Psalms Powerpoint


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In the Hebrew, The Book of Psalms is titled, Tehillim (praise) or Sepher Tehillim (book of praises). A shortened form is Tillim. Only one psalm (145) is designated Tehillah (praise), but praise is the heart of the psalms. The Septuagint gives the name Psalmoi (psalms), that is “songs or poems sung with musical accompaniment.”

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What is a psalm? Primarily, a psalm is a poem designed to be sung or chanted However, Hebrew poetry has a unique style and structure of its own, very different from the poetry of our time, which is usually based on rhyme and rhythm. Hebrew poetry, though, is centered around the relationship of two lines (most often) of poetry, known as parallelism. By the use of various types of parallelism the first line of poetry is expanded upon in the second, either by clarification, completion, or contrast.

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For the technically minded… Common types of parallelism Synonymous parallelism: the first line is echoed in the second, with only a slight change of terms: Example: Why do the nations rage and the peoples plot in vain? (Ps. 2:1; cf. also 3:1). Antithetical parallelism: the words of the first line are affirmed in the second, not by repetition, but by contrast: Example: For the Lord watches over the way of the righteous, but the way of the wicked will perish (Ps. 1:6; cf. 40:4). Climactic parallelism: the second line quotes a portion of the first and refines, develops and completes the thought of the first: Example: Ascribe to the Lord, O families of nations, ascribe to the Lord glory and strength (Ps. 96:7). Synthetic parallelism: the second line develops the thought of the first, but without quoting words from the first line (as does climactic parallelism): Example: Come, let us bow down in worship, let us kneel before the Lord our Maker (Ps. 95:6). Emblematic parallelism: the first line introduces a figure of speech which is explained in the second. Example: As the deer pants for streams of water, so my soul pants for you, O God (Ps. 42:1).

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Christ as seen in Psalms The Psalms reveal the person and ministry of Christ in numerous places—known as messianic psalms On the road to Emmaus, Jesus spoke to two of His disciples, “These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.” (Luke 24:44)

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There are several different types of messianic psalms, such as: A) Eschatological: these are psalms that anticipate the coming of the Lord and the consummation of His Kingdom as fulfilled in the person of Messiah, Christ (Example: Pss. 96-99). B) Typological-prophetic: though the psalmist describes his own experience, the language is such that points beyond his own life and becomes historically true only in the person of Christ (Example: Ps.22). C) Indirectly messianic: when the psalm was written it referred to the house of David or a specific king, but will find its final and ultimate fulfillment only in the person of Christ (Example: Pss.2, 45, 72).

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Specific prophetic fulfillments applied to Christ:

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Superscriptions (titles) In the Hebrew Masoretic (MT) Psalter, 117 out of 150 psalms are preceded by a superscription Example: Psalm 3: A psalm of David. When he fled from his son Absalom. In the Hebrew text there is no break between these words and those which we normally print as the first line. Most modern Protestant bibles place the title above the psalm while the Jewish OT (the Tanakh) designates the superscription as the 1st verse

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While the texts of the psalms do not designate their respective authors, the superscriptions are considered accurate as to giving credit to a particular writer.

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Yet, the significance of the psalms is not primarily based on who wrote them, but in what they communicate about God's revelation of Himself to His people and the people's response to Him. In fact, the New Testament writers quoted, paraphrased, or alluded to the Book of Psalms more frequently than any other Old Testament book—a little over 400 times (about 75 direct quotes or paraphrases). Of the 150 psalms, the New Testament quotes or alludes to 35 of them. Source: The "Index of Quotations" in the United Bible Societies' fourth edition of the Greek New Testament

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Many of the superscriptions also contain historical references to the life of David:

