Demon activity is discussed and deliverance and casting out demons is dealt with in detail. It also teaches how to renew the carnal mind and walk in the spirit of life, thereby overcoming depression, loneliness and fear. Does God call women to the five-fold ministry? These and other woman related topics are scripturally examined.
This book shows how to avoid those areas. It also deals wisely with the excesses and extremes in the body of Christ. How can we be conformed to the image of Christ? There are psalms that devote the same number of lines to each stanza as Ps 12 ; 41 , or do so with variation only in the introductory or concluding stanza as Ps 38 ; 83 ; Others match the opening and closing stanzas and balance those between as Ps 33 ; A particularly interesting device is to place a key thematic line at the very center, sometimes constructing the whole or part of the poem around that center see note on Still other design features are pointed out in the notes.
The authors of the psalms crafted their compositions very carefully. They were heirs of an ancient art in many details showing that they had inherited a poetic tradition that goes back hundreds of years , and they developed it to a state of high sophistication. Their works are best appreciated when carefully studied and pondered. The Psalter is for the most part a book of prayer and praise.
In it faith speaks to God in prayer and of God in praise. But there are also psalms that are explicitly didactic instructional in form and purpose teaching the way of godliness. As noted above Collection, Arrangement and Date , the manner in which the whole collection has been arranged suggests that one of its main purposes was instruction in the life of faith, a faith formed and nurtured by the Law, the Prophets and the canonical wisdom literature.
Accordingly, the Psalter is theologically rich. Its theology is, however, not abstract or systematic but doxological, confessional and practical.
So a summation of that "theology" impoverishes it by translating it into an objective mode. Furthermore, any summation faces a still greater problem. The Psalter is a large collection of independent pieces of many kinds, serving different purposes and composed over the course of many centuries. Not only must a brief summary of its "theology" be selective and incomplete; it will also of necessity be somewhat artificial.
It will suggest that each psalm reflects or at least presupposes the "theology" outlined, that there is no "theological" tension or progression within the Psalter.
Manifestly this is not so. Still, the final editors of the Psalter were obviously not eclectic in their selection.
They knew that many voices from many times spoke here, but none that in their judgment was incompatible with the Law and the Prophets. No doubt they also assumed that each psalm was to be understood in the light of the collection as a whole. That assumption we may share. Hence something, after all, can be said concerning seven major theological themes that, while admittedly a bit artificial, need not seriously distort and can be helpful to the student of the Psalms.
Unquestionably the supreme kingship of Yahweh in which he displays his transcendent greatness and goodness is the most basic metaphor and most pervasive theological concept in the Psalter -- as in the OT generally.
It provides the fundamental perspective in which people are to view themselves, the whole creation, events in "nature" and history, and the future.
All creation is Yahweh's one kingdom. To be a creature in the world is to be a part of his kingdom and under his rule.
To be a human being in the world is to be dependent on and responsible to him. To proudly deny that fact is the root of all wickedness -- the wickedness that now pervades the world. God's election of Israel and subsequently of David and Zion, together with the giving of his word, represent the renewed inbreaking of God's righteous kingdom into this world of rebellion and evil.
It initiates the great divide between the righteous nation and the wicked nations, and on a deeper level between the righteous and the wicked, a more significant distinction that cuts even through Israel.
In the end this divine enterprise will triumph. Human pride will be humbled, and wrongs will be redressed. The humble will be given the whole earth to possess, and the righteous and peaceable kingdom of God will come to full realization. These theological themes, of course, have profound religious and moral implications. Of these, too, the psalmists spoke. One question that ought yet to be addressed is: Do the Psalms speak of the Christ? Yes, in a variety of ways -- but not as the prophets do.
The Psalter was never numbered among the "prophetic" books. On the other hand, when the Psalter was being given its final form, what the psalms said about the Lord and his ways with his people, about the Lord and his ways with the nations, about the Lord and his ways with the righteous and the wicked, and what the psalmists said about the Lord's anointed, his temple and his holy city -- all this was understood in light of the prophetic literature both Former and Latter Prophets.
Relative to these matters, the Psalter and the Prophets were mutually reinforcing and interpretive. When the Psalms speak of the king on David's throne, they speak of the king who is being crowned as in Ps 2 ; 72 ; -- though some think is an exception or is reigning as in Ps 45 at the time. They proclaim his status as the Lord's anointed and declare what the Lord will accomplish through him and his dynasty.
