Blessed is the man that walketh not in the counsel of the wicked,
Nor standeth in the way of sinners,
Nor sitteth in the seat of scorners:
But his delight is in the law of the Lord;
And on His law doth he meditate day and night.
And he shall be like a tree planted by the streams of water,
That bringeth forth its fruit in its season,
Whose leaf also doth not wither;
And whatsoever he doeth shall prosper.
The wicked are not so,
But are like the chaff which the wind driveth away.
Therefore the wicked shall not stand in the judgment,
Nor sinners in the congregation of the righteous.
For the Lord knoweth the way of the righteous;
But the way of the wicked shall perish.
Hallelujah.
Praise God in His sanctuary:
Praise Him in the firmament of His power.
Praise Him for His mighty acts:
Praise Him according to His abundant greatness.
Praise Him with the sound of the trumpet:
Praise Him with psaltery and harp.
Praise Him with timbrel and dance:
Praise Him with stringed instruments and pipe.
Praise Him with loud cymbals:
Praise Him with high sounding cymbals.
Let everything that hath breath praise the Lord.
Hallelujah.
The title of this book of Psalms in Hebrew is Tehillim, which means praises. It comes from a root that has the meaning of “to shine” or “to make bright.” Therefore, when it is applied to God, it means the manifestation, the shining forth, the display of the majesty, glory, and goodness of God.
In the Greek translation, the title is Psalms, or Psalter. It comes from the root psallo, which means to play an instrument. So it is very fitting to see that these psalms are praises accompanied with instrumental music.
This collection of songs begins with the time of David and Solomon. It goes through the time of King Hezekiah and Josiah, and ends in the time of Ezra and Nehemiah. So you can see that this whole collection actually spans about six hundred years.
The book is divided into five books, corresponding to the five books of Moses. In the Pentateuch, we have the law; and here in the Book of Psalms, we have the response to that law of God.
It is a collection of 150 psalms. Of these 150 psalms, the titles attribute one hundred to authors: seventy-three to David, ten to the sons of Korah, twelve to the school of Asaph, two to Solomon, one to Ethan, one to Heman, and one to Moses. Fifty are anonymous.
But if we examine more closely, we find that the number of anonymous songs is greatly reduced. For instance, in Acts 4:25, the Holy Spirit attributes Psalm 2 to David, and most likely Psalm 1 was written by David too.
Then you find a number of psalms that are closely coupled together. For instance, Psalm 9 and Psalm 10 are one psalm. Psalm 42 and Psalm 43 are evidently joined together. Psalm 90 and Psalm 91 must have been written by the same author, Moses. So you can see that the number of anonymous songs is greatly reduced.
This collection of 150 songs stands in the middle of the Bible. Of all the direct quotations from the Old Testament found in the New Testament, there are altogether 283, and 116 are from the Book of Psalms.
The first book corresponds to Genesis. In Genesis, we find the will of God; and here, the first book of Psalms, from Psalm 1 to Psalm 41, sings of the will of God. It is Davidic—that is, it is mostly of David.
The second book of Psalms, from Psalm 42 to Psalm 72, corresponds to the Book of Exodus. It tells us of the work of God and sings of God’s redemption. It is Korahite in character.
The third book is Psalm 73 to Psalm 89. It corresponds to the Book of Leviticus, which speaks of the way of God. Here you find that it centers upon the sanctuary, the house, the temple. It is associated with the school of Asaph.
The fourth book of Psalms is from Psalm 90 to Psalm 106. It corresponds to the Book of Numbers, which tells us of the walk of God—the wilderness journey. It is anonymous.
The fifth book of Psalms, Psalm 107 to Psalm 150, corresponds to Deuteronomy: the law of God, the Word of God. It is anonymous.
We find these psalms most valuable because they are the inspired responses of God’s people to the revelation and dealings of God.
In these songs, you find that they call upon God in prayer, petition, and praises. They commune with God in deep humility and love. They celebrate the works of God in nature and in history. They recognize—or come to see—the solution to perplexing problems in relation to the moral government of God.
They are the heartbeats of the saints in response to the heartbeat of God. And oftentimes, we find in the heartbeat of the saints the heartbeat of our Lord Jesus.
Man’s heart is like a harp upon which the divine hand produces the noblest music. John Calvin says, “This Book of Psalms is an anatomy of all the parts of the soul, for no one can find any feeling in himself without finding a reflection, as in a mirror, in these psalms.” That is the reason why psalms are so loved and so read.
