Biblical Theology XV: Psalms

The Psalter is a compilation of psalms written by various authors. Seventy-three psalms are attributed to David, 12 to Asaph, and 11 to the sons of Korah. Other psalms were written by Solomon, Heman the Ezrahite, Ethan the Ezrahite, and Moses (Psalm 90). The book is traditionally divided into five sections, but functions as one unified whole. The Greek word psalmos, with which we name the book refers to a plucking of a stringed instrument and is expanded into the idea of singing to an instrument. This name likely comes from the numerous psalms that are introduced by stating with what instrument they should be sung.

Theology: 

The Psalter is filled with the theological themes found throughout the Hebrew Bible, and presents them into a unified theology where YHWH is the ultimate King of all creation, and He rules through His Torah and His Messianic King to whom is given the inheritance of the ends of the earth. The temple also plays a central role as that which unites the two kingships. The messianic king plays a role as the intermediary for the nations. His prayers are accepted by God. The nations must acknowledge him if they are to submit to YHWH. The Word of God functions as the means through which God preserves His people from death. Together they unite all creation in worship of God and restore the world to the righteous. All of this is for the glory the God and brings praise to Him from every part of creation. In this way, the psalms are a natural result of the theology contained therein. Since God’s great works in creation, through His Word, and through His Messiah are cause for His people to glorify and praise Him, they do so in song.

Ethics:  

What we end up with is an interactive theology book, where the reader prayerfully contemplates the theology of the Bible. In essence, Psalms is theology in the context of doxology. Both the law and the messianic king are necessary means through which YHWH reigns as King of the earth. In order to submit to YHWH as king, therefore, a person or nation must submit to the law and the messianic king. The first two psalms set up these themes by dividing the wicked from the righteous in terms of their commitment or rebellion against Torah. In Psalm 2, the messianic king becomes the central figure representing YHWH’s rule upon the earth, and the nations who are in rebellion against YHWH and His messiah are called to repent and submit to him. God is completely for the righteous and completely against the wicked. There is no room for compromise. He does ḥesed to the righteous and seeks to establish them, but hates the wicked and will remove them, and their posterity, from the earth. Psalm 11 provides an example of this.

“The Lord favors the godly, but he hates the wicked and those who love to practice chaos (ḥāmās). May the Lord rain down burning coals and brimstone on the wicked! A tornado is what they deserve! Certainly the Lord is just; he rewards godly deeds; the upright will experience his favor” (11:5–6). 

God’s sovereignty over all things, and His ultimate reconciliation of all things, causes even those who are in despair due to their present situations to worship and praise Him. The theology of God’s work directs our prayers and singing to God. If God will remove the wicked, we pray and sing for that. If God will establish the righteous in goodness, we pray and sing for that. It inclines our hearts and minds toward His, and the book, therefore, reorients not only our thinking, but our desires as well. The psalms position righteous mankind as the representatives of God upon the earth. They are, therefore, to participate in God’s work both in their deeds and in their prayers and singing. This gives them not only a knowledge about God, but an understanding and love for who He is.