June 28, 2025
God heals the brokenhearted.
Psalm 144-150
Jesse Collins
Big Book Idea
Worship is our response to God for who He is and what He has done!
Key Verse | Psalm 147:3
He heals the brokenhearted and binds up their wounds.
Psalm 144-150
Chapter 144
My Rock and My Fortress
Of David.
1
Blessed be the LORD, my rock,
who trains my hands for war,
and my fingers for battle;
2
he is my steadfast love and my fortress,
my stronghold and my deliverer,
my shield and he in whom I take refuge,
who subdues peoples
1
144:2
Many Hebrew manuscripts, Dead Sea Scroll, Jerome, Syriac, Aquila; most Hebrew manuscripts subdues my people
under me.
3
O LORD, what is man that you regard him,
or the son of man that you think of him?
4
Man is like a breath;
his days are like a passing shadow.
5
Bow your heavens, O LORD, and come down!
Touch the mountains so that they smoke!
6
Flash forth the lightning and scatter them;
send out your arrows and rout them!
7
Stretch out your hand from on high;
rescue me and deliver me from the many waters,
from the hand of foreigners,
8
whose mouths speak lies
and whose right hand is a right hand of falsehood.
9
I will sing a new song to you, O God;
upon a ten-stringed harp I will play to you,
10
who gives victory to kings,
who rescues David his servant from the cruel sword.
11
Rescue me and deliver me
from the hand of foreigners,
whose mouths speak lies
and whose right hand is a right hand of falsehood.
12
May our sons in their youth
be like plants full grown,
our daughters like corner pillars
cut for the structure of a palace;
13
may our granaries be full,
providing all kinds of produce;
may our sheep bring forth thousands
and ten thousands in our fields;
14
may our cattle be heavy with young,
suffering no mishap or failure in bearing;
2
144:14
Hebrew with no breaking in or going out
may there be no cry of distress in our streets!
15
Blessed are the people to whom such blessings fall!
Blessed are the people whose God is the LORD!
Chapter 145
Great Is the LORD
3 145:1 This psalm is an acrostic poem, each verse beginning with the successive letters of the Hebrew alphabet A Song of Praise. Of David.
1
I will extol you, my God and King,
and bless your name forever and ever.
2
Every day I will bless you
and praise your name forever and ever.
3
Great is the LORD, and greatly to be praised,
and his greatness is unsearchable.
4
One generation shall commend your works to another,
and shall declare your mighty acts.
5
On the glorious splendor of your majesty,
and on your wondrous works, I will meditate.
6
They shall speak of the might of your awesome deeds,
and I will declare your greatness.
7
They shall pour forth the fame of your abundant goodness
and shall sing aloud of your righteousness.
8
The LORD is gracious and merciful,
slow to anger and abounding in steadfast love.
9
The LORD is good to all,
and his mercy is over all that he has made.
10
All your works shall give thanks to you, O LORD,
and all your saints shall bless you!
11
They shall speak of the glory of your kingdom
and tell of your power,
12
to make known to the children of man your
4
145:12
Hebrew his; also next line
mighty deeds,
and the glorious splendor of your kingdom.
13
Your kingdom is an everlasting kingdom,
and your dominion endures throughout all generations.
[The LORD is faithful in all his words
and kind in all his works.]
5
145:13
These two lines are supplied by one Hebrew manuscript, Septuagint, Syriac (compare Dead Sea Scroll)
14
The LORD upholds all who are falling
and raises up all who are bowed down.
15
The eyes of all look to you,
and you give them their food in due season.
16
You open your hand;
you satisfy the desire of every living thing.
17
The LORD is righteous in all his ways
and kind in all his works.
18
The LORD is near to all who call on him,
to all who call on him in truth.
19
He fulfills the desire of those who fear him;
he also hears their cry and saves them.
20
The LORD preserves all who love him,
but all the wicked he will destroy.
21
My mouth will speak the praise of the LORD,
and let all flesh bless his holy name forever and ever.
Chapter 146
Put Not Your Trust in Princes
1
Praise the LORD!
