Verse by Verse

A Meditation of David, which he sang to the Lord concerning the words of Cush, a Benjamite.

1 O Lord my God, in You I put my trust;
Save me from all those who persecute me;
And deliver me,

2 Lest they tear me like a lion,
Rending me in pieces, while there is none to deliver.

3 O Lord my God, if I have done this:
If there is iniquity in my hands,

4 If I have repaid evil to him who was at peace with me,
Or have plundered my enemy without cause,

5 Let the enemy pursue me and overtake me;
Yes, let him trample my life to the earth,
And lay my honor in the dust.
Selah

6 Arise, O Lord, in Your anger;
Lift Yourself up because of the rage of my enemies;
Rise up for me to the judgment You have commanded!

7 So the congregation of the peoples shall surround You;
For their sakes, therefore, return on high.

8 The Lord shall judge the peoples;
Judge me, O Lord, according to my righteousness,
And according to my integrity within me.

9 Oh, let the wickedness of the wicked come to an end,
But establish the just;
For the righteous God tests the hearts and minds.

10 My defense is of God,
Who saves the upright in heart.

11 God is a just judge,
And God is angry with the wicked every day.

12 If he does not turn back,
He will sharpen His sword;
He bends His bow and makes it ready.

13 He also prepares for Himself instruments of death;
He makes His arrows into fiery shafts.

14 Behold, the wicked brings forth iniquity;
Yes, he conceives trouble and brings forth falsehood.

15 He made a pit and dug it out,
And has fallen into the ditch which he made.

16 His trouble shall return upon his own head,
And his violent dealing shall come down on his own crown.

17 I will praise the Lord according to His righteousness,
And will sing praise to the name of the Lord Most High.

This is the first imprecatory psalm.

meditation (intro) — an obscure Hebrew word probably meaning an ecstatic song, although it’s not clear if this is a reference to its ragged, irregular meter, the method in which it is to be sung or the fact that is is a highly emotionally-charged psalm.

Cush (intro) — not mentioned elsewhere — probably referring to one of Saul’s men sent to kill David (or to Saul himself, a Benjamite). Phrases in the psalm parallel passages in 1 Samuel 24 and 25 when David was cornered by Saul and his men.

if (3x in vs.3-4) — David is willing to be punished if he has done wrong.

integrity (v.8) — David does not believe he deserves punishment in this case.

It is important to note that David does not expect God to vindicate him completely, but only according to his righteousness and the integrity that is in him (v.8). David also affirms that it is not only — or even firstly — men’s actions that God judges, but also their hearts and minds (v.9) — the thoughts and motives that underlie one’s actions, whether good or bad. This important principle is also affirmed by Solomon, who states with respect to the “selfish man” that “as he thinks within himself, so he is” (Proverbs 23:7). — Wechsler, page 37

hearts and minds (v.9) = lit. “kidneys” — man’s entire immaterial being

the wicked (v.14) — here described as a pregnant woman giving birth

David affirms the well-attested biblical principle that the mischief of the wicked ultimately returns upon his own head (v.16) — a principle which is vividly attested in connection with Israel’s enemies, upon whom God not only visits judgment, but often does so with the same affliction wherewith they afflicted Israel (e.g., His diminishing of Egypt’s military might by drowning, just as Pharaoh sought to diminish Israel’s ability to make war by drowning all their male children (Exodus 1:10); Haman executed by hanging in place of Mordecai (Esther 7:10), etc.) — Wechsler, pages 37-38

Most High (v.17) — a name for deity — it first occurs in Genesis 14:18-22, the meeting between Abraham and Melchizedek.

David ends his petition by expressing gratitude and praise for whatever God chooses to do, for whatever that will be, it will be what it should, consistent with God’s perfect righteousness. Indeed, God chose not to resolve David’s persecution by Saul for several years more, encompassing that period between the events in this psalm alludes to in 1 Samuel (chapters 24 and 26) and David finally being anointed as “king over Israel” in 2 Samuel 5:3). — Wechsler, page 38

To the Chief Musician. With stringed instruments. On an eight-stringed harp. A Psalm of David.

