ROUTE 66 - PSALMS God s Hymnbook Dr. Jon McNeff, Senior Pastor February 27, 2013 Note: The following are the pastor s notes used in teaching this message. This is not a complete, word-for-word transcription of what was taught. These notes serve as a companion to the complete message, which is available by listening to the audio version. Bible quotes are primarily from NASB and ESV, respectively. I. TITLE AND PURPOSE The book was simply called Tehillim - Praises in Hebrew text the Septuagint changed it to Psalms, from the Greek word psalmos which refers to the plucking or twanging of strings an association with stringed instruments is clearly implied translation of Hebrew word mizmor (song) both words refer to a song accompanied by musical instruments, particularly a harp when Ephesians 5:19 says we are to speak to each other with psalms, hymns, and spiritual songs. This reveals a New Testament reliance on the psalms which includes the usage of instruments as part of the motif inherited from the Old Testament. We can say safely that Psalms constituted Israel s God-breathed hymnbook which defined the proper spirit and content of worship. 116 psalms have superscriptions or titles, which are included in the Hebrew text. They are generally regarded as accurate information, though they were probably appended to the original work some time after the original text was written. These titles give details about authorship, dedication, the occasion for writing, instructions to the music director, etc. II. DATE AND AUTHORS Psalms is the only book to be written over a 1,000 year span of Israel s history earliest Psalm was written by Moses around 1400 B.C. (Psalm 90) the latest Psalm was written after Israel had returned from exile sometime around 520 B.C. (Psalm 126) There are seven authors of various Psalms: David wrote at least 75 1 Chronicles presents him as taking an active role in developing Israel s worship (e.g., 1 Chronicles 16:4 7, 37 42; 23:2 6; 25:1 7) The sons of Korah wrote ten (Psalms 42; 44-49; 84, 85, 87) - The sons of Korah and Asaph were the two most prominent groups of temple singers (compare 2 Chronicles 20:19). Many of the psalms with the heading A Psalm of the Sons of Korah may have been taken from their hymnbook (Psalm 42; 44 49; 84 85; 87 88). In a later list of temple singers the group of Heman replaced Korah and was joined by Asaph and Ethan as the three groups of temple singers (1 Chronicles 6:33 48). 1 Asaph contributed to 12 (Psalm 50, 73-83) Solomon (Psalm 72, 127) Moses (Psalm 90) Moses provided songs for the whole assembled people (Exodus 15:1 18; Deuteronomy 31:30 32:44; cf. 33:1 29). 2 Heman (Psalm 88) Ethan (Psalm 89) Remaining 48 are anonymous Ezra is thought to be the author of some of the Psalms and possibly was the final editor III. USAGE A. Arrangement There is much debate over whether or not there is an overarching theme to the whole book of Psalms. It s possible that those who compiled the Psalter arranged the individual Psalms to address the concerns of their age. The 1 Mitchell Mike and Phil Logan, "Korah", in Holman Illustrated Bible Dictionary, ed. Chad Brand, Charles Draper, Archie England et al. (Nashville, TN: Holman Bible Publishers, 2003), 1001. 2 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 935. 1
absence of a consensus on a theme is not unusual however, since the Psalms are basically a songbook, much like modern hymnals. Songs might be grouped in certain settings but the overall theme is simply songs of praise. Most of the Psalms were written to be used in Israel s Temple worship: 55 are dedicated to the Director of Music 24 reflect a connection to Temple musicians like the sons of Korah Some are written as specific parts of the Temple worship service Overall they reflect the worship of Israel during that time That doesn t mean there is theological intent in the Psalms. The Psalms represent the devout and inspired meditations of the heart upon God s law and His providential works. In fact, they are the religion of the Old Testament internalized in the heart and life of the believer. They have always been, as divinely intended, the model and pattern of acceptable worship and devotion to God, both privately and publicly. Although other psalms or songs are found in the Bible (for example, the Song of Moses in Deuteronomy 32:1 43), they were not intended for Israel s permanent worship in the temple. The book of Psalms, therefore, has appropriately been known as the hymnbook of Israel and, of course, the church for many centuries. As the inspired hymnbook, the Psalms expand and develop the Old Testament. The law is expanded by bringing forth the true spiritual application of the law to the heart of the individual and, at times, by interpreting significant events and practices in the law. Similarly, the Psalms at times interpret events in the historical books, furnishing spiritual insights and responses to many situations of life. The book of Psalms illuminates the writings of the prophets by showing the dangers of separating outward ritual (such as sacrifice) from true inward devotion and worship. 