The Living Word (Lesson 12)

Understanding the Psalms

The Psalms are essentially a collection of the prayers of faith arising in the hearts of redeemed men and ascending to the throne of God. This causes them to take on a very different character from the rest of scripture, and invests them with their own peculiar set of difficulties – e.g. to what extent are they normative and authoritative for the lives of believers today? Or, how may we derive divine instruction from that which was intended for a divine audience? In other words, how can we find a word from God in prayers to God? These questions may not have a simple, easy answer, but consideration of them, at the least, leads to a recognition of some basic criteria that have been consistently assumed by the church throughout history, and that are invaluable in a proper understanding and interpretation of the Psalms. Some of these are as follows:

Foundational Principles of Interpretation of the Psalms

  1. The Psalms are harmoniously united with the rest of scriptures.

    Luther referred to the book of Psalms as “a little Bible, and the summary of the Old Testament.” In other words, not only does the book of Psalms not contain any doctrine which is incompatible with the rest of scriptures; but more than that, it contains the entire scope of biblical doctrine, in its own distinctive style and form, and for its own distinctive purpose. There is no major doctrine that does not find an accurate expression in the Psalms.

  2. The Psalms center on the person and work of Christ.

    From the days that Christ declared to the disbelieving Pharisees that the scriptures are “they which testify of me”, through the unmistakeably Christocentric treatment of the psalms by the New Testament apostles and prophets, and down through the modern church era; doctrinally sound, spiritually mature believers have found Christ at the center of all the Psalms. Not only are there many psalms which explicitly look ahead in prophecy to the days of the Christ; but beyond that, all the psalms – all the confessions of faith, all the descriptions of the blessedness of the forgiven, all the pleas for deliverance, the outpourings of praise, the cry for justice against those who are opposed to God and mercy for those who truly love him – all of these have their root in the work of the coming Messiah. Furthermore, all of them arise from hearts that have been well-grounded in the faith of that coming Messiah. Very consciously, then as now, the church’s hope rested in Christ alone for forgiveness and blessedness. Cf. Acts 2:25-31; Rom. 4:4-8.

  3. The Psalms are personal and emotional expressions of doctrinal truths.

    What sets the Psalms apart from the rest of scripture has nothing to do with doctrine: doctrinally, the Psalms are identical with the whole Bible. Rather, it is the mode of expression of that doctrine which makes the psalms unique. The Psalms take the great doctrinal truths of scripture and express them in excruciatingly personal ways. They express how orthodoxy shows up in the life of a believer. Therefore, they are not only absolutely true, but they are also intensely applicational.

  4. The Psalms are broadly divergent in style, function, and purpose.

    The Psalms lack the clear logical progression of, say, the New Testament epistles. Instead, psalms are more self-related than collection-related. In other words, each psalm is a self-contained unit, and should be treated as such in study. These self-related poems are broad enough to showcase the proper response of man to God in virtually any situation. Basically, the psalms relate the amazing glory and grace of redemptive history to every conceivable personal situation, in an emotional manner. That personally-appropriated, emotional expression of redemptive history has its perfect manifestation in the Messianic psalms, where Christ himself, as the God-man gives expression to his human emotions; it is also faithfully expressed by the “holy men of old” pouring out their own hearts under the inspiring ministry of the Spirit.

    This list is certainly not exhaustive, but it should be representative of a basic attitude that the church has historically possessed in the interpretation of the psalms. As with any scripturally-derived understanding, certain elements of this approach have historically come under attack, and are even under attack today. Specifically, and perhaps most dangerously, there is sometimes a naturalizing approach to the Psalms, which fails to see Christ at their heart, but relates them instead to an evolution of religion as it finds expression in Israel’s history. These underlying ideas are evident in many commentaries, etc. As in other matters, the wise Christian will employ discretion, under the Spirit’s guidance, whenever he reads commentaries and hears preaching that pertains to this topic.

Various types of Psalms

We make our interpretive task easier when we recognize that the psalms may be grouped together under several basic headings, or classifications. There are various ways that the psalms may be classified: the original compilers of the canonical psalms, organized them into five books, that are loosely connected thematically. Each of these books begins with an introduction to the book as a whole, and concludes with a doxology, or call to praise. In a broader sense, Psalm 1 stands as an introduction to the entirety of the psalms, and Psalm 150 concludes with a grand doxology/call to praise. This can be a helpful organization to keep in mind, and many translations today indicate the beginning and ending of each of the five books (1-41; 42-72; 73-89; 90-106; 107-150). Another classification that can be valuable to note is the organization of psalms by author. Many of the psalms are Davidic; some are written by Asaph, the sons of Korah, Solomon, Moses, or anonymous writers (many of whom wrote during the time of the exile). This organization is helpful, because it allows us to place the psalm in its historical context. Perhaps the most useful classification is into types. The weakness of this approach is that it has no objective, canonical basis, as the other two organizations. However, if we understand that weakness, and never let our determination of the type control our interpretation, but instead, use it to compare the psalm we are studying with other psalms of similar themes for a fuller understanding, this organization can be particularly helpful. The following is a listing of some of the more commonly recognized types of psalms.