Praise the LORD, O my soul!
2
I will praise the LORD as long as I live;
I will sing praises to my God while I have my being.
3
Put not your trust in princes,
in a son of man, in whom there is no salvation.
4
When his breath departs, he returns to the earth;
on that very day his plans perish.
5
Blessed is he whose help is the God of Jacob,
whose hope is in the LORD his God,
6
who made heaven and earth,
the sea, and all that is in them,
who keeps faith forever;
7
who executes justice for the oppressed,
who gives food to the hungry.
The LORD sets the prisoners free;
8
the LORD opens the eyes of the blind.
The LORD lifts up those who are bowed down;
the LORD loves the righteous.
9
The LORD watches over the sojourners;
he upholds the widow and the fatherless,
but the way of the wicked he brings to ruin.
10
The LORD will reign forever,
your God, O Zion, to all generations.
Praise the LORD!
Chapter 147
He Heals the Brokenhearted
1
Praise the LORD!
For it is good to sing praises to our God;
for it is pleasant,
6
147:1
Or for he is beautiful
and a song of praise is fitting.
2
The LORD builds up Jerusalem;
he gathers the outcasts of Israel.
3
He heals the brokenhearted
and binds up their wounds.
4
He determines the number of the stars;
he gives to all of them their names.
5
Great is our Lord, and abundant in power;
his understanding is beyond measure.
6
The LORD lifts up the humble;
7
147:6
Or afflicted
he casts the wicked to the ground.
7
Sing to the LORD with thanksgiving;
make melody to our God on the lyre!
8
He covers the heavens with clouds;
he prepares rain for the earth;
he makes grass grow on the hills.
9
He gives to the beasts their food,
and to the young ravens that cry.
10
His delight is not in the strength of the horse,
nor his pleasure in the legs of a man,
11
but the LORD takes pleasure in those who fear him,
in those who hope in his steadfast love.
12
Praise the LORD, O Jerusalem!
Praise your God, O Zion!
13
For he strengthens the bars of your gates;
he blesses your children within you.
14
He makes peace in your borders;
he fills you with the finest of the wheat.
15
He sends out his command to the earth;
his word runs swiftly.
16
He gives snow like wool;
he scatters frost like ashes.
17
He hurls down his crystals of ice like crumbs;
who can stand before his cold?
18
He sends out his word, and melts them;
he makes his wind blow and the waters flow.
19
He declares his word to Jacob,
his statutes and rules
8
147:19
Or and just decrees
to Israel.
20
He has not dealt thus with any other nation;
they do not know his rules.
9
147:20
Or his just decrees
Praise the LORD!
Chapter 148
Praise the Name of the LORD
1
Praise the LORD!
Praise the LORD from the heavens;
praise him in the heights!
2
Praise him, all his angels;
praise him, all his hosts!
3
Praise him, sun and moon,
praise him, all you shining stars!
4
Praise him, you highest heavens,
and you waters above the heavens!
5
Let them praise the name of the LORD!
For he commanded and they were created.
6
And he established them forever and ever;
he gave a decree, and it shall not pass away.
10
148:6
Or it shall not be transgressed
7
Praise the LORD from the earth,
you great sea creatures and all deeps,
8
fire and hail, snow and mist,
stormy wind fulfilling his word!
9
Mountains and all hills,
fruit trees and all cedars!
10
Beasts and all livestock,
creeping things and flying birds!
11
Kings of the earth and all peoples,
princes and all rulers of the earth!
12
Young men and maidens together,
old men and children!
13
Let them praise the name of the LORD,
for his name alone is exalted;
his majesty is above earth and heaven.
14
He has raised up a horn for his people,
praise for all his saints,
for the people of Israel who are near to him.
Praise the LORD!
Chapter 149
Sing to the LORD a New Song
1
Praise the LORD!
Sing to the LORD a new song,
his praise in the assembly of the godly!
2
Let Israel be glad in his Maker;
let the children of Zion rejoice in their King!
3
Let them praise his name with dancing,
making melody to him with tambourine and lyre!