3 There is evidence of editorial arrangement however Psalms 1 2 introduce the whole Psalter Psalms 111 112 seem to comment on each other some affinity groupings are evident: God s universal kingship (Psalms 93; 95 99) Historical Psalms (Psalms 104 107) Hallel ( Praise ) Psalms (Psalms 104 106, 111 118, 120 136, and 146 150) used regularly in the three great feasts, Passover, Pentecost, and Tabernacles. Egyptian Hallel Psalms (Psalms 113 118) regarded as written by Moses, celebrating the deliverance of Yahweh from Egypt in the exodus sung at Hanukkah and new moon assemblies they were also sung by Jewish pilgrims on their way to Jerusalem to celebrate the feasts these were sung by the crowd in traditional fashion when Jesus approached Jerusalem on a donkey, receiving worship as the Messiah Psalms 113-114 are sung by Jewish families before the Seder, Psalms 115-118 are sung after the Seder The Great Hallel Psalms 120 136, 135 136, or Psalm 136 alone contains Israel s praise for Yahweh s provisions used with Psalms 146 150 in the daily morning service of the synagogue 4 The Songs of Ascents (Psalms 120 134) sung by pilgrims as they climbed the hill to Jerusalem before celebrating festivals The Hallelujah Psalms (Psalms 146 150) Hallelujah ( Praise Ye Yah ) is an integral part of many Psalms it is usually found at the beginning (Psalm 111) or at the close (Psalm 104) or both (Psalm 146) they are found in three groups Psalms 104-106; 111-113; and 146-150 in Psalms 115-117 Hallelujah is found as an integral part of the Psalm 5 B. Reflected in New Testament usage Psalms is the most quoted book in the New Testament 3 Fleming David M. and Russell Fuller, "Psalms, Book Of", in Holman Illustrated Bible Dictionary, ed. Chad Brand, Charles Draper, Archie England et al. (Nashville, TN: Holman Bible Publishers, 2003), 1343-44. 4 Steven R. Swanson, "Hallel", in vol. 3, The Anchor Yale Bible Dictionary, ed. David Noel Freedman (New York: Doubleday, 1992), 30. 5 James Orr, ed., The International Standard Bible Encyclopedia, 5 vols., (repr., 1939, Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1976), 1323. 2
Both Mary and Zacharias quote liberally from the Psalms in their poetic expressions of praise in Luke 1 and 2 The People shouted Psalm 118 as Jesus ascended on a donkey down the Mt. of Olives Jesus referred to Psalms 8, 118, and 110 in silencing the chief priests and scribes in the Temple (Matthew 21:16, 42) Peter quoted extensively from Psalms 16 and 110 in both his first and second sermons in Acts 2 and 4 Paul borrowed heavily from Psalms in writing Romans C. During the Reformation The Psalms contributed heavily to Martin Luther s understanding of theology. Before he nailed the 95 Theses to the door of the church in Wittenberg, he had lectured on the Psalms for two years. 6 The Psalms also became a key ingredient in Protestant worship. Many of the Reformers wrote music that expressed the words of the Psalms. In their move away from the Catholic Mass, Protestants incorporated congregational singing based mostly on the Psalms. Calvin felt the best way to worship God was to repeat back to Him His own words as found in the Psalms. The Psalms were so foundational to Protestant worship that the first book printed in North America was the Bay Psalm Book in 1644. D. Current usage The Psalms continue to be among the most beloved passages of Scripture for all Christians. Even our popular culture is aware of Psalm 23 and to a lesser degree other Psalms as well. We turn to the Psalms in a variety of emotional situations, including love and adoration to God, sorrow over sin, dependence on God in desperate circumstances, the battle of fear and trust, walking with God in dark times, devotion to the Word of God, and confidence in the eventual triumph of God s purposes in this world. III. WHAT ARE THE PSALMS? A. The Psalms are poetry All the psalms are Hebrew poetry not like English poetry which is based on meter and rhyme Hebrew poetry is based on logical parallelisms: 1) Synonymous thought of the first line is restated with similar concepts in the second Psalm 2:1 Why are the nations in an uproar And the peoples devising a vain thing? 