The values of these psalms are great. First of all, we know that these songs are the Word of God. Even though they are written in poems, you find that their value is just as great as the other parts of the Bible.
The Word of God teaches, corrects, convicts, and instructs the man of God, that he may be made perfect, fully equipped for every good work that God has called him to do.
These songs have great devotional value. They actually are the devotional book of the ancient people of Israel.
There you find the saints of old, as they go through all the various aspects of life and all kinds of situations. They find in God their foundation and their resources, and there they pour forth to God their deep love and great faith in Him.
That is the reason why, when we read these songs, we can identify ourselves with the psalmist; and in reading them, we are drawn closer to God.
It has not only devotional value, but it also has moral value. These morals are not taught merely in law, but they are taught in practical daily living.
We know that God set in this universe not only physical laws to govern the universe; He also set in His universe moral laws. And these moral laws never change.
They may come to us in the form of law, like the Ten Commandments, or they may come to us in songs. Very often, you find that we learn more through songs than through statements.
But we have to remember one thing: those people who wrote these songs were mostly people under the dispensation of law. That is the reason why sometimes you find expressions there that seem to be offensive to our ears, because we live in the dispensation of grace.
Nevertheless, if we can look at these as the outworking of God’s moral government in the universe, then I think we will not be offended. On the contrary, we will learn some very precious lessons on discipline.
These songs have not only moral value; they have prophetic value. David and these singers were seers and prophets as well as singers. Oftentimes, where they sing, they prophesy.
There are a number of Messianic psalms that are very evident in this collection of songs. But even outside of these definite Messianic songs, we find that there are many prophecies involved there.
Furthermore, these songs have historical value. In the historical books of the Bible, we do have these events recorded; but only in the songs do we find the inner history of these historical records.
For instance, in the books of Samuel, you see what David went through. But in the psalms, they tell you his inward feelings as he went through all these different circumstances. So it gives us a fuller picture of the history of the children of God and of the saints of old.
These are the values you find in the psalms. Of all the books of the Bible, probably Psalms is the most read. Their values are beyond description.
Of course, this collection of 150 psalms is not all the spiritual songs or songs of praise that we find in the Bible.
For instance, in Exodus 15, you find Moses’ song of victory. In Deuteronomy 32, you have the swan song of Moses. In Judges 5, there is the song of Deborah and Barak. In 1 Samuel 2, there is the song of Hannah. In 2 Samuel 1, there is the song of David over the death of Jonathan and Saul.
You have the song of Hezekiah in Isaiah 38. You have the Lamentations of Jeremiah. You have poems in Job. You have the Song of Songs. You have Solomon, who wrote one thousand and five songs.
So you find that, aside from this collection of 150 psalms, there are many other songs and poems in the Bible. But these 150 are collected with a very definite purpose. They are not arranged chronologically, but they are arranged according to a plan.
As we have mentioned, these five books of Psalms correspond to the five books of Moses. They are divided very clearly by the doxology at the end of each book. So it shows that they are praises unto God.
We are not able to go through the 150 psalms this morning, and we have a baptism, so I have to limit myself. But as you read these songs, you find there is a key there.
It seems to me that the first psalm of each book is the key to all the following psalms in that book. Of course, each book ends with a doxology, a praise. So we are trying to go through the first psalm of each book, to get a feel of the 150 psalms.
Sometimes you find that you have to read one or two psalms, not just the first one, because the second one is very closely related to the first one.
The first book of Psalms is Psalm 1 to Psalm 41. They are Davidic. Even though there are four songs there without the name of the author, if we read very carefully, as we have already mentioned, Psalm 2 belongs to David, and most likely Psalm 1 does too.
Psalm 10 is actually a continuation of Psalm 9, and Psalm 33 definitely follows Psalm 32. So we can almost say that all these forty-one songs belong to David. They are the Genesis book.
In Genesis, we know that Genesis tells us of the will of God. Now, what is the will of God? The will of God is man. God desires to have man as His dwelling place.
That is the reason why, in the beginning, God created man according to His own image. After He created man, He put man before the tree of life, hoping that by eating of the tree of life, man would be united with God in life. Man could become the companion of God’s beloved Son, even His helpmeet.
Now this is what you find in Psalm 1. Psalm 1 begins with the man that God desires and blesses: “Blessed is the man.”
Blessed is the man that walketh not in the counsel of the wicked,
Nor standeth in the way of sinners,
Nor sitteth in the seat of scorners.
That is negative. But, “His delight is in the law of the Lord; and on His law doth he meditate day and night.” That is positive.