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Types of Psalms 1) Lament or petition psalms are a cry to God from distress, pain or sorrow, either from the individual (Pss. 13, 22) or the community (Psa.74). Laments often begin with the question "Why?" and end in an affirmation of faith in God from the midst of the pain. (2) Thanksgiving or Praise express thanks and praise to God in response to some action or circumstance in which God's faithfulness and love have been experienced (Pss. 18, 138, 107). (3) Hymns and doxology offer praise to God simply for who He is, as Creator of the Universe and Lord of History (Pss. 8, 66, 113, 150). (4) Liturgical psalms were used in public ceremonies or services of worship (Pss. 2, 50, 122). (5) Theme psalms are classified according to special themes as creation (Ps. 8, 19) and Messianic psalms, those that include prophecies about Messiah as Psalm 2, 8, 16, 22, 40, 45, 72, 110, 118. (6) Didactic (teaching) and Wisdom psalms (Pss. 1, 37, 119). Note: Many psalms are difficult to classify because they could fit into more than one group or are mixed types.

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One of the most troublesome aspect of the psalms for many Christians is the inclusion of curses (imprecations) on God’s enemies in the prayers of some of the psalms. The greatest number of curses are found in Pss. 35, 69, and 109. Psalm 35:6 – “Let their way be dark and slippery: and let the angel of the LORD persecute them” Psalm 55:15 – “Let death seize upon them, and let them go down quick into hell: for wickedness is in their dwellings, and among them.” Psalm 58:6 – “Break their teeth, O God, in their mouth” Psalm 69:28 – “Let them be blotted out of the book of the living, and not be written with the righteous.” Psalm 109:9 – “Let his children be fatherless, and his wife a widow.” Psalm 137:9 – “Happy shall he be, that taketh and dasheth thy little ones against the stones” While some scholars refer to these psalms as the “imprecatory psalms,” generally they are classified as a type of lament psalm because the imprecations form only a part of their content.

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Several of the psalms are set up in an acrostic pattern, where each verse—or group of verses in the case of Psalm 119—begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are Pss. 9, 10, 25, 34, 37, 111, 112, 119, and 145

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Purpose and theme The Psalter, as the Book of Psalms is often called, is actually a collection of different kinds of poetry spanning several centuries of history The Psalms are an expression of the worship, faith, and spiritual life of Israel. The psalms were used by the Israelites in the context of worship to provide a structure in which they could bring their praises, thanks, hurts, and grief honestly and openly before God. Thus, Psalms are about people who are experiencing the struggle and joy of living life under God, covering the whole gamut of human experience They include a record of the psalmist’s own inner emotions of discouragement, anxiety, or thankfulness even when faced with the opposition of God’s enemies or in view of God’s varied providences. But whether the psalmist is occupied with a mournful or a joyous theme, he is always expressing himself as in the presence of the living God.

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Christians have often been misled to believe that they are not supposed to feel anger, fear, or frustration because they are to lead a “victorious” life. Some Christian teaching has even forbid questioning God—labeling it as “unbelief”. Yet the Psalms—as well as the other Wisdom books—record many human questions that are often harshly spoken but never condemned by God, such as "why?" and "how long?" There are reflective questions of "why do the wicked prosper?" (ref. Psa. 73) and questions arising out of the darkness of human experience, "O Lord, why do you cast me off? Why do you hide your face from me?" (Psa 88:14).

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Along with the questions are the practical observations about life. There are observations about family relationships, marriage and commitment, sexuality and its joy as a gift from God, how to get along with others in community, how to avoid conflict and strife, about the dangers of pride and laziness, the folly of ignorance and selfishness, and all manner of advice about how to live life well as God’s people. These observations arose from within the community of faith as they lived and experienced life, and learned what made for peace and well being in God’s world (shalom) and what caused contentions, unhappiness, and strife.

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Thus, the psalmic and wisdom traditions believed that God also spoke to his people through the ordinary modes of human existence, in the everyday things that all human beings do. It was a belief grounded in the idea that all of life is sacred because it is created by God and is lived under God in His creation. Essentially, then, Psalms are to help people live in the real world. We have a human need to articulate our deepest cares and pains to God. The good news is that God knows that and understands. Psalms, therefore, provides direction for God’s people to live realistically and faithfully in a world that does not always work according to our expectations and wishes.