1 O Lord, do not rebuke me in Your anger,
Nor chasten me in Your hot displeasure.

2 Have mercy on me, O Lord, for I am weak;
O Lord, heal me, for my bones are troubled.

3 My soul also is greatly troubled;
But You, O Lord — how long?

4 Return, O Lord, deliver me!
Oh, save me for Your mercies’ sake!

5 For in death there is no remembrance of You;
In the grave who will give You thanks?

6 I am weary with my groaning;
All night I make my bed swim;
I drench my couch with my tears.

7 My eye wastes away because of grief;
It grows old because of all my enemies.

8 Depart from me, all you workers of iniquity;
For the Lord has heard the voice of my weeping.

9 The Lord has heard my supplication;
The Lord will receive my prayer.

10 Let all my enemies be ashamed and greatly troubled;
Let them turn back and be ashamed suddenly.

This is the first penitential psalm. The others are 32, 38, 51, 102, 130 and 143.

Lord (5x in vs. 1-5) = Yahweh — God’s covenant name

rebuke and chasten (v.1) — primarily the responsibilities of a father — David is approaching God as his Father.

mercy (v.2) = steadfast love — specifically “covenant love” for the Lord’s own.

David begins with his troubles (vs. 2-3), but ends with the troubles the Lord will bring upon his enemies (v.10).

David’s reasons why God should deliver him are 1) God’s mercy (v.4); and 2) he can’t worship God if he’s dead (v.5).

Though David’s distressing circumstances may be a just expression of God’s loving chastisement for his sin(s), they are nonetheless a source of anxiety and — to a certain extent — even depression. These are natural human responses to ongoing and unfavorable circumstances, which, as is clearly the case here with David, can take quite a toll on both body and mind. Such responses are not sinful, and, as modeled here by David, it is an acceptable — even incumbent — part of worship for us to bare the turmoil and distress of our hearts to God, who as our loving and sympathetic Father (cf. Hebrews 4:15) earnestly desired to hear us. — Wechsler, pages 34-35.

Jesus quoted vs. 8 in His Sermon on the Mount (Matthew 7:23) of those who proclaim to do works for God but don’t do His will.

As typically in David’s psalms of lament, complaint and petition, he ends on a positive, confident note, characterized not by a look back at what God has done to resolve his situation, but rather by a look forward to what God will do — if not in this life, then unquestionably in the next, when all who do iniquity will finally be judged and David, in the company of those who love God, will stand in the full light of His presence (cf. Psalm 16:11; 142:7). — Wechsler, page 35.

A couple of the commentaries pointed out that David doesn’t seem to dwell on his sin in the psalm, or confess it. But he does believe that the tribulation caused by his enemies, and perhaps even his physical ailments in this case, are a result of God’s judgment for his sin(s).

To the Chief Musician. With flutes. A Psalm of David.

1 Give ear to my words, O Lord,
Consider my meditation.

2 Give heed to the voice of my cry,
My King and my God,
For to You I will pray.

3 My voice You shall hear in the morning, O Lord;
In the morning I will direct it to You,
And I will look up.

4 For You are not a God who takes pleasure in wickedness,
Nor shall evil dwell with You.

5 The boastful shall not stand in Your sight;
You hate all workers of iniquity.

6 You shall destroy those who speak falsehood;
The Lord abhors the bloodthirsty and deceitful man.

7 But as for me, I will come into Your house in the multitude of Your mercy;
In fear of You I will worship toward Your holy temple.

8 Lead me, O Lord, in Your righteousness because of my enemies;
Make Your way straight before my face.

9 For there is no faithfulness in their mouth;
Their inward part is destruction;
Their throat is an open tomb;
They flatter with their tongue.

10 Pronounce them guilty, O God!
Let them fall by their own counsels;
Cast them out in the multitude of their transgressions,
For they have rebelled against You.

11 But let all those rejoice who put their trust in You;
Let them ever shout for joy, because You defend them;
Let those also who love Your name
Be joyful in You.