4
For the LORD takes pleasure in his people;
he adorns the humble with salvation.
5
Let the godly exult in glory;
let them sing for joy on their beds.
6
Let the high praises of God be in their throats
and two-edged swords in their hands,
7
to execute vengeance on the nations
and punishments on the peoples,
8
to bind their kings with chains
and their nobles with fetters of iron,
9
to execute on them the judgment written!
This is honor for all his godly ones.
Praise the LORD!
Chapter 150
Let Everything Praise the LORD
1
Praise the LORD!
Praise God in his sanctuary;
praise him in his mighty heavens!
11
150:1
Hebrew expanse (compare Genesis 1:68)
2
Praise him for his mighty deeds;
praise him according to his excellent greatness!
3
Praise him with trumpet sound;
praise him with lute and harp!
4
Praise him with tambourine and dance;
praise him with strings and pipe!
5
Praise him with sounding cymbals;
praise him with loud clashing cymbals!
6
Let everything that has breath praise the LORD!
Praise the LORD!
Footnotes
[1] 144:2 Many Hebrew manuscripts, Dead Sea Scroll, Jerome, Syriac, Aquila; most Hebrew manuscripts subdues my people[2] 144:14 Hebrew with no breaking in or going out
[3] 145:1 This psalm is an acrostic poem, each verse beginning with the successive letters of the Hebrew alphabet
[4] 145:12 Hebrew his; also next line
[5] 145:13 These two lines are supplied by one Hebrew manuscript, Septuagint, Syriac (compare Dead Sea Scroll)
[6] 147:1 Or for he is beautiful
[7] 147:6 Or afflicted
[8] 147:19 Or and just decrees
[9] 147:20 Or his just decrees
[10] 148:6 Or it shall not be transgressed
[11] 150:1 Hebrew expanse (compare Genesis 1:6–8)
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Who are the saints?
Who are the saints? The term “saints” is used in both the OT and NT to describe God’s people. In the OT it describes the faithful among God’s people Israel (37:28; 145:10). In the NT, the Greek word translated “saints” means “holy,” in the sense of being set apart for God. This includes all those, no matter what their background, who have put their trust in Jesus, the only one who can truly make them holy.
Fact: Two-edged swords
Two-edged swords (149:6) were made of bronze or iron and were filed on each side, so that the blade could more readily and deeply penetrate enemy armor. In the NT, the word of God is said to be “sharper than any two-edged sword” (Heb. 4:12) because of the way it exposes the deepest “thoughts and intentions” of a person’s heart.
Terms in Psalms
| Term | Explanation | Example |
|---|---|---|
| Image | A word or phrase that names a concrete action or thing; by extension, a character, setting, or event in a story is an image—a concrete embodiment of human experience or an idea. | the way (or path); the congregation (or assembly); nature (or harvest) (Psalm 1) |
| Metaphor | An implied comparison that does not use the formula like or as. | “The LORD is my shepherd” (Ps. 23:1). |
| Simile | A figure of speech in which a writer compares two things using the formula like or as. | “He is like a tree planted by streams of water” (Ps. 1:3). |
| Personification | A figure of speech in which human attributes are given to something nonhuman, such as animals, objects, or abstract qualities. | Light and truth are personified as guides in Psalm 43:3. |
| Hyperbole | A figure of speech in which a writer consciously exaggerates for the sake of effect; usually that effect is emotional, and thus, loosely put, hyperbole usually expresses emotional truth rather than literal truth. | “My tears have been my food day and night” (Ps. 42:3). |
| Apostrophe | A figure of speech in which the writer addresses someone absent as though present and capable of responding. By slight extension, an apostrophe might be an address to something nonhuman as though it were human and capable of responding, even if the speaker is in the presence of the object. | The poet in Psalm 148:3 might well be looking up at the sun, moon, or stars as he commands them to praise God. |
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 144:1–2 This psalm begins by reviewing how God has equipped the king to fight for the sake of the people. As the leader of God’s people, the singer has found the Lord to be his stronghold and deliverer, who subdues peoples under me.