2) Antithetic the thought of the second line is contrasted with the first Psalm 1:6 For the Lord knows the way of the righteous, But the way of the wicked will perish. 3) Climactic the second and subsequent lines pick up a crucial word, phrase, or concept and develop it in a stair-step fashion Psalm 29: 1, 2 Ascribe to the Lord, O sons of the mighty, Ascribe to the Lord glory and strength. Ascribe to the Lord the glory due to His name; Worship the Lord in holy array. 4) Chiastic thoughts are developed in an inverse fashion: A.. B B A. Example Psalm 1:2 But his delight is in the law of the Lord, And in His law he meditates day and night. 5) Acrostic or alphabetical arrangement develop thought from first to last verse in acrostic or alphabetic fashion Psalms 9, 10, 25, 34, 37, 111, 112, 119 (especially), 145 the first letter of the first word of every verse begins with successive Hebrew consonant from the alphabet through all 22 consonants aided in memorization and served to indicate that the subject had been covered from A to Z Psalm 119 is most complete example of this 6 Hilton C. Oswald, Introduction to Volume 10, First Lectures on the Psalms I: Psalm 1-75, Luther s Works, vol. 10 ( St. Louis: Concordia, 1974), x. 3
it has 22, eight-verse stanzas each beginning with successive letter of Hebrew alphabet uses eight words to describe Poetry speaks to our minds and to our hearts. Reading the Psalms engages both the right brain and the left brain, the intellect and the emotions, thinking and feeling. Look again at Psalm 1:2 But his delight is in the law of the LORD, And on His law he meditates day and night. With our heart we delight in God, with our mind we meditate on His law. The fact that the heart is mentioned first might indicate that our love for God and His Word is the reason our mind is engaged. We ve already come to love the Word, so we set our mind on it. As poetry, the Psalms are designed to engage our hearts so that our whole being will engage with God s Word. The writers of the Psalms utilize poetry as a means to explain a thought beyond the normal means of prose. Instead of saying, The people are sad, he says You have fed them with the bread of tears (Psalm 80:5). Rather than, You made me happy, he says, your God, has anointed you with the oil of gladness (Psalm 45:7). The writer doesn t say, Protect me, but, Hide me in the shadow of Your wings (Psalm 17:8). Reading the Psalms allows us to use our imaginations and see things in our mind s eye that we might not see through prose. Poems express emotion, and the Psalms run the gamut of emotion: 1. Love: I love you, O Lord, my strength. (Psalm 18:1) 2. Sorrow: My life is spent with sorrow (Psalm 31:10) 3. Discouragement: Why are you cast down, O my soul, and why are you in turmoil within me? (Psalm 42:5 ESV) 4. Shame: shame has covered my face (Psalm 44:15 ESV) 5. Exultation: in your salvation how greatly he exults! (Psalm 21:1 ESV) 6. Fear: Serve the Lord with fear (Psalm 2:11 ESV) 7. Peace: In peace I will both lie down and sleep (Psalm 4:8) 8. Gratitude: I will thank you in the great congregation (Psalm 35:18 ESV) 9. Confidence: though war arise against me, yet I will be confident (Psalm 27:3 ESV) C. S. Lewis remarks: What must be said is that the Psalms are poems, and poems intended to be sung: not doctrinal treatises, nor even sermons. Most emphatically the Psalms must be read as poems; as lyrics, with all the licenses and all the formalities, the hyperboles, the emotional rather than logical connections, which are proper to lyric poetry. They must be read as poems if they are to be understood; no less than French must be read as French or English as English. Otherwise we shall miss what is in them and think we see what is not. 7 B. The Psalms express truth The first five books of the Bible are called the Torah which means law or instruction from God Psalm 1:2 introduces Psalms with an emphasis on law too But his delight is in the law of the Lord, And in His law he meditates day and night. Psalm 119 contains 176 verses all but two make some reference to God s law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances Psalm 19:7-10 assures us: 1) Psalm 19:7 - The law of the Lord is perfect, restoring the soul; 2) Psalm 19:7 - The testimony of the Lord is sure, making wise the simple. 3) Psalm 19:8 - The precepts of the Lord are right, rejoicing the heart 4) Psalm 19:8 - The commandment of the Lord is pure, enlightening the eyes. 5) Psalm 19:9 - The fear of the Lord is clean, enduring forever 6) Psalm 19:9 - The judgments of the Lord are true; they are righteous altogether. 7) Psalm 19:10 - They are more desirable than gold, yes, than much fine gold; Sweeter also than honey and the drippings of the honeycomb. 7 C. S. Lewis, Reflections on the Psalms (N.Y.: Harcourt, Brace & World, 1958), 2-3. 4