12 For You, O Lord, will bless the righteous;
With favor You will surround him as with a shield.

The Psalm was sung in connection with regular morning (v.3) offerings in the temple and used in traditional Jewish morning prayers.

give ear (v.1) = attend carefully and respond in the petitioner’s best interest

meditation (v.1) = ponder, muse, reading and rereading the Word half-aloud

direct (v.3) = set in order, arrange

David focuses on God’s holiness (vs.4-6) by indicating that God is opposed to “wickedness,” “evil,” “iniquity,” “falsehood,” and “deceit.”

David focuses on God’s compassion (v.7) by expressing that he can only enter the temple because of God’s mercy.

mercy (v.7) = steadfast love — specifically “covenant love” for the Lord’s own

Verse 9 is quoted by Paul in Romans 3:13, showing that the enemies (v.8) are Jews and Gentiles because “they are all under sin” (Romans 3:9).

David’s petition is not only that God would protect him from physical harm (as in his military campaigns against the Philistines), but also that God would lead him in righteousness — including the Lord’s restraining him from taking merciless retribution upon Israelites outwardly opposed to him (like Nabal; see 1 Samuel 25:26) as well as the granting to him of discernment so as to avoid the counsel (as in Job 29:21 and Proverbs 1:31 — “devices” in NASB) of ungodly “allies” and advisors (like Joab: see 2 Samuel 3:24-30, 39) — Wechsler, page 33.

To the Chief Musician. With stringed instruments. A Psalm of David.

1 Hear me when I call, O God of my righteousness!
You have relieved me in my distress;
Have mercy on me, and hear my prayer.

2 How long, O you sons of men,
Will you turn my glory to shame?
How long will you love worthlessness
And seek falsehood?
Selah

3 But know that the Lord has set apart for Himself him who is godly;
The Lord will hear when I call to Him.

4 Be angry, and do not sin.
Meditate within your heart on your bed, and be still.
Selah

5 Offer the sacrifices of righteousness,
And put your trust in the Lord.

6 There are many who say,
“Who will show us any good?”
Lord, lift up the light of Your countenance upon us.

7 You have put gladness in my heart,
More than in the season that their grain and wine increased.

8 I will both lie down in peace, and sleep;
For You alone, O Lord, make me dwell in safety.

This psalm is directed to the menasseah (“choir director,” “chief musician”), which term occurs 55 times in the psalm headings and once at the end of Habakkuk, and probably signifies the conductor of the entire company of musicians and singers.

This psalm emphasizes both the source and the blessing of trust in the Lord by adopting phraseology from the Aaronic and Mosaic benedictions (v.1: “be gracious to me” [cf. Numbers 6:25b]; v.5: “offer sacrifices of righteousness [cf. Deuteronomy 33:19]; v.6: “lift up the light of Thy countenance upon us” [cf. Numbers 6:25a]; v.7: “When their grain and new wine abound … sleep” [cf. Deuteronomy 33:28; Numbers 6:26]). — Wechsler, page 28.

relieved me (v.1) = lit. “made room for me in tight places”

God of my righteousness (v.1) — God as the source of righteousness —this title for God is found only here

The specific wording here (v.1) is significant, for it indicates that, based on his past experiences, David does not expect that God will fully remove the distress, but rather that He will extend relief to David in the midst of it (cf. 1 Thessalonians 1:6; 2 Timothy 1:8; 1 Peter 4:19; 5:10; 1 Corinthians 10:13). David’s request that God “hear” him refers not to the act of listening (for God knows what we need even before we ask; Matthew 6:8), but rather — as typically when this verb is applied to God — to the act of providing what is most needed by the petitioner. — Wechsler, page 29.

sons of men (v.2) — probably men of wealth and standing — Israelites, as seen from the injunction to sacrifice (v.5)

Be angry, and do not sin (v.4) — “be angry” can also mean “tremble” — Ephesians 4:26

be still (v.4) = be quiet — paralleled with “be angry” (or “tremble”)

many (v.6) — the “godly” of v.3

Who will show us any good? (v.6) — not a question but expressing a wish — “O that someone would provide us what is good!”

show (v.6) = lit. “cause to see” — with the sense of God providing man what is best

A Psalm of David when he fled from Absalom his son.