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In summation the Psalms is a book about proper worship before a holy and sovereign God. It teaches us that true worship is neither unbounded ecstasy nor a lifeless pattern of liturgy, but a consecration of all one’s faculties to His glory. Finally, proper worship involves both individual and communal expression. However, the psalms emphasize that the isolated individual finds identity, affirmation, renewal, restoration, and a hope for the future within the community of faith

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A word of caution… In order to appreciate the Psalms, a certain number of their characteristics should be kept in mind: Written in the impassioned language of the human spirit, they reflect the feelings of a person at a certain time, which use very emotive vernacular, dramatic exaggeration, and figurative speech. The psalmists loved to use hyperbole (obvious and intentional exaggeration) as a figure of speech, since any feeling was hardly considered worth writing about unless it was expressed extravagantly. It is not a book in the sense that one chapter logically follows the next.

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The Psalms are really five books in one. Each of the book divisions concludes with a doxology (expression of praise to God). Example: “Blessed be the LORD God of Israel from everlasting, and to everlasting. Amen, and Amen.” (41:13) The first four doxologies are found at Psalms 41:13; 72:18-19; 89:52; 104:48. The final doxology is usually associated with Psalm 150, which is thought to conclude both the fifth book of the Psalter and the whole of the Psalter—although some scholars would claim that psalms 146-150 serve together as a doxological finale.

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Interestingly, historical sources claim the Hebrews divided the Psalter into five books intentionally to replicate the fivefold division of the Torah (Law, Pentateuch). The Midrash (Jewish rabbinical commentary) of Psa. 1:1 states, “Moses gave the Israelites the five books of the Law, and to correspond to these David gave to them the Book of the Psalms in five books.” This relationship to the Pentateuch may be seen in the following outline: 1. Psalms about man and creation (1-41)—corresponds to Genesis. 2. Psalms about Israel and redemption (42-72)—corresponds to Exodus. 3. Psalms about worship and the Temple (73-89)—corresponds to Leviticus. 4. Psalms about our journey on the earth (90-106)—corresponds to Numbers. 5. Psalms about praise and the Word of God (107-150)— corresponds to Deuteronomy.

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Book 1: Psalms 1-41

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PSALM 1 Psalm 1 is a wisdom psalm that introduces the entire Psalter: A) It extols the blessedness for those who avoid the path of the wicked and walks in the way of wisdom and life. B) It summarizes the essence of the law, which puts before men the choice of following God through obedience to His Word and receiving His blessings, or rejecting Him and His Word and facing His judgment. C) It sets down the qualifications for a worshipper by describing who is able to worship At least four times in the book of Acts Christianity is called the Way. Psalm 1 sets the tone by contrasting the way of the righteous and the way of the ungodly.

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“Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the LORD; and in his law doth he meditate day and night.” (1:1-2) The term “ungodly" (Heb. rasa') usually describes people who do not have a covenant relationship with God. They have little regard for God but live to satisfy their passions. They are not necessarily as evil as they could be, but they have no regard for the spiritual dimension of life. Thus, psalm 1:1 outlines the successive steps in a life without God: (1) adoption of the principles of the wicked as a rule of life; (2) persistence in the practices of notorious offenders; (3) deliberate association with those who openly mock God and His people.

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PSALM 2 Psalm 2 is considered a messianic psalm: “Yet have I set my king upon my holy hill of Zion. I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.” (2:6-9) This is referenced in the New Testament, “And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.” (Acts 13:32-33) The New Testament writers quote or reference from Psalm 2 several times The Psalm itself does not identify its author, but Acts 4:25-26 attributes it to David.