Ps. 144:3–4 The king does not take God’s help for granted. He knows that if God should regard him, it is a kindness on God’s part. The king and the people he serves are like a breath; their lives quickly pass by.
Ps. 144:5–8 The psalm moves on to request: rescue me and deliver me . . . from the hand of foreigners. This suggests that the psalm is especially suited to a time when the king must lead the people in war.
Ps. 144:10 Victory can also be translated “salvation.” The requested victory furthers God’s purpose for his people.
Ps. 144:9–11 Once God has given the deliverance of vv. 5–8, the king will lead the people in public thanks.
Psalm Ps. 144. This royal psalm asks God to give victory to the reigning heir of David. The “I” in vv. 1–11 is the Davidic king. God’s promise to David’s house has tied the well-being of the whole nation to the faithfulness of the king.
Ps. 144:12–15 The closing section shows the purpose of the fight, namely, to protect God’s people so that they can flourish under God’s blessing. They recognize that such blessings are God’s generous gift.
Ps. 145:1–3 The psalm has a theme of joy and celebration. Each member of the congregation pledges himself to this (I will).
Ps. 145:3 his greatness is unsearchable. That is, the human mind cannot fully describe or comprehend it.
Ps. 145:4 This is the biblical pattern for households, and the Passover makes this a ritual.
Ps. 145:4–7 God’s great deeds have protected his people and have produced the conditions in which they can flourish in true faithfulness.
Ps. 145:8–9 These two verses fill out the idea of God’s goodness and righteousness.
Ps. 145:9 God’s grace came to Israel in a special way through the covenant, but it was never meant to be for them alone.
Fact: Who are the saints?
Who are the saints? The term “saints” is used in both the OT and NT to describe God’s people. In the OT it describes the faithful among God’s people Israel (37:28; 145:10). In the NT, the Greek word translated “saints” means “holy,” in the sense of being set apart for God. This includes all those, no matter what their background, who have put their trust in Jesus, the only one who can truly make them holy.
Ps. 145:10–13a The psalmist celebrates the wonder of being part of God’s kingdom. God’s people are to see his kingship as a gift of his goodness, not a burden.
Ps. 145:13b faithful. See Deut. 7:9; Ps. 93:5; Isa. 49:7. The second line is the same as the second line of Ps. 145:17. Kind means that the Lord shows covenant love. This supplies the “missing” acrostic segment (see note on Psalm 145).
Ps. 145:14 In view of vv. 18–20, all who are falling (and who are bowed down) would apply to the faithful (see 37:24).
Ps. 145:13b–20 Building on vv. 8–9, these verses develop the notion of God’s kindness to all his creatures (vv. 15–17). His chosen people (vv. 18–20), specifically those who call on him in truth, are treated particularly well.
Ps. 145:20 The English brings out the mirror pattern of the Hebrew: verb (preserves), then object (all who love him); object (all the wicked), then verb (he will destroy). The verbs and objects are the opposites of each other.
Psalm Ps. 145. This is the last of David’s psalms. This hymn praises the Lord for his goodness and generosity toward his creatures, especially his people. One remarkable feature is the way it uses so many different words for “praising”: “extol”; “bless”; “praise”; “commend”; “declare”; “meditate”; “speak”; “pour forth”; “sing aloud”; and “give thanks.” Further, there are repeated terms for the enduring nature of this praise: “forever and ever”; the “generations”; and “everlasting.” This psalm basically follows an acrostic pattern, but it lacks one verse (between vv. 13–14). The ESV includes the “missing” verse (v. 13b), but in square brackets due to its uncertainty.
Ps. 145:21 The psalm looks forward to praising God forever for his goodness. It closes with a wish that every creature might join in the praise.
Ps. 146:1–2 The whole congregation receives the invitation, Praise the LORD, and then each member applies it to himself (Praise the LORD, O my soul).
Ps. 146:3–4 It is useless to put one’s trust in princes, who are mortals. Governments and armies have their proper place, but their merely human power is not ultimately decisive in the world that God rules.