  1. Laments

    Many of the psalms express lamentations over various struggles in the lives of the psalmists. These psalms are beautifully applicational to us as believers today, for they recognize that the Christian life, this side of the eternal state, is a life full of striving and difficulty occasioned by the weakness of the flesh, the opposition of the wicked, and the generally trying circumstances of life in this world. However, as the psalmist looks beyond these problems to the certain hope and victory accomplished for us by Christ, he is motivated to call upon the Lord, and seize the unshakeable hope that comes from who Christ is, even in the midst of inconceivably hard trials. These psalms are an unspeakable comfort to all of us today who have the same struggles and the same Christ as these early psalmists. Some laments are personal (e.g. Ps. 3), while some are corporate (e.g. Ps. 12). Both of these hold forth tremendous comfort as we struggle with despair in our personal lives or despair for the state of the church as a whole.

  2. Penitential Psalms

    Our despair and earthly struggles are so often related to our own sins and failures. What encouragement there is in reflecting on the penitential psalms (e.g. 32) and rejoicing in the grace of God, who, because of Christ, does not impute the sins of his people to their account, but freely forgives those who confess their sins and trust in the Messiah!

  3. Psalms of Trust

    We get a clear picture of the centrality and practical outworking of faith in the lives of believers from psalms such as Psalm 11, where the saints of old reflect on the sure faithfulness and trustworthiness of our God, who gave us his Son to heal every disease of the body and soul for all who put their faith in him.

  4. Wisdom Psalms

    It is intensely applicational to look at how the life of faith in Christ fleshed itself out in daily wisdom for believers of old, as we reflect on the wisdom contained in such psalms as Psalm 37.

  5. Thanksgiving Psalms

    As with the laments, these psalms may be divided into personal (e.g. 18) and corporate (e.g. 66). As the Christian meditates on God’s gracious help in the time of difficulties, his response is to pour out his heart in praise of Christ. We are a people too prone to forget the benefits of the Lord, and these psalms aid us in remembering with thanksgiving all that Christ has done for us. Some make a distinction between psalms of praise and psalms of thanksgiving, one of which (thanksgiving) relates more specifically to particular events that God has wrought in out midst. However, there is more similarity than distinction between the two, because the praise of God as a gracious God involves the recognition that his grace has concrete manifestation in our lives.

  6. Salvation History Psalms

    These psalms (e.g. 78) are closely related to psalms of praise and thanksgiving, but more specifically, they relate the story of God’s redemptive dealings with man, and use that history as a motivation for great praise and thanksgiving. How quick we are as a church today to forget the whole history of God’s being gracious to us as his people through the work of Christ! These psalms are vital in keeping an eternal, historical, redemptive, Christocentric outlook before our eyes always.

  7. Imprecatory Psalms

    Imprecatory psalms are often difficult for modern Christians to accept. They emphasize the fact that, just as Christ is gracious to those who are his, he is no less holy and just. And his justice and wrath is the peculiar portion of those who do not belong to him. It is a good and glorious thing that Christ advance his holy kingdom by destroying its enemies and judging the wicked. Although believers must not finally assume who is called to be given grace, and although we must extend the invitation of God’s free grace to all mankind, nevertheless we must recognize that not all men are chosen to be saved. And it is appropriate that we pray that Christ would vindicate his holy name and program by destroying the enemies of righteousness, just as he preserves those who love his name. Psalm 137 is an example of an imprecatory psalm. Among other things, it indicates that there is a necessary relationship between mercy for the church and judgment for the enemies of the church.

  8. Royal Psalms

    Many psalms express the glory of the kingdom God built for David, with an understanding that the Davidic kingdom is identical with the eternal kingdom of Christ, who reigns on David’s throne, now and forever. Our eyes today are far too easily consumed with an awareness of the earthly political context, and far too easily blinded to the truth that the kingdom of which we are citizens is the eternal Davidic kingdom of Christ. How profitable it would be for us to exult in the sight of our true political orientation, and be consumed with the knowledge of the glorious Messianic kingdom of eternity, as we feast on such royal psalms as Psalm 72! How profitable to exult in the sight of our spiritual Zion, the dwellingplace of God, the seat of his kingdom, from such psalms as Psalm 87!

  9. Messianic Psalms

    In one sense, every psalm in the bible could be called Messianic. Every psalm is rooted in the knowledge of who Christ is and the benefits he holds forth to those who trust in him. Every psalm is saturated with praise for who Christ is and all the mighty works he has done. But some give more specific prophecies than others of the person and work of the coming Christ, e.g. 2 and 22.

