probably Abimelech was the general name {like Pharaoh for the kings of Egypt} for all the Philistine kings {e.g., Genesis 21:32; 26:26}. Evidence of authorship and historical background in the titles, therefore, may be taken as a reasonably reliable guide. But the internal difficulties, together with the freedom exercised by successive translators into Greek, Syriac, and Latin, indicates that they were not regarded as inspired.

THE CASE FOR DAVIDIC AUTHORSHIP

Five points can be offered to support David’s authorship of several psalms:

1 -- The authenticity of David’s lament over Saul and Jonathan {2 Samuel 1:19-27} is generally accepted. This indicates a deeply poetic spirit and a generous temperament that prepares us to accept those psalms ascribed to David that evidence similar characteristics. “The last words of David” is another Davidic poem in the historical books {2 Samuel 23:1-7}.

2 -- David had a reputation as a skilful musician at Saul’s court {1 Samuel 16:16-18}. Amos comments on his inventiveness as a musician {Amos 6:5}, while the Chronicler repeatedly stresses his contribution to the musical aspect of temple worship {e.g., 1 Chronicles 6:31; 16:7; Ezra 3:10}. The Jewish historian Josephus said that David composed songs and hymns to YHVH in varied meters. The probability is that David, as well as amassing materials and preparing the plans for Solomon’s temple, also gave attention to the temple worship. This is his place in Jewish tradition.

3 -- The early monarchy, with a freshly secured independence, national prestige, and a new prosperity, would most likely be a time of artistic creativity. David was at the heart of this movement.

4. There is a close correspondence between David’s life as described in the historical books and certain psalms, for example, his sin concerning Bathsheba and Uriah {2 Samuel 11:2–12:25} and Psalm 51, as witnessed in the title. David’s lapses and genuine repentance, as well as the varied aspects of his career -- shepherd, fugitive, warrior, and so on -- find expression in many of the psalms attributed to him. The correspondence between the David of the psalms and the David of the historical books is close, especially in the display of strong faith in YHVH.

5. Although some scholars believe that when “David” is mentioned in the New Testament, it is simply a reference to the book of Psalms and not an ascription of authorship, a straightforward interpretation of the New Testament text strengthens the case for Davidic authorship. David is specifically named as the author of various psalms in Matthew 22:41-45; Acts 1:16; 2:25, 34; Romans 4:6; 11:9.

In conclusion, there is strong support for the view that the substantial nucleus of the Psalter is Davidic. Moreover, it is probable that some of the anonymous psalms were the work of the “sweet psalmist of Israel” {2 Samuel 23:1}. Hebrews 4:7 refers one of these, Psalm 95, to David {see also Acts 4:25 and Psalm 2}.

DATE

Once David’s authorship of several psalms is established, then it must follow that these psalms are dated during David’s life. Thus, most of the psalms formed the hymnbook of Israel in the period of the monarchy. Other psalms were written later. For example, Psalm 137 is clearly exilic, and Psalms 107:2-3 and 126:1 allude to the return from captivity. Psalms 44 and 79 are probably, but not conclusively, postexilic. The book of Psalms was probably the product of a considerable period of growth. The incidence of Davidic psalms in the first section indicates that it was completed early, possibly toward the end of David’s reign. The remainder of the process of compilation is difficult to reconstruct, but the fact that the titles, with their allusions to authors, events, and musical directions, become less frequent in the two final collections {Psalms 90–150} lends support to the probability that the collections were combined chronologically in the sequence in which they are found today. Ezra is traditionally credited with the final grouping and editing of the psalms, a hypothesis that appears reasonable in light of his vital contribution to the systematic reshaping of the national religious life. In any case, the process was completed before the translation of the Psalter into Greek {the Septuagint} at the end of the third century BC, since the traditional order is found there. General, but not complete, support comes also from the evidence of the Dead Sea Scrolls. At some point minor dislocations occurred. Psalms 9 and 10 may have originally formed one psalm {as in the Septuagint}, and there is a strong case for combining Psalms 42 and 43.

BACKGROUND

As the book of Psalms lies before us, its connection with temple worship is apparent. Fifty-five psalms are addressed to the choirmaster, and as we have noted, 23 or 24 are linked with the two main guilds of Levitical singers, Asaph and Korah. The musical instruments, such as stringed instruments {Psalm 55 title} and flutes {Psalm 5 title} are noted. Probably other terms concern musical directions: Selah, which occurs 71 times, may indicate a pause or crescendo; Higgaion {Psalm 9:16} may recommend a meditative attitude. Seemingly obscure references like “The Hind of the Dawn” {Psalm 22 title}, “Lilies” {Psalms 45 title; Psalm 80 title} and “The Dove on Far-off Terebinths” {Psalm 56 title} may indicate the tunes to which the psalms were to be sung. The precise meaning of other terms, such as Shiggaion {Psalm 7 title} or Alamoth {conjecturally a choir of ladies, Psalm 46 title}, may also be in the realm of musical directions.