Ps. 146:5–9 Yahweh, the God of Jacob, is the one who made heaven and earth, the sea, and all that is in them (words from Ex. 20:11). Verses 7–9 of Psalm 146 list groups of weak people (oppressed, hungry, prisoners, the blind, bowed down, sojourners, widow, fatherless), probably God’s own faithful.
Psalm Ps. 146. Because God rules everything, his suffering people can have hope.
Ps. 146:10 Because the LORD will reign forever (Ex. 15:18; Ps. 29:10), God’s people should praise him now.
Ps. 147:1–6 It is appropriate to praise the God who rules the universe, who determines the number of the stars, and who at the same time builds up Jerusalem, gathers the outcasts of Israel, heals the brokenhearted, lifts up the humble, and casts the wicked to the ground.
Ps. 147:10 The image is most likely that of a war horse (see 20:7). Likewise, the legs of a man are swift for battle (see 18:33).
Ps. 147:7–11 The next section moves from God’s universal provision (rain, so that all animals have food) to his special care for his faithful.
Psalm Ps. 147. Here the praise is focused on gratitude for some great work of “building up Jerusalem” (or rebuilding it after the exile), and for the Creator who sustains his creation. The psalm alternates between universality (God rules over all) and particularity (he has set his own people apart and cares for them).
Ps. 147:12–20 Jerusalem, representing all of God’s people, should praise the LORD. He alone provides security and prosperity (vv. 13–14) for Jerusalem’s people. The Lord governs all the processes of nature and so is able to supply peace (that is, well being) to his people. He has also committed himself in special ways to Israel (he has not dealt thus with any other nation) with his word and his statutes and rules.
Terms in Psalms
| Term | Explanation | Example |
|---|---|---|
| Image | A word or phrase that names a concrete action or thing; by extension, a character, setting, or event in a story is an image—a concrete embodiment of human experience or an idea. | the way (or path); the congregation (or assembly); nature (or harvest) (Psalm 1) |
| Metaphor | An implied comparison that does not use the formula like or as. | “The LORD is my shepherd” (Ps. 23:1). |
| Simile | A figure of speech in which a writer compares two things using the formula like or as. | “He is like a tree planted by streams of water” (Ps. 1:3). |
| Personification | A figure of speech in which human attributes are given to something nonhuman, such as animals, objects, or abstract qualities. | Light and truth are personified as guides in Psalm 43:3. |
| Hyperbole | A figure of speech in which a writer consciously exaggerates for the sake of effect; usually that effect is emotional, and thus, loosely put, hyperbole usually expresses emotional truth rather than literal truth. | “My tears have been my food day and night” (Ps. 42:3). |
| Apostrophe | A figure of speech in which the writer addresses someone absent as though present and capable of responding. By slight extension, an apostrophe might be an address to something nonhuman as though it were human and capable of responding, even if the speaker is in the presence of the object. | The poet in Psalm 148:3 might well be looking up at the sun, moon, or stars as he commands them to praise God. |
Ps. 148:1–6 The heavens and everything found in them should praise the LORD, who commanded with the result that they were created.
Ps. 148:7–12 Next the psalm invites the creatures under the heavens to praise the LORD: the great sea creatures and all ocean deeps, along with various kinds of weather, the features of the land, trees, and the animals. Likewise all of mankind should praise him because this is what they were made for.
Psalm Ps. 148. All of God’s creatures should join in praising him. The concluding verse, regarding God’s special people Israel, may refer to some particular event such as the return from exile, or it may be a more general reference to the protection God has given his people. Regardless, God’s favor for Israel is put into the larger context of his plan to bring light to all mankind through Israel.
Ps. 148:13–14 A recurring theme in Psalms is that all mankind should praise the Lord, the one true God. God has given Israel a great privilege in calling them to be near to him, in making promises to them, and in using them to bring knowledge of God to the rest of the world.
Ps. 149:1–4 The members of the worshiping congregation call one another to praise the LORD, and to sing to him a new song. The tone is one of jubilant gladness. God’s people call him their Maker and their King, and know that he takes pleasure in his people. This idea would be unbearably arrogant if the Lord himself had not declared it (147:11; see Ex. 19:5); the psalm also clarifies that the full benefit (salvation) comes to the humble.