1 Lord, how they have increased who trouble me!
Many are they who rise up against me.

2 Many are they who say of me,
“There is no help for him in God.”
Selah

3 But You, O Lord, are a shield for me,
My glory and the One who lifts up my head.

4 I cried to the Lord with my voice,
And He heard me from His holy hill.
Selah

5 I lay down and slept;
I awoke, for the Lord sustained me.

6 I will not be afraid of ten thousands of people
Who have set themselves against me all around.

7 Arise, O Lord;
Save me, O my God!
For You have struck all my enemies on the cheekbone;
You have broken the teeth of the ungodly.

8 Salvation belongs to the Lord.
Your blessing is upon Your people.

Absalom’s rebellion is recorded in 2 Samuel 15-19. David, and those loyal to him, fled across the Jordan until the rebellion was put down and Absalom was killed.

Psalm (heading) — Hebrew, mizmor — this word occurs 57 times, only in the headings of psalms — probably “a psalm sung by the Levites in the Temple, accompanied by musical instruments

they … who trouble me (v.1) — David’s adversaries aren’t Gentiles, but Israelites led by his own son

many (v.1) — Therefore I advise that all Israel be fully gathered to you, from Dan to Beersheba, like the sand that is by the sea for multitude, and that you go to battle in person (2 Samuel 17:11-12) — Hushai was no doubt using hyperbole here.

there is no help for him in God (v.2) — they weren’t denying God’s ability but His will to save David personally (2 Samuel 16:8).

help (v.2) and salvation (v.8) — both words are translations of the Hebrew yeshua

lifts up my head (v.3) — a picture of God’s provision (Psalm 27:6; Psalm 110:7)

For God’s answer to his cry of distress David looks to His holy mountain, referring to Zion and the Temple Mount in particular (see Psalm 2:6), the reason for this being not only that it was in the Temple specifically that God’s presence was manifest in the “cloud” of His glory (see Exodus 40:34; 1 Kings 8:11), but also because one of the three primary means of communication between God and the kings of Israel was the Urim and Thummim (“yes”/”no” lots), which were kept in the breastplate of the high priest (Exodus 28:30; the two other means were “prophets” and “dreams” — see 1 Samuel 28:6). — Wechsler, page 27.

I lay down and slept (v.5) — evidence of David’s faith in God

Arise, O, Lord (v.7) — contrasting David’s reliance on God as opposed to that of those who rise up (v.1) against him

Striking the enemies on the jaw (v.7) is an expression of humiliation (cf. 1 Kings 22:24; Isaiah 50:6). The metaphor of the breaking of teeth likens the enemies to wild animals whose strength is taken away when their teeth are crushed (cf. Psalm 58:6). — Barker, page 796.

David ends (v.8) with a blessing on the very people who seek his death.

1 Why do the nations rage,
And the people plot a vain thing?

2 The kings of the earth set themselves,
And the rulers take counsel together,
Against the Lord and against His Anointed, saying,

3 “Let us break Their bonds in pieces
And cast away Their cords from us.”

4 He who sits in the heavens shall laugh;
The Lord shall hold them in derision.

5 Then He shall speak to them in His wrath,
And distress them in His deep displeasure:

6 “Yet I have set My King
On My holy hill of Zion.”

7 “I will declare the decree:
The Lord has said to Me,
‘You are My Son,
Today I have begotten You.

8 Ask of Me, and I will give You
The nations for Your inheritance,
And the ends of the earth for Your possession.

9 You shall break them with a rod of iron;
You shall dash them to pieces like a potter’s vessel.'”

10 Now therefore, be wise, O kings;
Be instructed, you judges of the earth.

11 Serve the Lord with fear,
And rejoice with trembling.

12 Kiss the Son, lest He be angry,
And you perish in the way,
When His wrath is kindled but a little.
Blessed are all those who put their trust in Him.