In other words, the man that God is after in His will is a man who does not walk in the counsel of the wicked, stand in the way of sinners, or sit in the seat of scorners, but rather meditates on the Word of God day and night.
This man is like a tree planted by the river. So here you find a tree, as you find in Genesis. But unfortunately, man disobeyed God and ate of the tree of the knowledge of good and evil, and then became wicked.
Here you find a contrast: the man that God desired and blessed, and another man—or the same man becoming another man—a wicked man that God rejects and punishes.
The first man, Adam, fell. But the second Man, Christ, comes to be the Man that God is really after. And with Christ, we find the new man, those who are joined to Christ. This new man is the will of God.
Psalm 2 is closely related to Psalm 1. Because of the wicked man, because of the sin of man, you find there is a conflict. Here you find the whole world, being under the enemy, rebelling against the Man of God, the Anointed of God.
But even though they rebel against God’s Man, God has set His Man on the throne, and God has given to Him the whole earth as His inheritance.
So, brothers and sisters, you do find that in this world there is a conflict going on. Because of the conflict, there will be sufferings. But eventually, you find that the Man of God will overcome and will inherit.
This thought runs throughout the first book of Psalms. Of course, in the first book of Psalms, the most beloved one is Psalm 23. We all love that psalm.
It ends with a doxology: “Blessed be the Lord, the God of Israel, from everlasting and to everlasting. Amen, and Amen.”
The second book, Psalm 42 to Psalm 72, corresponds to the Book of Exodus. It is Korahite in character. In other words, some of them were written by the sons of Korah, but the character and nature of that book is of the sons of Korah.
Now, if you remember Numbers 16, Korah, a son of Levi, rebelled against God with Dathan and Abiram. Because of this rebellion, Korah perished.
But if you read Numbers 26:11, you find that the children of Korah did not die. In other words, when Korah rebelled against God, his sons did not join in the rebellion.
Even though they did not join in the rebellion, they witnessed the tragedy that happened to their father. Because of this, there developed within the sons of Korah a very deep sense of repentance and a great longing for the living God.
They later became the singers and the doorkeepers of the temple. You find that in 1 Chronicles 6 and 1 Chronicles 9.
In these songs, you have deep emotional feelings and sentiment expressed. Psalm 42 begins:
As the hart panteth after the water brooks,
So panteth my soul after Thee, O God.
Here is a man who finds himself far removed from the outward ordinances and worship of God. He cries out. He longs for God’s house. It is the cry of a man in depression, crying out for a renewal of the presence of God through doubts and fears.
Finally, he is able to stand his ground by faith. In Psalm 43, he asks God to send out His light and truth to lead him to the altar, that he may offer praises to God.
Of course, in this book of Psalms we have Psalm 51, David’s psalm of repentance. But we also have Psalm 72, a psalm of victory. It ends with a doxology.
Blessed be the Lord God, the God of Israel,
Who only doeth wondrous things:
And blessed be His glorious name for ever;
And let the whole earth be filled with His glory.
Amen, and Amen.
In other words, you find that it is the Exodus book, so here it sings of all the wondrous works of God. It looks forward to the day when the whole earth shall be filled with His glory. How fitting a doxology that is.
The third book is from Psalm 73 to Psalm 89. This is the Leviticus book, associated with the school of Asaph. Asaph was not only a singer; he was also a seer, a prophet.
In this section, in this book, the sanctuary—the house of God—is at the forefront. They emphasize very strongly the holiness of God: how the holiness of God deals with His own people by disciplining them, and how the holiness of God judges the world for their destruction.
Psalm 73 and Psalm 37 have the same subject. The psalmist wrestles over this matter of the moral government of God, because to him, the moral government of God seems to be in conflict with his observation.
He observes that the wicked prosper while the righteous suffer. Now, if God is just, how can this happen? He struggles over this matter. He nearly slips.
This problem can never be solved intellectually. It can only be solved when you enter into the sanctuary of God.
So you find that when the psalmist was nearly slipping, the change came in verse 17: “Until I went into the sanctuary of God; then understood I their end.”
Brothers and sisters, this matter of the moral government of God—we know it is there. But from human observation, it may have the appearance that it is not there.
Never try to solve this perplexing problem with your mind. You never will. The only way you can solve this problem is to enter into the presence of God, and there you see the end.
It is true: oftentimes the righteous suffer. But the suffering of the righteous is for a purpose. God is chastening His sons, that they may be matured unto perfection.
It is true that the wicked sometimes prosper. But without God’s discipline, they are heading toward eternal destruction.