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PSALMS 3-5 Psalms 3-5 are known as lament psalms. Lament psalms can be readily identified by their first words which include a turning to God for help: “Lord, how are they increased that trouble me! many are they that rise up against me.” (3:1) “Hear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer.” (4:1) “Give ear to my words, O LORD, consider my meditation. Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray.” (5:1)

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Yet at the same time there is a strong affirmation of belief that God hears the plea and will act: “I cried unto the LORD with my voice, and he heard me out of his holy hill.” (3:4) “But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him.” (4:3) “My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up.” (5:3)

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Amazingly, although the petition is still pending and the answer has not been given, all the lament psalms end with a declaration of praise and trust: “Salvation belongeth unto the LORD: thy blessing is upon thy people.” (3:8) “I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety.” (4:8) “For thou, LORD, wilt bless the righteous; with favour wilt thou compass him as with a shield.” (5:12)

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PSALM 8 Psalm 8 is a “hymn” or “doxology” psalm as well as a theme psalm about creation: “O LORD, our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens…When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained (8:1,3)

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This psalm relates that God made man a little lower than Himself, in His own image that no other created beings bear, and has crowned man with glory and majesty by giving him the authority to rule over creation as His agent, “What is man, that thou art mindful of him? and the son of man, that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honor. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:” (8:4-6) God placed all living creatures under the control of Adam and Eve before the Fall. He did not withdraw this privilege after the Fall (cf. Gen. 9:1-3, 7). Man’s responsibility is to maintain order in creation, not to let it control him.

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Sin, however, has prevented man from fulfilling the destiny for which God created him, namely, to be king of the earth. Thus, psalm 8 is quoted in Hebrews, “But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.” (Heb 2:6-8) Jesus Christ, the last Adam (1 Cor. 15:45, 47), will fulfill mankind's destiny when He returns to earth and brings all creation under His control (1 Cor. 15:27-28).

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PSALM 22 Psalm 22 records the Lord’s anguish on the cross. It opens with the cry of the Lord at the darkest hour of his life, “My God, my God, why hast thou forsaken me?” (22:1; ref Matt 27:46) Jesus describes the scene of people standing at the foot of the cross, looking on him whom they pierced and numbering him with the transgressors; how they took his garments and cast lots for them; and how his own heart was broken as he felt abandoned by God.

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compare “But I am a worm, and no man; a reproach of men, and despised of the people. All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.” “And they that passed by reviled him, wagging their heads,… Likewise also the chief priests mocking him, with the scribes and elders, said, He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.” (also ref Luke 23:35-36) Psalm 22:6-8 Matt 27:39, 41-43

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Compare Psalm 22:16-18 “For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture.” Matt 27:35-36 “And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. And sitting down they watched him there;”

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PSALM 23 Perhaps the most memorized psalm and the one often used at funerals, the Twenty-third Psalm uses expressive imagery to convey comfort and calm to the soul of those who are a part of God’s flock by faith in Jesus Christ. David, who is identified in the superscription as the author of the psalm, spoke of Yahweh as, “The LORD is my shepherd; I shall not want.” (22:1) David used a very comprehensive and intimate metaphor in the expression “shepherd.” The shepherd lives with his flock and is everything to it: guide, physician, and protector.

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“Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.” (23:4) While God may not always use His power to keep us out of trials, His presence and His power will always be with us to keep us through our trials. As Jesus Himself said, “I will never leave thee, nor forsake thee.” (Heb. 13:5; cf. Deut. 31:6; Josh. 1:5). In order to enjoy the benefits of the care of the Good Shepherd that provides the blessings and the calmness of soul which David expressed in this psalm we must be one of His sheep, “My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.” (John 10:27-28)

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PSALM 34 Psalm 34 has a very intriguing superscription: “A Psalm of David when he feigned madness before Abimelech, who drove him away and he departed.” The historical reference is found in 1 Samuel 21, which relates that David fled to the Philistine stronghold of Gath out of fear of Saul, who was seeking to kill him. David attempted to live in that city without revealing his identify, but was soon discovered (cf. 1 Sam. 21:11). When king Achish learned of David‘s identity and reputation as a soldier, he seized him (superscription, Psalm 56). Under house arrest, David began to reflect upon his situation and realized he was in grave danger (cf. 1 Sam. 21:12). David acted as though he was insane and was expelled from Gath.