This Psalm is referenced or quoted in the New Testament in Acts 4:25; 13:33; Hebrews 1:5; 5:5; Revelation 2:27; 12:5; 19:15). It is classified as a Royal Psalm.

This psalm is clearly identified in Acts 4:25 as an utterance whose content was determined directly by God (the “Holy Spirit”) and given expression “by the mouth” of David. Recognizing this distinction (hence the explicit statement in Acts) is in this instance especially important since this psalm is one of the several directly “messianic” utterances (as likewise applied in Acts 13:33; Hebrews 1:5; 5:5) that readers, either out of carelessness in interpretation or specific apologetic concerns, have often taken as referring directly to David — and only indirectly (typologically), if at all, referring to Jesus. While there are, to be sure, several phraseological parallels to the things that David says in his “introduction” to the nation in 1 Samuel 17 as he leads them in the proper expression of collective worship, the experiences and circumstances of the “king” in this psalm nonetheless far transcend what is ever said of David. — Wechsler, pages 20-21.

Why (v.1) — expressing irony and surprise that the Gentiles would dare stand against God

nations (v.1) = Gentiles

people (v.1) = peoples, a collective plural noun

plot (v.1) — same word as “meditate” in 1:2.

Lord (v.2) = Jehovah

The citation of this passage by the nascent church in Acts 4:25-26 is significant, for it not only clarifies that the “Anointed” (Hebrew Mashiah, whence the English word “Messiah”) in this passage is intended as a specific, predictive reference to Jesus Himself (the Hebrew term is also applied in the Old Testament in a more general, non-predictive sense to kings and priests; cf. Leviticus 4:3; 1 Samuel 24:10), but it also therefore teaches that opposition to God (that is, the true God of Israel) and Jesus are inseparable. The “chief priests and elders” of the Jews to whom the early Jewish-Christian community applied this passage (see Acts 4:23) would certainly not have claimed to reject the God of Israel, whom they — as typically in Jewish prayer to this day — worshiped as their Heavenly Father, yet from God’s perspective one’s acceptance and worship of Him is bound up with one’s acceptance and worship of His Son, the Messiah. “Whoever denies the Son does not have the Father,” says John, “but the one who confesses the Son has the Father also” (1 John 2:23; see also Luke 10:16; John 5:23). — Wechsler, pages 21-22.

Lord (v.4) = Adonai = sovereign

His wrath (v.5) — the Tribulation

set (v.6) = lit. “pour out” and so, anointed —  installed into office as a king, anointed.

My holy hill (v.6) — (lit. “the mountain of My holiness,” in which the “holiness” qualifies God, not the mountain), which refers specifically to the Temple Mount (i.e., Mount Moriah; cf. Psalms 15:1; 43:3; 99:9; Isaiah 56:7; Ezekiel 28:14), all of which point to the divine Priest-King Jesus, who states clearly in Ezekiel 43:7 that the spot of the sanctuary on Mount Moriah will be “the place of My throne … the soles of My feet, where I will dwell among the sons of Israel forever.” — Wechsler, page 23

Today I have begotten You (v.7) — the resurrection (Acts 13:33-34; Romans 1:4; Hebrews 1:5; 5:5)

kiss (v.12) = expression of homage

 The point in verse 2 concerning the inseparability of “the LORD” (i.e., God the Father) and “His Anointed” (i.e., the Son of God) is here reiterated by David as an evangelistic challenge: to truly worship the Lord (v.11) in a way acceptable to Him requires one to kiss the Son (v.12) — in which latter expression “kiss” is intended as a more relational-personal synonym for the verb “worship” in the previous verse to which it clearly stands in parallel (another reason that the “Son” in this psalm can refer only to the divine messianic king). This use of the verb “to kiss” as a euphemism for “to worship” is also attested in 1 Kings 19:18; Hosea 13:2 and Job 31:27. — Wechsler, pages 24-25.

After studying this passage, I asked Michael Wechsler these questions:

Did David understand that he was writing “direct messianic utterances” — words that would be said by the Messiah years later? If not, what did David think he was writing? And what would the audience of thought of them?

