Lesson Eight
Psalms Alive! (Part 2)
Exposition of the Book of Psalms:
Psalms 120-150 from Psalms Book 5
Songs of Ascents (120-134)
Psalms 135-150
Psalm 120 began a new collection that extended through 134. Each lyric in this group was designated by a term translated "A Song of Ascents" and "A Pilgrim Song." Most of these psalms fit into the pattern of life in post-Exilic society, although some had a pre-Exilic origin.
Psalm 120 is The Sojourn of the Pilgrims. ( It was the first song of ascents and the eleventh anonymous psalm in Book 5. The Pilgrims called on God during their sojourn, seeking His help against their ------- and had the assurance that God would act to help all of them.
Psalm 121 is The Helper of the Pilgrims. () It was the second song of ascents and the twelfth anonymous psalm in Book 5. The intense assurance of those journeying up to Zion was reflected in this pilgrim song. They here expressed a deep sense of trust in God without a murmur of --------- or word of petition. The song was probably used as an antiphonal hymn, although the exact voices or parts used cannot be identified with certainty.
Psalm 122 is The City of the Pilgrims. () It was the third song of ascents and the thirteenth anonymous psalm in Book 5. This poem was oriented around the visit of a pilgrim to ---------. By indicating that the journey was accomplished, it acted as a sequel to the two preceding psalms. Some interpreters hold that the speaker had returned home and was reminiscing about his recent pilgrimage. Although this is possible, it is more likely that he was still in Jerusalem, about to --------------.
Psalm 123 is The Plea of the Pilgrims. () It was the fourth song of ascents and the fourth psalm of David in Book 5. This was an intense lament by an individual (third INDIVIDUAL lament PSALM in Book 5) who spoke for his people. The change from the singular to the plural pronoun at the end of verse 1 suggested an ---------- arrangement in actual use as a pilgrim song. David was long dead during the -----, so this Psalm was found and incorporated.
Psalm 124 is The Deliverer of the Pilgrims. () It was the fifth song of ascents and the fifth psalm of David in Book 5. Here the community at large expressed thanksgiving (third thanks PSALM in Book 5). While the original purpose was undoubtedly to praise God for a particular act of -----------, the place of the poem in this pilgrim collection indicated a general use as well. Because travelers were constantly subject to danger, the words of this psalm would have given them assurance and strengthened their -----.
Psalm 125 is The Security of the Pilgrims. () It was the sixth song of ascents and the fourteenth anonymous psalm in Book 5. This song of trust emphasized the ---------- of the faithful in Israel. Like the preceding psalm, this one was not designed as a pilgrim song but had been included in the collection. The actual use in pilgrimages can be envisioned from the references to the mountains round about Jerusalem, which come into view after a long and ------- journey.
Psalm 126 is The Restoration of the Pilgrims. (126:1-6) It was the seventh song of ascents and the fifteenth anonymous psalm in Book 5. Psalm 126 was the lament of the nation (first NATIONAL LAMENT PSALM in Book 5) over disappointed hopes past and present. Although there was an obvious reference here to the return from the Exile, the conditions were not those pictured in early 11: ----------- society. The psalmist dealt with the ideal conditions expected and with the 12: --------------- experienced for many years.
Psalm 127 is The Dependence of the Pilgrims. () It was the eighth song of ascents and the first and only psalm of ------- in Book 5. The educational features of this psalm were characteristic of the teachings of Wisdom literature. Here the emphasis was placed upon the futility of human effort without God's help. Although the original educational purpose was general, this psalm found special application as a folk song of the --------. This is a posthumous Psalm of Solomon.
Psalm 128 is The Home Life of the Pilgrims. () It was the ninth song of ascents and the sixteenth anonymous psalm in Book 5. Like the preceding psalm, this one was ----------- in character, and thus vitally connected with Wisdom literature. The basic Wisdom teaching, "The fear of the Lord is the beginning of wisdom," was the starting point for the psalmist. He then applied this truth to the ideal home situation. Although not designed as a song for --------, the psalm probably found its way into the collection as a folk song, which met the needs of all pilgrims.
Psalm 129 is The Plea of Suffering Israel. () It was the tenth song of ascents and the seventeenth anonymous psalm in Book 5. This was a lament of the nation (second NATIONAL LAMENT PSALM in Book 5), with overtones of ---------- and trust. The characteristics of a song of trust were present, but they were overshadowed by the complaint and appeal of the lament. Reviewing past troubles brought the psalmist confidence, while his appeals regarding the future result gave him assurance of ------.
Psalm 130 is The Redeemer of the Pilgrims. () It was the eleventh song of ascents and the eighteenth anonymous psalm in Book 5. Here an individual voiced a ----------- prayer as his personal plea for forgiveness. The closing plea for others in the household of Israel did not make the entire psalm corporate but rather emphasized the personal nature of the speaker's appeal. However, since the psalmist's troubles and despair were shared by the nation, the psalm became appropriate for the bands of pilgrims in ----------- society.