When the psalmist sees the end, there arises within him a stronger desire for God. That is the reason why you find in verse 25:
Whom have I in heaven but Thee?
And there is none upon earth that I desire besides Thee.
This book ends with Psalm 89, a psalm of Ethan. There it sings of the covenant of God and of God’s faithfulness.
Brothers and sisters, even though in outward appearance you may not be able to see the moral government of God, we know it is there because God is faithful. He is faithful to His covenant with His people.
The fourth book of Psalms is from Psalm 90 to Psalm 106. It is the Numbers book. Therefore, you find in this section many scenes from the journey of the children of Israel described there. It speaks of the walk of God.
It begins with “A Prayer of Moses, the man of God.” Evidently, Moses wrote this psalm at the end of the forty years of the journey in the wilderness. He looked back at the journey.
There you find the brevity of life and the tragedy of life because man is sinful. Moses prays that God will give wisdom, that we may know how to number our days, that we may not waste our days wandering in the wilderness.
It is a mournful psalm, but it is followed immediately by Psalm 91. Psalm 91 is a joyful song because there you find the protection of God. When plague and death surround, God protects His own.
The picture is the same: the picture of the wilderness. There you find the children of Israel, because of their rebellion against God and their unbelief, wandering for thirty-eight years.
During those wandering years, you find that they fell one after another. Thousands of people died every day. Tombs marked the whole journey—death all around.
But thank God, there were two men, Joshua and Caleb. They were kept by God because they loved God, and they were able to enter into the Promised Land.
So in Psalm 90, you find the sovereignty of God; in Psalm 91, the protection of God.
This whole book ends with Psalm 106. In Psalm 106, it sings of the lovingkindness of God. If it were not for the lovingkindness of God, we would all be consumed.
But thank God, He is love; there is mercy. It is only in His lovingkindness that we are able to enter into our eternal inheritance.
Finally, the fifth book: the Deuteronomy book, the Word of God. It begins with Psalm 107.
The psalmist reviews the lovingkindness of God: how God led His people through the wilderness into the city of habitation; how God set the prisoners free; how God sent His Word and healed the sick and delivered them; and how God delivered people who were at sea.
In other words, you find that the psalmist reveals all the acts of the lovingkindness of God. Because of this, he calls us to sing praises unto God.
The most notable psalm in this section is, of course, Psalm 119. Psalm 119 sings of the Word of God. How precious is the Word of God, and how he who loves God loves God’s Word.
This is an alphabetical acrostic psalm. It goes through the letters of the Hebrew alphabet, and each section begins with one letter, with verses beginning with the same letter.
C. H. Spurgeon called this psalm “the little Bible”—Scripture condensed, the Word written again in action and emotion.
You know, the saints of old loved Psalm 119. I think we can all recite Psalm 23, but I wonder who can recite Psalm 119 by memory.
In the old days, it was told that William Wilberforce, a great saint and politician in England, after a heated debate in Parliament, went to the park to relax by reciting Psalm 119. Beautiful psalm.
This book ends with a doxology—not just one verse, but a whole psalm. Psalm 150 is not only the right conclusion for this fifth book, but it is the right conclusion for the whole collection of 150 psalms.
Hallelujah.
Praise God in His sanctuary:
Praise Him in the firmament of His power.
Where do you praise Him? You praise Him in the sanctuary. You praise Him in the firmament of His power.
Praise Him for His mighty acts:
Praise Him according to His abundant greatness.
What do you praise Him for? Praise Him for His mighty acts. Praise Him according to the abundance of His greatness.
Praise Him with the sound of the trumpet:
Praise Him with psaltery and harp.
Praise Him with timbrel and dance:
Praise Him with stringed instruments and pipe.
Praise Him with loud cymbals:
Praise Him with high sounding cymbals.
How do you praise Him? You praise Him with everything that you have.
Finally, let everything that has breath praise the Lord. Hallelujah. Who will be praising Him? Let everything that has breath praise the Lord. Hallelujah.
This is the Book of Psalms. Shall we pray?
Dear Holy Father, we do thank Thee for giving us this Book of Psalms to help us to praise Thee, to worship Thee, and to adore Thee.
We do pray that Thou wilt create within us that worshiping spirit. Thou wilt create within us that heart of praise, that we may truly praise Thee seven days a week, seven times a day, as we pray to Thee three times a day.
Because Thou art our God, the only God—the God who loves us, who sent His beloved Son to die for us—we worship Thee in the name of our Lord Jesus. Amen.