Poetic structure

One way in which the psalms are distinct from much of the bible, is that they are poetry, not prose. Therefore, understanding the structure of Hebrew poetry will help us understand more exactly what the psalms mean (as well as other poetic portions of the bible). The following list of poetical devices and tips for interpretation should be helpful not only in the psalms, but also in Job, Proverbs, Ecclesiates, Song of Solomon, major portions of the writing prophets, and poetic content that shows up all throughout the Old Testament, even in many of the historical writings.

  1. Parallelism

    Hebrew poetry is built on the principle of parallelism. This is distinct from English poetry, which is built on the principle of regular rhythm, and often employs rhyme. Understanding Hebrew parallelism, will enable us to understand the emphases of the authors, as well as the relationships between various concepts. There are three basic types of parallelism that it would be profitable for us to understand.

    • Synonymous Parallelism

      Synonymous parallelism repeats the same essential thought for emphasis. Where synonymous parallelism is employed, we should not look for two different meanings of the parallel phrases, but understand one meaning, very emphatically stated. e.g. Prov. 1:28.

    • Synthetic parallelism

      Synthetic parallelism gives one truth, and builds upon that truth. Where synthetic parallelism is employed, we should look for a truth that is built upon, or organically related to the truth which precedes it. e.g. Ps. 1:1.

    • Antithetic parallelism

      Antithetic parallelism states one truth, then gives its opposite, or a contrasting truth. Where antithetic parallelism is employed, we should look for both the positive and negative side of one basic truth. This helps us to make necessary connections _ if this is true, then it must mean that this is false. If this results in blessing, it must mean that this results in cursing, and so on. e.g. Ps. 35:26,27.

  2. Stanza division

    Just as in much of English poetry, Hebrew poetry is frequently written in stanzas. Breaking up a psalm into its different stanzas will help us better understand its logical progression and flow of thought. For example, Psalm 29 may be divided into five stanzas: Verses 1,2; verses 3,4; verses 5-7; verses 8,9; verses 10,11 .

  3. Progression of dialogue

    In one aspect, Hebrew poetry resembles the old English ballads: in both of these poetic forms, the text moves largely by way of dialogue. And usually, this dialogue is not indicated by the introductory statements that you would expect in prose. Consider the following excerpt of an old Scottish ballad:

“O where have you been, my long, long love,

This seven years and more?

O I’m come to seek my former vows

Ye granted me before.

O hold your tongue of your former vows,

For they will breed sad strife;

O hold your tongue of your former vows,

For I am become a wife.”

Notice that the story unfolds along the lines of dialogue, but the dialogue is not set off by any introduction such as you would expect in prose (e.g. “he said,” “she responded,” etc.) In order to follow the story line, the reader must pick up who is speaking, and to/about whom he is speaking, from contextual clues alone. Now consider the following excerpt from Psalm 108:

Ps. 108:8 Gilead is Mine; Manasseh is Mine and Ephraim is the strength of My head; Judah is My lawgiver;

Ps. 108:9 Moab is My washpot; I will cast out My shoe over Edom; I will triumph over Philistia.

Ps. 108:10 Who will bring me into the strong city? Who will lead me into Edom?

Ps. 108:11 O God, have You not cast us off? And, O God, will You not go out with our armies?

Ps. 108:12 Give us help from trouble; for vain is the deliverance of man.

Ps. 108:13 Through God we shall do mighty things; for He shall trample our enemies.

In the same way as the Scottish ballad, the plot of this psalm unfolds along lines of dialogue that are not specifically set off: in verse 8,9 The Lord is speaking to the covenant community; in verse 10, the psalmist is speaking to his own heart; in verses 11 and 12, the psalmist is speaking to the Lord; and in verse 13, the psalmist is speaking to the covenant community. Using contextual clues to determine who is speaking, to whom, and about whom is vital for interpretation of the psalms.

Study Questions:

  1. Do a study of Psalm 2. What type of psalm is this? How can it be divided into stanzas? How is parallelism employed (where and what kinds)? In each verse, who is speaking? To whom? About whom? What do we learn about Christ from this psalm? How can we apply it to our own lives?

2 Responses to “The Living Word (Lesson 12)”

  1. Pastor Kipp says:
    November 4, 2005 at 7:52 pm

    I like your presentation. To be able to cover the entire book of Psalms in one study is a difficult job – and you did it well.

    A good – and needed – study would be to have one complete study on each of the Messianic Psalms. That would keep you and your readers busy for a while ! ! !

  2. pitchford says:
    November 8, 2005 at 8:09 am

    I like the suggestion, but I don’t think it’s possible at this particular time. I’m about to start another institute class on Isaiah, if the Lord will, so I think he’ll be occupying the bulk of my spare time for a while.

    If you get the urge to do something of the sort and share it with me, I’d love to see it. And at any rate, I’ll keep the idea on the back burner for a while, and see if anything ever materializes.

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