BACKGROUND

The Book of Psalms, is one of the greatest collections of songs, prayers, and poetry. These Psalms express the deepest passions of humanity. In their pages, we can hear the psalmist's desperate cry, in the midst of despair. But, we also hear his emphatic praise, for his Provider, and Comforter. We can hear him pouring out his soul in confession, but, also, bubbling over with joy! The Psalms lead us through the valleys and peaks, of human experiences; but, in the end, they guide us to the praise of our loving Creator.

We don't know who wrote all the Psalms, as many of them are unnamed. But, the superscription that you have in your Bible (the introductory words found before the first verse, in most Psalms), often attribute the Psalms to King David. He is known as the "sweet psalmist of Israel." These superscriptions were, probably, not part of the Psalms, when they were originally composed; but, were added by editors, to aid in the interpretation of the Psalms. Never-the-less, there is no reason to discount these superscriptions.

The historical books of the Bible, speak of David's considerable accomplishments as a musician, singer, and composer of poems. Moreover, one of David's Psalms is recorded in 2 Samuel 22, and reappears, with only slight variations, as Psalm 18. Parts of the medley, which David presented to Asaph in 1 Chronicles 16:8-36, are taken from Psalms 105, 96, and 106. Thus, the connection between King David and the Psalms, is well documented. However, he did not write all the Psalms. We don't know who wrote one of the "Wisdom Psalms," Psalm 119. This psalm is also known as a "Torah Psalm," because it goes into the law. Writers of other Psalms, are believed to have been contemporaries of David, whom he placed in charge of worship in Jerusalem. Solomon followed in the footsteps of his father, by writing Psalms, as well as Proverbs. Some of the earliest Psalms were written by Moses, five centuries before the time of David.

There are many others, who are believed to have contributed to the writing of the Psalms, including the priestly family of Korah, Deborah, and Hannah. Psalms were still being composed, during the time of Ezra. It was in Ezra's time, that the Book of Psalms, as we know it, was compiled.

STRUCTURE OF THE BOOK

The structure of the Psalms, is similar to the Pentateuch, which is the Book of the Law, or the Five Books of Moses.

The Book of Psalms, is arranged, or separated, into five books:

BOOK ONE -- Psalms 1-41
BOOK TWO -- Psalms 42-72
BOOK THREE -- Psalms 73-89
BOOK FOUR -- Psalms 90-106
BOOK FIVE -- Psalms 107-150

Each book concludes with a doxology, or a praise, to God, usually found within the last verse, or two, of each Psalm. In the case of Book Five, Psalm 150, in its entirety, is a "concluding" doxology.

The reason for this arrangement of the Book of Psalms, is not clear. Most likely, it had something to do with the use of the Psalms in the praise of God, during the temple worship. Books One and Two, are primarily composed of Davidic Psalms. Book Three, includes Psalms of Asaph, and the sons of Korah. Books Four and Five, include anonymous Psalms, along with those of David and others.

CATEGORIES OF THE PSALMS

The Psalms are broken down into different categories. Many Psalms can be categorized by their themes. For example, the "Royal" Psalms emphasize "God, as King," through the use of the phrase, "the Lord reigns." These Psalms speak of His rule as Creator, Savior of Israel, and as "the coming One."

The "Zion" Psalms, focus on Jerusalem, using its endearing name, "Zion." These Psalms rhapsodize on the city, as God's choice for the site of the Holy Temple, the place for true worship of His name.

The "Penitential" Psalms, are those in which the psalmist confesses sin to the Lord, asks for forgiveness, and then praises the Lord for the renewed relationship, which God's forgiveness provides, e.g., Psalm 51.

The "Wisdom" Psalms, focus on some of the same issues, which we find in the Book of Proverbs. These Psalms present a sharp contrast, between the righteous and the wicked. They address God's blessings and cursings, and often focus on righteous living.

A subcategory of the "Wisdom" Psalms, are the "Torah" Psalms, or poems, which focus on the beauty, truth, and sufficiency of the law of God.

Some of the most troubling Psalms, are those that contain prayers asking God to curse the wicked. These are called the "Imprecatory" Psalms. These Psalms are sometimes thought to conflict with the sentiment of the Gospels, but they actually reflect God's abhorrence of evil.

