Lesson Six
Psalms Alive! (Part 2)
Exposition of the Book of Psalms:
HEALING Psalms of prayer
Here is a list of Healing Psalms of Prayer. This list covers many possible situations you might face and how to face them with --------- prayer to your precious Great Physician!
Suggestion: Use these Psalms during your own times of prayer. You will find a Psalm for just about every situation of prayer that you will encounter.
Psalm 3 is A Morning Prayer of -----. ()
Psalm 4 is An Evening Prayer of ------. ()
Psalm 5 is A Morning Prayer, ----------- to Worship. ()
Psalm 7 is A Prayer for -------. ()
Psalm 8 is A Prayer of ----------------------. ()
Psalm 9 is a Prayer of ------ ()
Psalm 12 is A Prayer for the Justice of --------. ()
Psalm 20 is A Supplication for -------. ()
Psalm 25 is An ------------------ Prayer for Help. ()
Psalm 26 is A Worshiper's ------. ()
Psalm 28 is An ------ Prayer. ()
Psalm 30 is Praise for God's -------. ()
Psalm 31 is A Prayer of ---------. ()
Psalm 54 is A Prayer for ----------. ()
Psalm 57 is A Prayer for -------. ()
Psalm 59 is A Prayer for------. ()
Psalm 61 is A Prayer for a ----. ()
Psalm 69 is A Prayer for -----------. ()
Psalm 79 is A Prayer for ---------. ()
Psalm 86 is A Prayer for a ------------. ()
Psalm 102 is a Prayer for ----. ()
Psalm 108 is A Prayer for God's Help with an -----. ()
Psalm 143 is a Prayer for -------- and Deliverance. ()
Paragraphs of Psalms Book (Psalms 90-106)
The fourth major division in the Psalter is actually a part of a larger collection embracing Psalms 90-150. The break at Psalm 106 seems to be made for convenience, since the same dominant thought continues in Psalm 107. While the psalms in Book 1 were primarily personal and those in Books 2 and 3 were generally --------, the remainder of the Psalter is basically ----------. The emphasis is upon the worship of God's people as they offer their thanksgiving and praise in a form suitable for temple worship. The covenant name for God, ------, predominates. It occurs in every psalm in Book 4 and is absent from only two in Book 5.
Books 3 and 4 is composed by the exiles in Babylon. When this was accomplished, it is -------. Thus, Books 3 and 4 resulted from Psalms that were brought with the exiles and worked on at nights or during days, so the exiles had something to do as they were now prisoners of the Babylonians. At times, exiles might have time to develop Psalms as --------- writers used by the Holy Spirit. Though the people of Judah were exiles in a foreign country, they could still worship the LORD with the books of Psalms that were assembled during this period. Psalms of David are all from his pen but “lost” until being found among documents brought to Babylon. Such Psalms to encourage the exiles are of David ------------. Another view is that anonymous encouraging Psalms were assigned to David by the exiles. Your fellow prospector supports the former view. Other Psalms of writers of David’s period are also posthumous Psalm writers.
Psalm 90 is Our Help in Ages Past. () It was a prayer of Moses the man of God and was the only psalm by him. Although this may well be the mediation of an individual, its purpose was clearly to voice the petition of a corporate group. The author looked back on a long period of history to arrive at his concept of -----------. In view of man's frailty and brevity, he pleads for restoration to -----------. It was the first HEALING PSALM in Book 4.
Psalm 91 is The Security of Trust. () It was the first in Book 4 by an --------- author. In this companion poem to Psalm 90, the psalmist sang a noble song of trust, but he had an educational purpose as well. The --------- oracle at the close added a note of authority to the confidence expressed throughout. The depth of trust and the quiet confidence suggest that this was the meditation of an individual. However, its possible use as an antiphonal song adapts it for congregational use.
Psalm 92 is A Hymn of Gratitude. () It was the second psalm in Book 4 by an anonymous author—a psalm, a song, for the Sabbath day. An individual with great confidence in the righteous judgment of God here expressed his ------------ (first THANKS PSALM in Book 4). His confidence went beyond theory or formal theology, for it was derived from personal experience. The use of the psalm as a hymn for the weekly observance of the Sabbath is attested by ancient Jewish sources. The notation in verse 3 of the musical instruments to be used shows that it was probably designed for corporate -------.
Psalm 93 is The Everlasting King. () It was the third psalm in Book 4 by an anonymous author. The emphasis upon the enthronement of Yahweh as King gives this psalm close affinity with Psalms 47 and 96-99. For this reason, these six poems are usually called Royal Psalms or ------------ Psalms. This was also the first Messianic Psalm in Book 4.
Psalm 94 is A Plea for Vengeance. () It was the fourth psalm in Book 4 by an anonymous author. Although this first National lament PSALM in Book 4 embraced the whole community, it was pervaded by a deep personal element. Its position between two joyous psalms sets it out in sharper contrast. While it is possible that foreign oppressors were in view, the author was mainly concerned over those leaders in Israel who --------- the righteous. It was the second HEALING PSALM in Book 4.
Psalm 95 is A Call to Worship. () It was the fifth psalm in Book 4 by an anonymous author and combined a hymn and a prophetic oracle for -------------. The latter section had the distinctly educational purpose of reminding the worshipers of their forebears' failures, lest they fell into the same errors. The hymn section was undoubtedly designed as a processional to be sung as the congregation gathered for Sabbath worship. Along with the other psalms in this group (95-100), it seems to have been composed for use in the services of the Second Temple.