His response:

Your question is in fact a loaded one that touches, in fact, on the very heart of the modern Christian approach to interpretation. Suffice it, for now, to say that David knew far more about the Messiah than most modern scholars give him credit for (see Acts 2:30-31, where “looked” implies clarity and specificity of understanding). Beyond this, it is simply, empirically impossible to know what David (or any biblical writer/prophet) understood about the revelation that God mediated through them — though they certainly didn’t understand it all (see 1 Peter 1:10-11; 2 Peter 1:20-21). As for David’s/the prophets’ audience, this is absolutely no sound guide for understanding what Scripture means, since the majority of the people were hardened to the truth of God’s revelation and were inherently unable to understand it (see Isa 6:9-10). The modern emphasis on “authorial intent” is a post-enlightenment, humanistically-influenced approach which, as far as I’m concerned, is inconsistent with the model of interpretation exhibited in Scripture itself — where the NT writers cite and explain diverse passages of the OT vis-a-vis their theological and thematic linkages irrespective of the circumstances and understanding of the human agent whom God used to communicate that Word.

1 Blessed is the man
Who walks not in the counsel of the ungodly,
Nor stands in the path of sinners,
Nor sits in the seat of the scornful;

2 But his delight is in the law of the Lord,
And in His law he meditates day and night.

3 He shall be like a tree
Planted by the rivers of water,
That brings forth its fruit in its season,
Whose leaf also shall not wither;
And whatever he does shall prosper.

4 The ungodly are not so,
But are like the chaff which the wind drives away.

5 Therefore the ungodly shall not stand in the judgment,
Nor sinners in the congregation of the righteous.

6 For the Lord knows the way of the righteous,
But the way of the ungodly shall perish.

Though not supplied with a heading, this Psalm may be definitively identified as an utterance of David since it is structurally “of a piece” with Psalm 2, which latter is explicitly attributed to David (albeit as the medium of expression employed by the divine Author) in Acts 4:25-26. — Wechsler, page 15.

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The first Psalm sets the tone for the entire Psalter because of its concern for God, for godly living, and for the hope of the godly in the realization of the promises of the covenant.

Psalm 1 is a wisdom psalm and shares many features common to the book of Proverbs and to other psalms designated as wisdom psalms (34; 37; 49; 73; 111–112; 119; 127–128; 133) — Barker, page 793

The contrast between the condition of the righteous (blessed, v.1) and ungodly (perishing, v.6) are set forth in the first and last words of the Psalm.

blessed (v.1) = lit. “Oh, how very happy!” — The Hebrew is plural. This isn’t material or circumstantial blessing but an enduring blessing of peace with God and life with Him for eternity.

Blessedness is obtained from avoiding the bad (v.1) and entering into the good (v.2).

counsel (v.1) = advice, plan

Sin (ungodliness) is a habit — walk, stand, sit (v.1)

sinners (v.1) — The Hebrew indicates an individual with a known trade (like fisherman or thief).

sits (v.1) = to sit down, to settle, to remain

scornful (v.1) = lit. “to make mouths at” — scoffers, mockers

So, verse 2 depicts those, not who never sin, but who are in the habit of meditating on the Law of the Lord.

law (v.2) = Torah, Pentateuch, the five Books of Moses

meditates (v.2) — not emptying the mind, as in current use, but filling the mind with the Word and considering its meaning and application — study

shall prosper (v.3) = success, specifically success in understanding and obeying the Law of the Lord.

The Hebrew expression translated “will prosper” primarily refers here, not to immediate material prosperity (as the English expression “will prosper” might suggest), but to success — that is, success in applying and adhering to the Law of the Lord (v.2) in every aspect of his daily life. On occasion this may in fact entail certain hardship and affliction, the most vivid example of which is Christ Himself, to whom the same Hebrew verb is applied in Isaiah 53:10 to characterize the result of God’s “good will” as accomplished in the “crushing” and “putting to grief” of Christ as our “guilt offering” (hardly a picture of immediate material prosperity or ease). — Wechsler, page 17

This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success (Joshua 1:8).

the ungodly are not so (v.4) = lit. “Not so the ungodly, not so”

the judgment (v.5) — the Great White Throne (Matthew 12:41-42; Luke 10:14; 11:31-32; Revelation 20:11-15).

knows (v.6) = thorough, intimate knowledge — God does not know of, but has thorough, experiential knowledge.