Thus they also speak of the sons of David to come -- and in the exile and the postexilic era, when there was no reigning king, they spoke to Israel only of the great Son of David whom the prophets had announced as the one in whom God's covenant with David would yet be fulfilled.
So the NT quotes these psalms as testimonies to Christ, which in their unique way they are. In him they are truly fulfilled. When in the Psalms righteous sufferers -- who are "righteous" because they are innocent, not having provoked or wronged their adversaries, and because they are among the "humble" who trust in the Lord -- cry out to God in their distress as in Ps 22 ; 69 , they give voice to the sufferings of God's servants in a hostile and evil world.
These cries became the prayers of God's oppressed "saints," and as such they were taken up into Israel's book of prayers. When Christ came in the flesh, he identified himself with God's "humble" people in the world. He became for them God's righteous servant par excellence, and he shared their sufferings at the hands of the wicked.
Thus these prayers became his prayers also -- uniquely his prayers. In him the suffering and deliverance of which these prayers speak are fulfilled though they continue to be the prayers also of those who take up their cross and follow him. Similarly, in speaking of God's covenant people, of the city of God, and of the temple in which God dwells, the Psalms ultimately speak of Christ's church.
The Psalter is not only the prayer book of the second temple; it is also the enduring prayer book of the people of God.
Now, however, it must be used in the light of the new era of redemption that dawned with the first coming of the Messiah and that will be consummated at his second coming. All rights reserved. Used with permission. Plus Toggle navigation. Password Assistance. Email address. Book of Salmos. Share Tweet Save. Chapters 1.
Summary Summary of the Book of Psalms This summary of the book of Psalms provides information about the title, author s , date of writing, chronology, theme, theology, outline, a brief overview, and the chapters of the Book of Psalms.
Title The titles "Psalms" and "Psalter" come from the Septuagint the pre-Christian Greek translation of the OT , where they originally referred to stringed instruments such as harp, lyre and lute , then to songs sung with their accompaniment. Collection, Arrangement and Date The Psalter is a collection of collections and represents the final stage in a process that spanned centuries.
Authorship and Titles or Superscriptions Of the psalms, only 34 lack superscriptions of any kind only 17 in the Septuagint, the pre-Christian Greek translation of the OT. Psalm Types Hebrew superscriptions to the Psalms acquaint us with an ancient system of classification: 1 mizmor "psalm" ; 2 shiggaion see note on Ps 7 title ; 3 miktam see note on Ps 16 title ; 4 shir "song" ; 5 masvkil see note on Ps 32 title ; 6 tephillah "prayer" ; 7 tehillah "praise" ; 8 lehazkir "for being remembered" -- i.
Literary Features The Psalter is from first to last poetry, even though it contains many prayers and not all OT prayers were poetic see 1Ki ; Ezr ; Ne ; Da -- nor, for that matter, was all praise poetic see 1Ki Theology: Introduction The Psalter is for the most part a book of prayer and praise. Theology: Major Themes At the core of the theology of the Psalter is the conviction that the gravitational center of life of right human understanding, trust, hope, service, morality, adoration , but also of history and of the whole creation heaven and earth , is God Yahweh, "the Lord"; see Dt and note.
He is the Great King over all, the One to whom all things are subject. He created all things and preserves them; they are the robe of glory with which he has clothed himself. Because he ordered them, they have a well-defined and "true" identity no chaos there.
Because he maintains them, they are sustained and kept secure from disruption, confusion or annihilation. Because he alone is the sovereign God, they are governed by one hand and held in the service of one divine purpose. Under God creation is a cosmos -- an orderly and systematic whole.
What we distinguish as "nature" and history had for the psalmists one Lord, under whose rule all things worked together. Through the creation the Great King's majestic glory is displayed. He is good wise, righteous, faithful, amazingly benevolent and merciful -- evoking trust , and he is great his knowledge, thoughts and works are beyond human comprehension -- evoking reverent awe.
By his good and lordly rule he is shown to be the Holy One. As the Great King by right of creation and enduring absolute sovereignty, he ultimately will not tolerate any worldly power that opposes or denies or ignores him. He will come to rule the nations so that all will be compelled to acknowledge him. This expectation is no doubt the root and broadest scope of the psalmists' long view of the future.
Because the Lord is the Great King beyond all challenge , his righteous and peaceable kingdom will come, overwhelming all opposition and purging the creation of all rebellion against his rule -- such will be the ultimate outcome of history. These are the ones who ruthlessly wield whatever power they possess to attain worldly wealth, status and security; who are a law to themselves and exploit others as they will. In the Psalter, this kind of "pride" is the root of all evil.
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