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Book 2: Psalms 42-72

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PSALM 69 Psalm 69 contains a number of curses (imprecations) on God’s enemies: “Pour out thine indignation upon them, and let thy wrathful anger take hold of them. Let their habitation be desolate; and let none dwell in their tents.” (69:24-25) “Add iniquity unto their iniquity: and let them not come into thy righteousness. Let them be blotted out of the book of the living, and not be written with the righteous.” (69:27-28) These imprecations are the longing and zealous expression of the Old Testament saint for the vindication of God’s righteousness. At the same time, these imprecations are prophetic teachings as to the attitude of God toward sin of impenitent and persistent sinners.

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PSALM 72 Psalm 72 is a magnificent psalm describing the reign of Christ over all the earth, “He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor. They shall fear thee as long as the sun and moon endure, throughout all generations. He shall come down like rain upon the mown grass: as showers that water the earth. In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. He shall have dominion also from sea to sea, and from the river unto the ends of the earth. They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust.” (72:4-9)

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Book 3: Psalms 73-89

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PSALM 73 Similar in some aspects to the book of Job, Psalm 73 deals with one of the most problematic questions Christians face: “How can a sovereign God allow evil to prosper?”, “For I was envious at the foolish, when I saw the prosperity of the wicked… Their eyes stand out with fatness: they have more than heart could wish.” (73:3,7) However, the psalmist teaches us that proper worship (in other words—love the Lord your God with all your heart…) is the key to an accurate perspective of reality, “When I thought to know this, it was too painful for me; Until I went into the sanctuary of God; then understood I their end” (73:16-17) What is reality?? The prosperity of the wicked is fleeting and their destruction is sure. They may have some passing pleasures, but they do not have the blessing of knowing God and having intimate fellowship with Him. Thus, the wicked, those who are not near to God, will ultimately perish: “How are they brought into desolation, as in a moment! they are utterly consumed with terrors… For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee.” (73:19,27)

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“Worship is not just important because it delights the heart of God. Worship is vital because it renews the perspective of the saints and enables them to live in a world of suffering, praising God, obeying His word, and looking ahead to the fulfillment of all His promises.” Whenever we reduce the blessings of God to physical and material well-being we become worldly. “Worldliness is devastating to our witness because we desire to be like the wicked more than we desire that they be like us. We want what they have more than we want them to have what is ours.” “But when we view heaven as everlasting fellowship with God in uninterrupted intimacy, then we realize that we can experience a part of heaven here and now, even in the midst of adversity. In fact, it is adversity which lessens the pull of this life and its pleasures and intensifies our desire for heaven (cf. 2 Cor. 4:16–5:10). Let us seek to keep our view of heaven in biblical focus, not thinking as much about the gifts as the Giver, with whom we shall dwell forever.” Bob Deffinbaugh

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Book 4: Psalms 90-106

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PSALMS 93, 95-99 The central psalms of book four (Pss. 93; 95-99) celebrate the kingship of Yahweh who, unlike human rulers, reigns forever. Scholars have classified this group of psalms as “enthronement psalms” since they celebrate the eschatological event when God is exalted over all the earth. (Ref Phil 2:9-11: “every knee will bow and every tongue confess…”” One of the unifying features in many of the enthronement psalms is the expression, “The LORD reigneth” (93:1, also ref. 96:10; 97:1; 98:6; and 99:1).