Psalm 131 is The Composure of the Pilgrims. () It was the twelfth song of ascents and the sixth psalm of David in Book 5. Though essentially a song of trust, this beautiful literary composition reads like a ----------. The picture of humble resignation to God's leading exemplified a deep sense of personal discipline. While some interpreters treat this psalm as a corporate expression, the final plea for ------ suggests that an individual voice speaks consistently throughout. It was only natural that a beautiful expression of humility like this should become a folk song of the pilgrims.
Psalm 132 is The Assurance of the Pilgrims. () It was the thirteenth song of ascents and the nineteenth anonymous psalm in Book 5. Unique among the songs in the pilgrim collection, this one appeared to have been included because of its nature as a ------------ hymn, which may well have been rendered antiphonally. It was basically a song of Zion, connected in thought with King David's bringing the ------------------- to Jerusalem.
Psalm 133 is The Brotherhood of the Pilgrims. () It was the fourteenth song of ascents and the seventh psalm of David in Book 5. In this short ----------- poem we have a beautiful expression of family solidarity, in keeping with the emphasis of the Wisdom writers. The suggestion of many commentators that the psalm mirrored Nehemiah's efforts to increase the population of Jerusalem is intriguing. However, the psalm must have more significant connection with the spirit of ---------- and brotherly harmony at the great feasts.
Psalm 134 is The Benediction upon the Pilgrims. () It was the fifteenth song of ascents and the twentieth anonymous psalm in Book 5. Here was a fitting conclusion for the collection of folk songs used by the pilgrims. In its benedictory nature this psalm corresponds to the ----------- at the end of each book within the Psalter. The position of the song in the collection and the reference to night service suggest that it was sung at the close of evening worship. The -------------------- is the most likely occasion. It was also the eleventh PRAISE PSALM in Book 5.
Psalm 135 is A Mosaic of God's Works. () This was the twenty-first anonymous psalm in Book 5, and this hymn of praise (twelfth PRAISE PSALM in Book 5) was a ------ of quotations from other psalms and various books of the Old Testament. The main emphasis was upon those works of God, which illustrate His power in nature and history. That the psalm was designed for -------------- in an antiphonal pattern was evident from its structure. However, there is no unanimity in the division into voices. Undoubtedly, there were solo parts, Levitical choruses, and congregational responses.
Psalm 136 is God's Enduring Mercy. () This is the twenty-second anonymous psalm in Book 5, and this hymn of thanksgiving (fourth THANKS psalm in Book 5) greatly resembled Psalm 135 in content. It was, however, much more liturgical, having an ------------------ that appeared in every verse. The fact that the psalm is easier to read and understand without the refrain suggests that it originally stood without this repetition in verses 4-25. Yet the refrain gave it a distinctive character and a prominent place in Jewish worship. In the Rabbinical writings, it was designated as "the Great Hallel" (sometimes in conjunction with Psalm 135). The term Hallelujah at the end of the preceding psalm probably should stand at the beginning of this psalm, as evidenced by the ---.
Psalm 137 is The Song of the Exiles. () This is the twenty-third anonymous psalm in Book 5, and a deep spirit of revenge was clearly evident in this first NATIONAL LAMENT PSALM in Book 5. The opening verses evoked a deep sympathy for the captives, while the final verses gave vent to their indignation experienced when they witnessed the ---------- of their land. While it is not certain where the psalmist was when he wrote this song, he appeared to have been one of the exiles, who returned to Jerusalem in 538 B.C. His first view of Jerusalem may well have prompted his ------------ (second IMPRECATORY PSALM in Book 5) against Edom and Babylonia.
Psalm 138 is Wholehearted Thanksgiving. () This was the eighth psalm of David in Book 5 and began as a hymn of thanksgiving (fifth THANKS Psalm in Book 5) but later became a song of trust. Even though the speaker was in the midst of troubles, he began not with a lament but with grateful acknowledgment of God's ---------. Many of the ideas and phrases of this piece were reminiscent of other sections of Scripture, especially Isaiah 40-66. Several manuscripts of the LXX connected this psalm with the time of Haggai and ---------. It was the second HEALING PSALM in Book 5.
Psalm 139 is The Personal Concern of God. () This was for the director of music and the ninth psalm of David in Book 5. Here an individual who had an intimate knowledge of an experience with God offered his personal prayer. From the standpoint of Old Testament theology, this was the climax of thought in the Psalter on God's --------------------- to the individual. The psalmist did not engage in abstract philosophy or speculative meditation; he merely described his humble walk with God and shared his ------------ knowledge of the LORD.
Psalm 140 is A Plea for Preservation. () This was for the director of music and the tenth psalm of David in Book 5. An individual who had suffered ------------------ from the ungodly within Israel uttered this fourth individual lament PSALM in Book 5. It was closely related to Psalms 141-143, reflecting the same general conditions and employing similar language, form, and thought patterns. And it may have possibly reflected the beginnings of ------------ in Israel, although the groups cannot now be identified by name.