Psalm 96 is The Glory of God. () It was the sixth psalm in Book 4 by an anonymous author and was a hymn of praise (first PRAISE PSALM in Book 4), which closed on an -------------- note (second MESSIANIC PSALM in Book 4). This demonstrates the enlarged outlook of the exiles as they returned from captivity. The LXX identifies the occasion as the time "when the house was being built after the captivity." There is abundant confirmation that the LXX designation of the rebuilding of the ---------------- is correct. This is the third Royal Psalm.
Psalm 97 is The Sovereignty of God. () It was the seventh psalm in Book 4 by an anonymous author. In this hymn of praise (second PRAISE PSALM in Book 4), the theocratic (“Theos” = God “cratis” = governing) principle of God's kingship was acclaimed. An -------------- note (third Messianic PSALM in Book 4) predominates in the first half of the psalm, which is then applied to the people. The entire hymn may have been designed as a commentary on the last verse of the preceding psalm, or it may have been placed in its present position because of the close relationship in thought. Though other psalm writers had already used almost every phrase that appears here, the ----- of this psalmist in weaving the phrases together is evident throughout. This is the fourth Royal Psalm.
Psalm 98 is Praise by All Nature. () It was the eighth psalm in Book 4 by an anonymous author and was a -------------- (third PRAISE PSALM in Book 4) that echoed the thoughts of many other psalmists. It was an integral part of the collection that emphasized God's kingship (Pss. 95-99). The reference to God as the King in verse 6 and the eschatological note (fourth MESSIANIC PSALM in Book 4) in the concluding verses connect it with the preceding psalms. ---------- is here summoned to join in acclaiming God's praise. This is the fifth Royal Psalm.
Psalm 99 is The Holiness of God. () It was the ninth psalm in Book 4 by an anonymous author. The emphasis in this hymn of praise (fourth PRAISE PSALM in Book 4) was on the sublime nature of God, expressed by His --------. While the hymn is based upon the concept of God's --------, there is less of the future prophecy in this than in the four preceding psalms. The refrain in verses 3, 5, and 9 expressed strongly the distinctive teaching on God's holiness. This is the sixth and final Royal Psalm.
Psalm 100 is The Essentials of Worship. () It was the tenth psalm in Book 4 by an anonymous author, a psalm for giving thanks (second thanks PSALM in Book 4). A double --------------- characterized this brief but eloquent hymn of praise. The psalm was undoubtedly used as a processional hymn and appears to have been written for this purpose. Verses 3 and 5 gave a concise statement of the doctrine of -------.
Psalm 101 is A Royal Code of Ethics. () It was the first psalm of David in Book 4 and was a declaration of principles by which a ---------------------. These principles, or resolutions, were expressed in the form of promises to God, and therefore addressed to Him. Though no king was mentioned in the body of the psalm, the nobility of expression certainly fits the personality and character of David. As an ideal for --------, many rulers in Israel could have used it, whatever the occasion of its composition.
Psalm 102 is A Prayer for Help. () It was the eleventh psalm by an anonymous author in Book 4, a prayer of an afflicted man, when he was faint and poured out his individual lament (first INDIVIDUAL lament PSALM in Book 4) before the LORD. It was, and though basically the lament of an individual, this psalm had a corporate element as well. For this reason, commentators are divided as to its original intent. A distinctly -------- appeal was followed by a plea for the ------. Then the psalmist reverted to his own problem again, facing it in the light of his assured hope for the nation. It was the third HEALING PSALM in Book 4.
Psalm 103 is A Hymn of Thankful Praise. () It was the second psalm of David in Book 4, and this hymn of praise (fifth PRAISE PSALM in Book 4) was without a peer in all the world's literature. It appears to be the expression of an ----------, though some commentators find here a corporate voice. The psalmist sought first to stir his own spirit to offer praise and thanksgiving to God, then the spirits of others. His words were untouched by sorrow, complaint, or sadness. The manner of expression and the depth of insight were remarkable for one living before the coming of ------.
Psalm 104 is The Creative Power of God. () It was the twelfth psalm in Book 4 by an anonymous author and was a hymn of praise (sixth PRAISE PSALM in Book 4), similar in certain respects to the preceding one. The opening and concluding phrases of the two psalms were almost identical, setting forth an attitude of ------------ and praise. While the previous hymn emphasized God's relation to history, this one pictured God's relation to --------. Note the parallels with and .
Psalm 105 is The Wonders of the Past. () It was the thirteenth psalm in Book 4 by an anonymous author, and again the psalmist sang a hymn of praise, this time emphasizing the wondrous acts of God within the -----------------. Psalms 105 and 106 are companion pieces in that history is searched in both. In the former, God's acts are emphasized; in the latter, Israel's acts of ------------ are recited. Both poems show affinity with Psalm 78, in which the two themes were interwoven. This psalm was the seventh praise PSALM in Book 4.
Psalm 106 is The Long-Suffering Nature of God. () It was the fourteenth psalm in Book 4 by an anonymous author, and the continuous ------------------- was emphasized in this sequel to Psalm 105. While beginning as a hymn (vv. 1-5), the poem continued as a national lament (second NATIONAL LAMENT PSALM in Book 4) or confession. The sadness of the lament section was offset, to a certain degree, by the picture of God's long-suffering ----- in dealing with His people. This psalm was the eighth praise PSALM in Book 4.