C. The Psalms express theological content The Psalms deal with creation, the call of Abraham, the Exodus, the Law of Moses, the monarchy, Israel s disobedience, the exile, the return, and the hope of a greater kingdom. The Psalmists were reading their Bible and often they reflected on what God had already said through Moses and the prophets as the Holy Spirit led them. On top of that, the Psalms are the only book of the Old Testament which was written over the course of 1,000 years of Israel s history. Psalms contains all the themes of the Old Testament from Genesis to Malachi: 1) Wisdom literature instructs in right living 2) Lamentations suffering from enemies 3) Penitential dealing with internal sin 4) Kingship emphases theocratic and/or messianic rule 5) Thanksgiving psalms dealing with God s provision and providence The range of theological topics in the Psalms: Monotheism there is only one God, the maker of heaven and earth and ruler of all things He will vindicate His name in due time opposition to Him and the worship of idols is worthlessness Psalms 115; 96 Creation and fall God made man with dignity and purpose, but all mankind, since the fall, are touched by sin that only God can heal Psalms 32; 51 Election and covenant God chose a people for Himself and bound them to Him by His covenant this covenant expressed God s intention to save them, and through them to bring light to the rest of the world Psalms 89; 105; 119 God s omniscience and omnipotence Psalm 139 God s righteousness and truth Psalm 86 God s goodness Psalm 103 God s holiness Psalm 99 The foolishness of atheism Psalms 14; 53 The revelation of God in nature Psalm 19 The importance of repentance and restoration Psalms 6; 32; 38; 51; 143 The end of the righteous Psalms 1; 37 The Lord will fulfill His promises and deliver His people Psalms 2; 40 Imprecatory prayers for God to execute righteous justice against enemies Psalms 35; 69; 109; 137 8 Eschatology God s desire is for the nations to know and experience His glory He assures a glorious future for all His people the Messiah as the ultimate heir of David will lead His people in this great task of bringing light to the Gentiles D. The Psalms express Christ The background for this king is the covenant that God made with David in 2 Samuel 7. God promised David that one of his descendants would rule forever. 2 Samuel 7:12-13, 16 When your days are complete and you lie down with your fathers, I will raise up your descendant after you, who will come forth from you, and I will establish his kingdom... Your house and your kingdom shall endure before Me forever; your throne shall be established forever. This future King who would rule as the Son of David is introduced in Psalm 2:7-9 I will surely tell of the decree of the Lord: He said to Me, You are My Son, Today I have begotten You. Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession. You shall break them with a rod of iron, You shall shatter them like earthenware. David is both ancestor and model for the future King. Augustine called Jesus isti cantator psalmorum, himself the singer of the Psalms, because when David speaks in the Psalms, he is speaking for Christ. Derek Kidner notes, It 8 Fleming David M. and Russell Fuller, "Psalms, Book Of" In, in Holman Illustrated Bible Dictionary, ed. Chad Brand, Charles Draper, Archie England et al. (Nashville, TN: Holman Bible Publishers, 2003), 1344. 5
would scarcely seem too much to infer... that wherever David or the Davidic King appears in the Psalter... he foreshadows in some degree the Messiah. 9 The Psalms reflect Christ in several ways: Psalm 2 the ascension and rule of Christ Psalm 8:4-6 His humiliation and exaltation quoted in 1 Corinthians 15:27, 28; Ephesians 1:22; Hebrews 2:5 10. Psalms 16:8-11; 18:4-6; 116:3; 132:11 resurrection of Christ Psalm 22 there are at least 15 allusions to Christ in this Psalm, leading some to call it the Fifth gospel includes both lament and thanksgiving Psalm 34:20 bones won t be broken Psalm 40:6-8 the incarnation of Christ Psalms 41:9; 109:4-8 betrayal of Judas Psalm 45:6-7 His throne will last forever Psalm 68:18 He ascended into heaven Psalm 69:9 zeal for God Psalm 78:1-3 Jesus use of parables Psalm 89:3-4; 35-36 descendent of David Psalm 96:13 He is coming to judge the world Psalm 97:7 He is worthy of worship Psalm 91 not overtly messianic, but in light of the messianic nature of Psalms 96-100, this Psalm is best seen as comfort found in Jesus Psalms 96-100 aspects of the rule of the Messiah in the millennium