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.