Psalms in Biblical History

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Schaff's Bible Dictionary

Definitions in Biblical History
A B C D E F G H I J K L M N O P Q R S T U V W X Y Z

What are the Psalms?
        THE BOOK OF PSALMS
        A psalm, from a Greek word signifying "to strike the lyre," "to play," "to sing," is a lyric poem of religious character and aim - a song in praise of God. The collection, or rather series of collections, of Hebrew Psalms is called in the Hebrew Bible "Praises," or "Book of Praises," praise of God being the predominant character even of the Psalms of repentance and sorrow; in the Septuagint, "Psalms" or "Psalter," a stringed instrument on which the accompaniment was played; and in the N.T., "Psalms" or "The Book of Psalms." In our canon it occupies the principal place among the poetical books, preceded by Job and followed by the Solomonic writings. This collection of one hundred and fifty Psalms forms the first hymn-book for public worship, and is even to this day in more general use among all churches as a manual of private devotion and public worship than any Christian hymn-book. This fact is the best vindication of the Psalms against fault-finding writers.


        Division of the Psalms. - In the Hebrew Bible the Psalms are divided into five distinct collections or books. The close of each is indicated by a doxology and a double 'Amen," which were added, not by the authors, but by the collectors for liturgical purposes. Book I. contains forty-one Psalms, of which thirty-seven are of David and four anonymous - viz., 1, 2, 10, and 33. Book II. contains thirty-one Psalms - from 42 to 72 - by different authors: seven by the sons of Korah, one by Asaph, nineteen by David, three anonymous, and one by Solomon or for Solomon, after which the note is appended, "The prayers of David, the son of Jesse, are ended." Ps, 72:20. Book III. contains seventeen Psalms - from 73 to 89: eleven by Asaph, four by the sons of Korah, one by David (86), and one by Ethan the Ezrahite (89). Book IV. contains seventeen Psalms - from 90 to 106: one by Moses (90), two by David (101 and 103), the rest anonymous. Book V. contains forty-four Psalms - from 107 to 150: fifteen of David, one of Solomon, and the rest anonymous, including the fifteen Songs of Degrees, or pilgrim songs (120-134), and closing with the Hallelujah Psalms (146-150).


        This division is traced back to the time of Nehemiah, as in 1 Chr 16:35-36 there is a free quotation from the concluding doxology of the fourth book. Ps 106:47-48. It is marked in the Septuagint, and mentioned but rejected by some of the Fathers, as opposed to the authority of the apostle, who speaks of the "Book of Psalms." Acts 1:20. The principle has been variously stated as an analogy to the five Books of Moses, as a chronological order, as an arrangement by authors, by contents, for liturgical purposes, etc. It seems, however, that the grouping of the Psalms was not controlled by any one principle exclusively, though, on the other hand, the division shows too much method to be considered arbitrary or accidental. The collectors probably so arranged the Psalms as to combine historical, dogmatic, and liturgical order with convenience for public use - much in the same manner as many Christian hymn-books combine the order of subjects with that of the festivals of the church-year, sacrificing merely logical consistency to practical convenience. Minor collections were made at different times - such as the Korahite selection, the "Pilgrim Songs," Songs of Degrees, the Hallelujah Psalms - and were afterward incorporated in the larger divisions. A few Psalms are repeated with some variations in different books - viz.. 14 and 53; the latter part of 40 and 70; 57, 60, and 108- which proves that the five books were originally separate collections. The time of the final completion of the collection cannot be positively fixed; the last two collections must have been made after the Captivity, as is shown by the style and subject of some of the Psalms included in them. The whole collection was probably completed at the time of Ezra. At all events, the present Psalter is a gradual work, and reflects the piety of several generations - from the golden age of the theocracy to the return from exile.


        The Inscriptions. - All the Psalms, with the exception of thirty-four, which in the Talmud are called "Orphan Psalms," have titles or superscriptions which in the Hebrew text are numbered as verse 1, while in the English Version they are more properly separated from the text and printed in small type as headings. Some also regard the phrase "Hallelujah, Praise ye the Lord!" at the beginning of several Psalms as a title, and thus reduce the number of Psalms without titles to twenty-four. The origin of these titles is unknown. They were probably added by the collectors of the several books, and resemble in this respect the headings of the Gospels and the subscriptions at the close of the Epistles in the N.T. They are, however, of great antiquity, and often of much value for the interpretation. They are found in all the Hebrew manuscripts, and embody the popular traditions concerning the authorship, historical occasion, musical character, etc., prior to the Greek translation. In some instances their meaning has been lost, and the Septuagint does not even attempt a translation; but, so far as we are able to interpret them, they give us valuable information about the authors - David, Asaph, the sons of Korah, etc.; the particular kind of poem; the musical and liturgical character the particular instrument used for accompaniment; the historical and personal occasion, etc. Notices of the last kind, however, occur only in the Psalms of David, and refer mostly to events in his life. Many of them are copied, word for word, from the historical books. Comp. Ps 52 with 1 Sam 22:9: Ps 54 with 1 Sam 23:19; Ps 56 with 1 Sam 21:11-15. Much dispute has been occasioned by the term "Selah," which is not found in the inscriptions, but in the body of the Psalms; but most probably it gives simply a musical direction.