Psalms 97; 102:25-27 His creative power Psalm 110:1-7 He is David s Son Jesus as of prophet, priest, and King Jesus referenced this Psalm specifically in Matthew 22:41 46; Mark 12:35 37; and Luke 20:40 44 Psalm 118 written by Moses, but incredibly Messianic along with Psalm 110, it is the Psalm most quoted by the New Testament (Matthew 21:9, 42; 23:39; Mark 11:9, 10; 12:10, 11; Luke 13:35; 19:38; 20:17; John 12:13; Acts 4:11; Hebrews 13:6; 1 Peter 2:7). IV. THE BOOKS OF PSALMS The Psalms are an integrated book yet they are made up of five smaller books like a symphony with five movements each stands alone yet fits the theme of the whole each of the sections ends with a doxology (Psalms 41:13; 72:18 20; 89:52; 106:48; 150:6) Jewish tradition said this five-fold division echoed the Pentateuch This story begins with Israel during the time of David and Solomon, continues through the exile, and ends when God has returned the people to the land. Books One and Two focus especially on David and his kingdom. Books Three and Four reflect the troubles and questions Israel faced during the exile in Babylon. Book Five looks forward after the exile. A. Book One Psalms 1-41 Book One covers Psalms 1-41 focuses on David and his kingdom all are written by David with possible exception of Psalm 33 and maybe Psalm 10 the focus is on David s experience as king prayers in times of distress are prevalent, with confidence in God alone who can save (Psalms 9; 11; 16;18) the theme of the first 41 Psalms could be God rescues David from his enemies reflections on ethics and worship with integrity in the middle of his adversity are found in Psalms 1; 14 15; 19; 24; and 26. 9 Derek Kidner, Psalms 1-72 (London: Intervarsity, 1973), 24. 6
Psalm 41:11-13 summarizes By this I know that You are pleased with me, Because my enemy does not shout in triumph over me. As for me, You uphold me in my integrity, And You set me in Your presence forever. Blessed be the Lord, the God of Israel, From everlasting to everlasting. Amen and Amen. B. Book Two Psalms 42-72 Book Two introduces the first Korah collection (Psalms 42 49, although Psalm 43 lacks a superscription), with a single Asaph psalm at Psalm 50. A further Davidic collection is found in Psalms 51 65 and 68 69, including the bulk of the historical superscriptions (Psalms 51 52; 54; 56 57; 59 60; 63) lament and distress dominant includes corporate voice of trouble (Psalm 44; cf. Psalms 67; 68) David is not the author of the first nine Psalms in this book they are written by the group of Levites called the Sons of Korah (Psalms 42-49) and Asaph, one of David s choirmasters (Psalm 50) shows the focus is no longer on David the king individually, but on God s people. Yet most of the Psalms in this book are still written by the king shows that the king and people are closely tied as the king goes, so go the people. The last psalm in this book, Psalm 72:17, reminds us that when the king is blessed, the whole nation is blessed May his name endure forever; May his name increase as long as the sun shines; And let men bless themselves by him; Let all nations call him blessed. Psalm 2 and Psalm 72 seem like bookends that bind Books One and Two together with their focus on the greatness of the king. Originally, these first two books were probably the Book of Psalms for Israel during the reign of David and time of the monarchy. This is emphasized by Psalm 72:20 which marks the end of a collection of David s Psalms. Doxology when the king is blessed, the whole nation is blessed theme might be God rescues His people from their enemies through His King Psalm 72:18-20 Blessed be the Lord God, the God of Israel, Who alone works wonders. And blessed be His glorious name forever; And may the whole earth be filled with His glory. Amen, and Amen. The prayers of David the son of Jesse are ended. C. Book Three Psalms 73-89 Book Three turns dark reflects a different time in Israel s history no more king on the throne Jerusalem has been destroyed and the Temple burned Psalm 74:3 Turn Your footsteps toward the perpetual ruins; The enemy has damaged everything within the sanctuary. Book Three describes the destruction of the temple probably compiled after Israel was taken in exile to Babylon. Many of the psalms in Book Three are from an earlier time psalms of David, Ethan, Asaph but they were arranged into this book to help Israel trust in God through the pain of the exile. Book Three asks some of the toughest questions in all the Psalms. How could God allow this? How long will this last? Is there any hope? These questions come to a head in the last psalm of this book, Psalm 89. In a real sense, this