The overarching purpose of the book [of Psalms] is indicated by the first two psalms, which were intended to be read together as an introduction to the entire book of Psalms, and which, like any proper introduction, informs the reader of the overall purpose, or “direction,” of the work that follows. These two psalms, one will observe, are framed by the same word — a favored literary technique in the Hebrew Bible known as “inclusio” (or “bookending”), whereby the identical term or expression is intended to highlight the main theme of the “framed” unit — in this case, “blessed” (lit., “O, the blessedness of”; health (not necessarily happiness), equivalent to the blessedness indicated by Jesus in the Beatitudes (Matthew 5:3-11). — Wechsler, pages 7-8

Old Testament Jews referred to the collection of Psalms as “The Book of Praises.” It was called Psalms in the Septuagint — from a Greek word for “songs sung to the accompaniment of stringed instruments.”

Titles and Technical Terms —All but 34 of the psalms have titles or superscriptions which normally comprise the first verse of the Hebrew text. They are editorial titles, added after the psalms were written, but are historically accurate. The two most frequently used technical terms are: (1) Selah (occurring 71 times in the Psalms and three times in Habakkuk), which is probably a musical notation signaling an interlude of change of musical accompaniment; and (2) To the chief Musician (choir director), which is attached to 55 psalms (and Habakkuk 3:19), suggesting that a collection of psalms existed for the choir director, possibly for use on special occasions. — Ryrie, page 810

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The heading or superscription may contain any or all of the following categories of information: identification with a person, association with a historical event, musical and liturgical details, and the type or genre of the psalm. — Barker, page 790

__________

Most of the psalms were written during the times of David and Solomon — the 10th century B.C.

• David’s name is listed at the beginning of 73 of them.

• Solomon wrote two.

• The Sons of Korah wrote 12. (See Numbers 16 and Numbers 26:9-11.)

• Asaph wrote 12. (See Ezra 2:41.)

• Heman wrote 1. (See 1 Kings 4:32.)

• Ethan wrote 1. (See 1 Chronicles 15:19.)

• Moses wrote 1.

Of the remaining psalms for which no headings are supplied, three may be definitively ascribed to David in view of New Testament testimony — to wit: Psalms 1 and 2, since the latter is ascribed to David in Acts 4:25 and both psalms were clearly intended as a single unit; and Psalm 95, which is ascribed to David in Hebrews 4:7. Three more (Psalms 96, 105 and 106) are likely to have been written by David on the testimony of 1 Chronicles 16:7-36, which ascribes to David (“David gave …”) a psalm of thanksgiving selectively derived from those three (i.e., all of Psalm 96, 105:1-15, and 106:1, 47-48). Considering, moreover, the definitive and probably Davidic attribution of these six, it is certainly not unreasonable to suppose that several, if not most, of the remaining 43 anonymous psalms were likewise written by David — the headings have been omitted, perhaps, since those psalms were intended to be sung “as a piece” (i.e., as part of a medley) with the previous one (s). — Wechsler, pages 6-7

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Psalms is subdivided into five distinct “books.” Though the individual psalms were written by different people at different times, they were, through divine guidance, eventually compiled and organized around this five-book framework in a manner clearly intended to parallel the identical five-book subdivision of the Torah. That this is so is affirmed not only by early Jewish tradition, but also by the thematic parallels in the content of the corresponding books of the Torah and Psalms …

• Genesis: God’s sovereign creation of man and election of Israel

• Book One (Psalms 1-41): expressions of worship focusing on God’s sovereign election.

• Exodus: God’s protection of His nascent national son, Israel, and His provision of the fundamental/general laws intended for their material and spiritual nurture.