STRUCTURE

The Psalter, possibly in conscious imitation of the five books of Moses in the Law, is divided into five sections {Psalms 1–41; 42–72; 73–89; 90–106; 107–150}, separated by four doxologies {41:13; 72:18-19; 89:52; 106:48}. While the editorial comment in Psalm 72:20 notes that the psalms of David were ended, Davidic psalms are found later in the book {Psalms 86; 101; 103}, suggesting that at least some of these sections circulated independently until their inclusion in the final collection. Such independence is further indicated by the duplications in the various sections {e.g., Psalms 14 and 53; 40:13-17 and 70} and by the use of different names for YHVH, who is usually referred to as “Adonai” in the first collection and as “YHVH” in the second.

CANONICITY

In the various recensions of the third section of the Hebrew canon, the Writings or Holy Books, the book of Psalms is almost invariably placed first. It was clearly regarded as the most important book in this section, and in Luke 24:44, “Psalms” is synonymous with “Writings” as its title. While the canonicity of all the contents of the Writings was not finalized until the end of the first century AD, it is likely that the book of Psalms was accepted as inspired long before this, probably by 300 BC. It must not be inferred that all the psalms had their origin in the cultic life of the community, but the sanctuary was the focal point of Israel’s worship for the greater part of the Old Testament period. Prayer was possible elsewhere, but whenever practicable, it was customary for the worshiper to present his petitions at the main sanctuary. And thanksgiving in ancient Israel was almost invariably connected with a thank offering, vow offering, or freewill offering. The psalms could have been composed by individuals, like David, who had the requisite technical ability. And it must be appreciated that poetry, an unfamiliar medium to most Western civilizations, was the natural way for the ancient Easterner to express his emotions. Or the individual could have engaged a member of the Levitical guilds of musicians to frame either his supplication or his thanksgiving. Gradually, a comprehensive collection of psalms would be available for the use of individuals, the congregation, and even the entire nation in any conceivable situation. Once finalized, this collection served not only the subsequent needs of Israel but the devotional requirements of successive generations of believers as well. Whatever the origin of an individual psalm, each has finally been incorporated in a cultic setting, and it may be assumed that the best of Israel’s psalmody has thus been preserved.

PURPOSE AND THEOLOGY

THE DOCTRINE OF YHVH

In both adversity and prosperity, the psalmists indicate a strong faith in YHVH and a clear conception of his attributes. Understandably, anthropomorphisms {ascribing human characteristics to nonhuman things} abound, with references to YHVH’s voice, words, ears, eyes, face, or hands and fingers. No exception needs to be taken to this. Anthropomorphisms of this kind are, in fact, widely used by present-day believers. Their great value is that they make YHVH real to the worshiper. How else could humans describe YHVH, except in terms of their own understanding? The monotheism of the psalms emerges clearly in Psalms 115:3-8; 135:15-18; 139. YHVH is viewed as the Creator {Psalms 8:3; 89:11; 95:3-5}, with references to the creation mythology of surrounding nations {e.g., Psalm 89:10} serving merely as illustrations of his almighty creative power. He is proclaimed as Adonai of history {Psalms 44; 78; 80; 81; 105; 106} and as the sovereign controller of nature {Psalms 18:7; 19:1-6; 65:8-13; 105:26-42; 135:5-7}. The psalmists never tired of celebrating YHVH’s absolute greatness.

THE HUMAN PERSPECTIVE

The Psalter is a YHVH-centred book, but humanity has a worthy place, in spite of the vast gulf between them and their Creator {Psalms 8:3-4; 145:3-4} and the limitations of their earthly life {Psalm 90:9-10}. By the will of YHVH, humans occupy a responsible, mediating position between YHVH and all other created beings {Psalm 8:5-8}. The relationship with a righteous YHVH is endangered by sin {Psalm 106}, but YHVH is gracious and long-suffering {Psalm 103}, faithful and forgiving {Psalm 130}. While references to the sacrificial system are not lacking {Psalms 20:3; 50:8-9}, the emphasis is upon a personal piety that demands obedience and a surrendered heart {Psalm 40:6-8}. Psalm 51 indicates a depth of sin with which the sacrificial system was totally inadequate to cope; the psalmist could only cast himself, in total penitence, upon YHVH’s mercy. Man’s moral obligations {Psalms 15; 24:3-5} and loyalty to the Law {Psalms 19:7-11; 119} are fully accepted. Throughout, there is the revelation of a strong personal relationship that encourages prayer and praise and invites trust.

"Death shall feed on them; and the upright shall have dominion over them in the morning"

Ps 49

Thought for Today: Monday November 03

The Bible teaches us that our minds are to be brought under the control of the Moshiach. The reason? How we act will be determined by how we think. If YHVH is to change our lives, He must first change our minds. The human mind cannot be a vacuum. It will be filled either with good or evil. It will be filled either with the Moshiach or carnality. What will make the difference? It depends on us, and what we allow to enter our minds… Deliberately turn away from every evil thought today and ask YHVH to fill your mind instead with Himself from this moment on.

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https://firstcenturychristianity.net/start-here/

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