is the great hinge of the whole book of Psalms, the main crisis point. The first two-thirds of Psalm 89 celebrate God s covenant with David, his anointed king Psalm 89:3-4 I have made a covenant with My chosen; I have sworn to David My servant, I will establish your seed forever And build up your throne to all generations. Then the Psalmist tells God He has gone back on His Word Psalm 89:38-39 But You have cast off and rejected, You have been full of wrath against Your anointed. You have spurned the covenant of Your servant; You have profaned his crown in the dust. How could this be? How could God promise David an eternal throne and then let it fall apart like this? Book Three could be summarized, How could God abandon His king and His people? this book contains most of the Psalms 7
of Asaph (Psalms 73-83), as well as another set of Korah Psalms (Psalms 84-85; 87-88) indicates songs of a leaderless people Psalm 73 questions justice of God before seeing God s light there are rays of hope in Psalms 75, 85, 87, but Psalm 88 ends up being the bleakest of all psalms Book Two ended with the high point of royal aspirations but Book Three ends with Psalm 89 where these aspirations are practically destroyed D. Book Four Psalms 90-106 Evidently, the people had not been brought home from exile when this book was compiled thus, it would seem it is compiled during the time of the exile Book Four opens in Psalm 90 with a response to problems of Book Three Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel s behalf long before David theme is seen again in Psalms 103 106, which summarize God s dealings with his people before any kings reigned. In between there is a group of psalms (Psalms 93 100) characterized by the refrain The Lord reigns. this section refutes the doubts of Psalm 89 reaffirming that God is still King and Judge over all the earth The people could see their captivity with new eyes God is at work among the nations and He is a refuge for His people wherever they may be scattered theme God is still our Judge and King. Book Four concludes with a prayer for God to return the people from exile Doxology Psalm 106:47 Save us, O Lord our God, and gather us from among the nations, to give thanks to Your holy name and glory in Your praise. Blessed be the Lord, the God of Israel, From everlasting even to everlasting. And let all the people say, Amen. Praise the Lord! E. Book Five Psalms 107-150 Book Five was compiled after the exile when God brought Israel back home Psalm 107:2-3 affirms this Let the redeemed of the Lord say so, Whom He has redeemed from the hand of the adversary And gathered from the lands, from the east and from the west, From the north and from the south. Structure of Book Five reflects the answer to the closing petition of Book Four in Psalm 106:47 Psalm 107 affirms that God does answer prayer concludes with five Hallelujah psalms (Psalms 146 150). In between there are several psalms affirming the validity of the promises to David (Psalms 110; 132; 144), two collections of Davidic psalms (Psalms 108 110; 138 145); the longest psalm, celebrating the value of the law (Psalm 119); and 15 psalms of ascent for use by pilgrims to Jerusalem (Psalms 120 134). What should Israel do now that they are back in the land? Love His Word and keep His commandments Psalm 119 is the center of gravity for this book with its celebration of God s Word. The Songs of Ascent (Psalms 120-134) remind faithful pilgrims to keep the Passover. The people should also look for another king, a king greater than David. They should have learned from the exile that there is more to God s plan than an earthly kingdom. In Psalm 110, David talks about a king who will rule from the throne of God in heaven. Psalm 110:1 The Lord says to my Lord: Sit at My right hand Until I make Your enemies a footstool for Your feet. So God s promise to David was not dead. Instead, it was far more glorious and wonderful than they could have imagined. The Son of David would not be merely a human king he would be great enough to sit on the throne of God in heaven. How this could be would remain a mystery until the incarnation when Jesus was born as the legitimate Son of David and the Son of God. From the perspective of the New Testament, we know that Jesus Christ is now seated at the right hand of God in power and glory where he will reign forever and ever. Is He your king? If He is, you can say with the last verse of the Psalms 150:6 Let everything that has breath praise the Lord. Praise the Lord! 8
Lessons: 1. God desires worship 2. God is a help in time of trouble 3. God will not abandon His people 4. Jesus is the future King of Israel 9