• Book Two (Psalms 42-72): expressions of worship focusing on God’s protective nurture.

• Leviticus: God’s granting of specific laws intended to instruct the people in the importance and obligation of holiness.

• Book Three (Psalms 73-89): expressions of worship (of which all but Psalm 86 are attributed to Levites) focusing on God’s instruction in holiness.

• Numbers: God’s paternal chastisement of His national son Israel over the course of their 40-year sojourn in the desert.

• Book Four (Psalms 90-106): expressions of worship focusing on God’s paternal chastisement.

• Deuteronomy: God’s prologue to the fulfillment of His promise concerning the Land of Israel, and His final preparation of the people to enter in faith.

• Book Five (Psalms 107-150): expressions of worship looking ahead to the ultimate fulfillment of God’s promises.

In addition to each of the five books of Psalms being explicitly indicated in the Hebrew text by the headings “Book One,” “Book Two,” etc. (the Hebrew Bible always spells numbers out), the ending of each book is indicated by a clear doxology, the first four of which are variations on the formula “Blessed be … the Lord/His name … forever/to everlasting” (Psalms 41:13; 72:19; 89:53; 106:48), and the last of which is, appropriately, expressed by the all-encompassing exhortation, “Let everything that has breath praise the Lord!” (Psalm 150:6). The individual unity of each of the five books is also underscored (often in quite subtle and sophisticated ways) by the use of similar literary forms and language. — Wechsler, pages 2-3.

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In addition to the technique of “inclusio” (or “bookending”  — a literary technique in the Hebrew Bible whereby the identical term of expression [at the beginning and end of a passage] is intended to highlight the main theme of the “framed” unit), another important feature of the Psalms — and a ubiquitous feature of all biblical Hebrew poetry — is parallelism. Generally speaking, parallelism is of three types: synonymous parallelism, in which consecutive lines (each of which is usually a half-verse) present the same or similar idea in different words, as in Psalm 113:7.

He raises the poor from the dust,
and He lifts the needy from the ash heap.

Another type is antithetical parallelism, in which consecutive lines present contrasting or opposite ideas, usually revolving around a shared point of contact, as in Psalm 145:20, where the shared/identical point of contact is the notion of God’s recompense.

The LORD keeps all who love Him,
but all the wicked He will destroy.

The third type is synthetic parallelism, in which consecutive lines present different, yet complementary ideas, which together provide a fuller and more specific idea than either line alone, as in Psalm 18:34.

He trains my hands for battle,
so that my arms can bend a bow of bronze.

More than representing a central structural feature of biblical poetry, parallelism can also play a significant role in interpretation, for in those instances where the meaning of one line is unclear, the meaning of the parallel line(s) will often serve to elucidate the other. Even where the meaning of both lines is fairly clear, a juxtaposition of the parallel ideas will often bring the collective point of both lines into even greater focus. — Wechsler, pages 9-10.

The resources I’m using for this study are as follows:

Zondervan NIV Bible Commentary, by Kenneth L. Barker and John R. Kohlenberger III — Zondervan Publishing House, 1994

The New Bible Commentary, by D. Guthrie and J.A. Motyer — William B. Eerdmans Publishing Company, 1970

The Psalms Outlined, by Arthur Emerson Harris — The Judson Press, 1925

F.B. Meyer on the Psalms, by F.B. Meyer — Zondervan Publishing House

Notes on the Psalms, by G. Campbell Morgan — Fleming H. Revell Company, 1947

Christ in the Psalms, by William L. Pettingill — Fundamental Truth Publishers, 1937

Exploring the Messianic Psalms, by O.E. Phillips — Hebrew Christian Fellowship, Inc. 1967

The Ryrie Study Bible (NKJV), by Charles Caldwell Ryrie — Moody Press, 1985

Commentary on Psalms, by M.G. Wechsler — a study guide prepared by the author (a professor of Bible at Moody Bible Institute) for use by his students.

Complete Bible Commentary, by George Williams

When I quote from one of these books, I will use the author’s name and the page number(s).