        Character of the Psalms. - It is a remarkable fact that the Psalms, written by pious Jews centuries before Christ, have been used in the Christian Church down to this day for the highest purposes of devotion, and that they answer this object now as well as ever, among Greeks, Latins, and Protestants of all names. Some denominations in Scotland and the United States to this day use them almost exclusively in public worship. We can ask for no stronger proof of the inspiration of the Psalms. They spring from the deep fountains of the human heart in its intercourse with God. They express the general religious feelings of thanks and praise, of repentance, grief, despondency, hope, and joy; and they do this in such a manner as to find an echo in every pious soul in every age and in every clime. It is true we cannot always feel the full force of every Psalm, and often we would like to know more of the particular situation out of which it has grown, in order that we may understand all its details. The Psalms are poems, and, like other poems, they require a corresponding state of feeling in order to open up their whole inner meaning. Some Psalms can only be appreciated in seasons of peculiar trial and distress; others only in times of persecution from without: still others only on occasions of festive joy and exaltation. But the more varied our religious experience is, the more we wonder at the fertility and applicability of the Psalms to all conditions of life. Hence no books of the Bible, except the Gospels, have taken such a hold upon the heart of Christendom as have the Psalms. For centuries they were the only hymn-book and prayer-book of the Jewish and Christian Churches. They have suggested many of the noblest Christian hymns. They are to this day indispensable feeders of public and private devotion in all parts of the world, and will continue to be to the end of time. There is something exceedingly elevating and comforting in the idea that our religious feelings have moved the saints of God in all ages - that Moses and David and Asaph gave utterance to our own spiritual experiences.


        Authors of the Psalms. - The composition of the Psalms embraces a period of nearly a thousand years, from Moses to the return from the Captivity or the time of Ezra, but most of them belong to the reigns of David and Solomon. About two-thirds of them are ascribed in the titles to specific authors, as follows:(1) To David, eighty - viz., 1-41 (including 1 and 2, which are anonymous) 51-71, 101-103, 108-110, 122, 124, 131-133, 138-145. He is the largest contributor and the master-singer of Israel; hence the whole collection is frequently called "The Psalms of David." The general characteristics of these eighty Psalms are simplicity, freshness, vigor, and a rare combination of childlike tenderness with heroic faith; and, viewed as a whole, they present a picture of a man severely struggling, through internal and external obstacles, toward the city of God. (2) To Asaph, twelve Psalms - 73-83 and 50. Asaph, of the tribe of Levi, was one of David's musicians and leader of the choir, 1 Chr 15:17, 1 Chr 15:19; 2 Chr 29:30, and his Psalms have a more didactic character. (3) To the sons of Korah, a family of poetical priests of the age of David, 1 Chr 6:16; 1 Chr 9:19; 1 Chr 26:1-2; 2 Chr 20:19 fourteen Psalms, corresponding to the fourteen classes of singers of that family - viz., 42-49, 84, 85, 87, 88. Seven of them belong to the age of David and Solomon. But, properly speaking, only eleven Psalms belong to the sons of Korah. Psalms 42 and 43 are reckoned as one, and 88 and 89 bear also the names of Heman and Ethan. These Psalms are generally distinguished by poetic vivacity and bold flight of imagination. (4) To Solomon, two: 72 and 127. (5) To Moses one: 90.


        Classification of the Psalms according to their Contents.

        I. Psalms of Adoration and Praise: Ps. 8, 19, 24, 33, 34, 36, 96, 100, 103, 107, 121, and the Hallelujah Psalms, 146-150.

        II. Psalms of Thanksgiving for mercies: To individuals, Ps. 9, 18, 22, 30. To the people of Israel, Ps. 46, 48, 65, 98.

        III. Penitential Psalms: Ps. 6, 25, 32, 38, 51, 102, 130, 143.

        IV. Pilgrim Psalms for festive journeys to Jerusalem ("Songs of Degrees" - i.e., steps, ascension): Ps. 120-134.

        V. Historical Psalms, recording God's merciful and righteous dealing with his people in time past: Ps. 78, 105. 106.

        VI. Prophetic and Messianic Psalms, based upon the promise to David and his house (2 Sam 7:12-16): Ps. 2, 8. 16, 22, 40, 45, 68, 69, 72, 97, 110, 118.

        VII. Didactic Psalms: (a) On the character and fate of the righteous and the wicked: Ps. 1, 5, 7, 9-12, 14, 15, 17, 24, 25.
        (b) On the excellency of God's law: Ps. 19, 119.
        (c) On the vanity of human life: Ps. 39, 49, 90.
        (d) On the duty of rulers: Ps. 82, 101.

        VIII. Imprecatory Psalms, mostly by David: Ps. 35, 52, 58, 59, 69, 109, 137.

Bibliography Information
Schaff, Philip, Dr. "Biblical Definition for 'psalms' in Schaffs Bible Dictionary".
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