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Interestingly, Psalm 95 encourages us to use the psalms as an active part of our worship, “O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation. Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms.” (95:1-2)

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Perhaps the most exciting news of the enthronement psalms is found in Psalm 98, “The LORD hath made known his salvation: his righteousness hath he openly shewed in the sight of the heathen… for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity.” (98:1,9)

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PSALM 100 The 5 short stanzas of Psalm 100 are used in a variety of traditional and contemporary worship songs: “Make a joyful noise unto the LORD, all ye lands.  Serve the LORD with gladness: come before his presence with singing.  Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.  Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.  For the LORD is good; his mercy is everlasting; and his truth endureth to all generations.” (100:1-5)

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Book 5: Psalms 107-150

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PSALM 110 Psalm 110 is the great psalm on the deity of Christ and is the most quoted psalm in the New Testament (Matt. 22:44, Mark 12:36, Luke 20:42, Acts 2:34, Heb. 1:13, and 10:13). It begins with the wonderful promise, “The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.” (110:1-2)

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PSALM 118 In the midst of this psalm of praise we have the famous line, "The stone which the builders refused is become the head stone of the corner.“ (118:22) In the original context this referred to the political leader/king representing Israel in exile. The builders were the empires who rejected the nation of Israel and its representative king. The return from captivity saw Israel again renewed, and becoming the cornerstone in God's program. Lord Jesus applied the metaphor of the stone to Himself (Matt. 21:42; Mark 12:10-11; Luke 20:17). Jesus‘ application of the stone reference to Himself after he entered Jerusalem at His Triumphal Entry was a clear claim that He was the Messiah. As a sign of their acceptance of His claim, the crowds who welcomed Jesus at His Triumphal Entry during Passover season repeated verses 25 and 26, “And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord” (Mark 11:9; also ref. Matt. 21:9; Luke 19:38; John 12:13; cf. Matt. 23:39; Luke 13:35). "Hosanna" translates the Hebrew word for "save." Peter and Paul also applied the metaphor of the cornerstone to Jesus (Acts 4:11; Eph. 2:20; 1 Pet.2:7).

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Yet, less than a week later the mob mentality of the people demanded his crucifixion. The builders that rejected the cornerstone were the leaders of Israel—thus, they rejected Him. But He would become the head of the corner anyway—including a new covenant. However, Peter would draw the proverbial “line in the sand”: He is either the foundation stone or the stumbling stone, “Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.” (1 Peter 2:7-8) We are also very familiar with verse 24 as the key line in one of the most beloved hymns “This is the day which the LORD hath made; we will rejoice and be glad in it.” (118:24)

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PSALM 119 Psalm 119 is the longest chapter (176 verses) in the Bible and is an acrostic poem; its twenty-two stanzas (of eight verses each) are in the order of the Hebrew alphabet. Each of the eight verses within a stanza begins with the same letter. Each verse contains one word for "instruction.“ Psalm 119 is dedicated to God’s Word and its value and eminence in the life of the believer. The heartbeat of psalm 119 is, “Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. Thy word have I hid in mine heart, that I might not sin against thee.” (119:9-11)

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PSALM 146-150 Each of these five psalms opens and closes with hallelujah (praise the Lord) and are the closing doxology for the entire book of Psalms. The writer opens with a vow to praise God the rest of his life. “Praise ye the LORD. Praise the LORD, O my soul. While I live will I praise the LORD: I will sing praises unto my God while I have any being.” (146:1-2) The last verse of Psalm 150 sums up the whole objective of the book of Psalms, “Let every thing that hath breath praise the LORD. Praise ye the LORD” (150:6)

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Just so we don’t miss the main point… All the psalms are designed to teach us to do one thing – to worship by letting all of life praise God, whether in thanksgiving and hymn or in lament and penitence If you have a problem, tell God about it. Don’t hide it. Don’t cover it up. Don’t smooth it over. Even if it won’t come out right. Even if it takes a scream. Let it out! At the same time, when things are going your way, share your pleasure with God. He desires to share every moment of your joy, satisfaction, and good times. Express it with passion. Express it with exuberance. Express it with your own personality. Be you! True worship is honesty from the heart. As Jesus said to the woman at the well in Samaria, “true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.” (John 4:23). Worship is not primarily a matter of form, but of faith, and that faith must be in the Lord Jesus Christ as ―the way, the truth, and the life.

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