Ps. 149:6 This verse is startling, with the high praises of God . . . in their throats and two-edged swords in their hands (an unexpected element in corporate worship!).
Fact: Two-edged swords
Two-edged swords (149:6) were made of bronze or iron and were filed on each side, so that the blade could more readily and deeply penetrate enemy armor. In the NT, the word of God is said to be “sharper than any two-edged sword” (Heb. 4:12) because of the way it exposes the deepest “thoughts and intentions” of a person’s heart.
Psalm Ps. 149. This psalm calls on God’s people to praise the Lord for their special privileges.
Ps. 149:7–9 The faithful will do God’s work of bringing vengeance on the nations (assuming that they refuse the invitation to “praise the name of the LORD,” 148:13).
Ps. 150:1–2 The members of the congregation invite one another to praise God in his sanctuary. The call to praise him in his mighty heavens may be addressed to the angels and heavenly lights, inviting them to join in.
Psalm Ps. 150. This hymn closes the Psalter with its call for “everything that has breath” to praise the Lord with every kind of jubilant accompaniment. The list of musical instruments in vv. 3–5 generates the impression of loud song and ceaseless motion—the worshiper’s whole resources offering praise to God.
Ps. 150:3–6 Praising God fully requires more than human voices. It also requires instruments as varied as trumpet, lute, harp, strings, pipe, and various cymbals. The psalm builds to a resounding conclusion: Let everything that has breath praise the LORD.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Is it even possible for mountains and seas to praise God?
Listen NowDive Deeper | Psalm 144-150
At Watermark Urgent Care, every patient who comes through the door is seeking healing from a physical ailment; they may have some sort of infection, an injury, or a rash. They expect that our medical staff and volunteers will use medicine or other therapies to help them heal. But what they often don't expect is that we want to help them be healed spiritually, too.
We all experience the effects of the curse of sin and have all chosen to sin. Therefore, all of us experience physical brokenness and a broken relationship with God, others, and ourselves. Our bodies are remarkable at regenerating from physical brokenness, and by God's grace we have medicine to heal disease. But how do you heal a broken spirit? Proverbs 18:14 says, "A man's spirit will endure sickness, but a crushed spirit who can bear?" Our key verse is the answer. God, in His lovingkindness, offers healing through Jesus (1 Peter 2:24). God has restored us from our spiritual sickness that has been caused by sin, and He has begun the work of reversing the curse of sin and death (Colossians 1:19-20). One day, He will make all things right.
The rest of these psalms remind us how to view God's healing and how to respond to Him accordingly. We should praise Him for who He is (Psalm 145:3) and remember all the things He has done for us (Psalm 144:1-2) because He is the all-powerful Creator of all things and therefore should be revered (Psalm 148:5). These psalms also instruct us when, where, and how to praise the Lord: we should praise Him everywhere we are (Psalm 148) and at all times (145:1-2). Psalm 149:6a (NIV) says, "May the praise of God be in their mouths . . . ." That is why every Sunday service at Watermark ends with "Have a great week of worship," because in everything we do we should praise and worship God and share how He has healed us.
This month's memory verse
"How can a young man keep his way pure? By guarding it according to your word. With my whole heart I seek you; let me not wander from your commandments! I have stored up your word in my heart, that I might not sin against you."
– Psalm 119:9-11
Discussion Questions
1. David and the other authors of these psalms recall many of the things the Lord has done for them, and that leads to praise. How can you make a habit of remembering all the good that the Lord has done for you?
2. How comfortable are you sharing with others the ways the Lord has healed you? If your answer is "not at all" or "hardly," try practicing a one-minute version of your testimony, something that you could quickly share with a coworker or neighbor.
3. Take a look at the imagery used to describe the way God administers healing, protection, and provision (see Psalm 147:3; 144:2, 7; 145:14, 16, 18; 146:7-9). What do these verses say about His character? How does this truth about His character inform the way you view Him?