In contrast, are the joyful, and prophetic "Passover" Psalms, Psalms 113-118. These are the Psalms that were sung at the beginning of the Passover, and were called the "Egyptian Hallel." Psalms 113-115 were sung at the temple, during the slaying of the animals. Psalms 116-117, were sung during the meal, and at the end, Psalm 118. These Psalms are a remarkable celebration of the great acts of the Lord, in delivering His people from Egypt. They point forward to the deliverance that would come through the Savior, Jesus.

A final group of Psalms, is clustered at the end of the book, and are called the "Hallel" Psalms. These Psalms focused on the exodus from Egypt. They praise God for His character, and for His saving work.

The last category, is the "Lament" Psalms.

CHARACTERISTICS

In order to appreciate the Psalms, a certain number of their characteristics should be kept in mind.

1. They were written for singing. They were intended for public worship in the temple, in Israel, and for us. They are not, merely, poems, but are lyrics. They contain musical conventions, peculiar to music and worship during ancient time.

2. The poetry was written over a period of one thousand years, from the time of Moses, to the time of Ezra.

3. They were collected, and arranged, over a long period of time.

4. Written in the language of the human spirit, they reflect the feelings of a person at a certain time, or the utterances of the soul. They are not cool, reasoned prose, but rather, deeply emotional works, which use wrenching language, dramatic exaggeration, and figurative speech.

5. The Psalms were a part of the ordinary life, of the Israelites. The scriptures record a number of times, when the people spontaneously responded to God, with a Psalm of praise.

6. Individual Psalms, were written for different purposes. Some began as works of private devotion, while others were designed for the purpose of public worship. Ultimately, they became the treasures of all the people, in temple worship, for no matter what subject the Psalms addressed, they always lead the people to the worship of the Living God.

7. Written in the language of response, the Psalms record, in powerful, poetic language, one individual's response to God. From a desperate cry, to an ecstatic shout of joy, each Psalm is a response to God, in the middle of a particular situation.

STRUCTURE OF THE "LAMENT" PSALM

The final category, is the "Lament" Psalms. In these Psalms, we hear the strong, emotional words of sufferers. These are words written by real people, in very difficult situations. These Godly sufferers know that God will not be angry with their honesty, for even when they scream at God, it is a scream of faith.

The following is a basic structure, of Psalms of "Lament."

1. INTRODUCTORY CRY: "O God," "Help me . . ."
2. LAMENT PROPER: "I'm hurting," "The enemy is winning . . . "

   1. Introduction to pain and hurt being experienced.
   2. Addresses God directly, and may be accusatory, for inattention to plight.
   3. Calls attention to success of the wicked.

3. CONFESSION OF TRUST: "I still trust in You . . ."
4. REASONS FOR GOD TO ACT: "I've been a good person."
5. PETITIONS: "Hear me . . ." "Save me . . ."
6. VOW OF PRAISE

In the "LAMENT PROPER," Part C, the wicked present two intolerable problems to the psalmist, or the individual in lament. One, is that a personal attack is being made on an individual, who is a "friend of God." The other problem, is what this evil attack means to God. In other words, the attack could be viewed as being directed at God, through His agent. Therefore, if these conditions are allowed to exist, they will appear to undermine God's power to protect the righteous, and the community of believers.

The Psalms of "Lament," are a model of Godly response to suffering. God does not expect us to remain stoic through our suffering. We can pour out our hearts, and souls. However, we must remember God's loving care for us, in the past; how He led us out of the captivity of sin, forgave our sins, brought us into His Church, and gave us eternal life. Knowing all this, we can willingly trust Him with the future.

ANALYSIS OF PSALM 71

Psalm 71, is a Psalm of "Lament," with a major focus on the writer's trust in God. The Psalm alternates between expressions of desperate need, and resolute trust, in the Lord.

The structure of this Psalm, is as follows.

1. Confession of resolute trust in God: Verses 1-3
2. Petition for deliverance from trouble: Verses 4-6
3. Determination to praise God, even in the midst of trouble: Verses 7-8
4. Petitions for deliverance: Verses 9-12
5. Call for judgment on his enemies: Verse 13
6. Commitment to trust and praise God: Verses 14-16
7. Renewal of petition, based on past experience of trusting in God: Verses 17-21
8. Determination to praise God: Verses 22-24

A new understanding of the Psalms can be experienced, when the reader places himself in the place of the psalmist.

Reference: New King James Study Bible, Thos. Nelson Publication, Nashville, Tennessee, 1997

Written by: Ted Phillips