Psalm 141 is A Cry for Protection. () This was the eleventh psalm of David in Book 5 and another lament by an individual (fifth INDIVIDUAL LAMENT Psalm) in Book 5 who had suffered at the hands of the ---------------- in Israel. His prayer was not the usual form of lament, where deliverance from enemies was sought. It was more spiritual in that he sought God's help to overcome the ----------- about him.
Psalm 142 is A Supplication for Deliverance. () This was the twelfth psalm of David in Book 5 and a maskil (a skillful or cunning poem). The occasion: a prayer when he was in the cave. Here was the prayer of a devout individual who was facing -------------------. It followed the normal pattern of an individual lament psalm (sixth INDIVIDUAL LAMENT PSALM in Book 5). The psalmist voiced his appeal, made his complaint, stated his petition, and closed with a note of confidence. In this fervent prayer, he made no appeals for ------- and voiced no vindictive imprecations.
Psalm 143 is A Prayer for Guidance and Deliverance.() This was the thirteenth psalm of David in Book 5, and again an individual in dire trouble uttered this very personal prayer. His ----------- have all but taken his life. While seeking deliverance, his greatest desire was for God's direction and guidance. Since he was a --------- sinner, this psalm is classed as the last of the seven PENITENTIAL PSALMS (cf. Psalms 6, 32, 38, 51, 102, 130, and 143 [all by David except for 102 and 130]).
Psalm 144 is Triumph in War and Peace. () This was the fourteenth psalm of David in Book 5. Began as a hymn of praise (thirteenth PRAISE PSALM in Book 5), this psalm shifted to the individual lament (seventh INDIVIDUAL LAMENT PSALM in Book 5) pattern after verse 4. Many commentators have raised serious questions as to its unity. Verses 12-15 appear to have once been a part of an unknown psalm. In fact, the entire psalm was a ----------- of citations from other psalms (cf. Psalms 8, 18, 33, 39, and 104). Psalm 104 is the only one listed that wasn’t by David.
Psalm 145 is Praise for God's Greatness. () This was the fifteenth psalm of David in Book 5 and the fourteenth PRAISE PSALM in Book 5. This hymn of praise was both a ---------- expression of faith by an individual and a call to men to glorify the greatness of God. It carried a note of universal appeal too seldom present in expressions of the faith of Israel. The psalmist used an -------- framework (fourth ALPHABETIC PSALM in Book 5), beginning each verse with a letter of the Hebrew alphabet. Only one letter was missing, the Nun, which should come between verses 13 and 14 (so it was an imperfect acrostic). The psalm served as an introduction to the final collection of praises (Psalms 145-150). Psalm 145 is the sixth and final IMPERFECT ACROSTIC PSALM in Psalms.
Psalm 146 is Praise for God's Help. () This was the twenty-fourth anonymous psalm in Book 5 and the first of five similar hymns of praise (fifteenth praise PSALM in Book 5), all beginning and ending with ----------. This small collection has served as a short hymnal to be used daily in the worship of the Synagogue. Like most of the psalms in this final Book, the present form of these psalms reflected post-Exilic circumstances, thought, and language.
Psalm 147 is Praise for God's Providence. () This was the twenty-fifth anonymous psalm in Book 5. The outpouring of ---------, as in this psalm, had always been a vital part of Israel's worship. This was truly a hymn of praise (sixteenth praise PSALM in Book 5) from beginning to end, without a word of --------- or a single petition. A logical development is difficult to discover because three psalms are here compressed into one (vss. 1-6, 7-11, 12-20). These separate elements are partly evident in the LXX, where verses 12-20 are listed as a different psalm. This was also the third HEALING PSALM in Book 5. Psalms 148-150 are provided unchanged to all of you due to time constraints.
Psalm 148 is Praise by All Creation. () This was the twenty-sixth anonymous psalm in Book 5. The third hymn of praise (seventeenth PRAISE PSALM in Book 5) in the closing collection was a call for a universal chorus of praise by everything in heaven and on earth. The closing verse undoubtedly referred to the return from exile and indicated the reason and occasion for such world-shaking praise.
Psalm 149 is Praise for God's Triumph. () This was the twenty-seventh anonymous psalm in Book 5. This hymn of praise (eighteenth PRAISE PSALM in Book 5) made special reference to the celebration of a recent victory. Although the event cannot be identified precisely, the purpose of the original composition was evidently to thank God for victory at the time of the warriors' return.
Psalm 150 is Praise in Its Universal Climax. () This was the twenty-eighth and final anonymous psalm in Book 5. This final hymn of praise (nineteenth PRAISE PSALM in Book 5) measured up to its position of honor as the doxology for the whole Psalter. Every phrase in the psalm seemed to build upon the preceding thought in preparation for the climax, which came suddenly as an outburst of mighty praise from the host of heaven and earth!