Psalm 28 – “Petition About Deceitful Friends”

Hebrew-English Text
I. Summary
The psalmist asks God to save him from deceitful friends.

II. Photo
The psalmist puts his faith in God: “Do not disregard me, for if you disregard me, I shall be like those gone down into the Pit!” (v. 1b)

III. Select Verses
2: Listen to my plea for mercy when I cry out to You, when I lift my hands toward Your inner sanctuary.
3-5: Do not count me with the wicked and evildoers who profess goodwill toward their fellows while malice is in their heart. Pay them according to their deeds, their malicious acts; according to their handiwork pay them, give them their deserts. For they do not consider the LORD’s deeds, the work of His hands. May He tear them down, never to rebuild them!
7: The LORD is my strength and my shield; my heart trusts in Him. I was helped, and my heart exulted, so I will glorify Him with my song.

IV. Outline
1a. Superscription
1b-2. Invocation and initial plea
3. Petition: safety from evil friends
4-5. Imprecation and rationale: evil friends
6. Blessing and rationale
7a. Trust
7b. Anticipated praise
8. Praise: God is the strength of his anointed
9. Petition for the people

V. Comment
No comment today. Stay tuned.

VI. Works Used
(see “Commentaries” page)
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Craigie, Peter C. “Psalms 1-50” Word Biblical Commentary vol. 19 (Waco, Texas: Wordbooks, 1983).
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Photo taken from http://www.carto.net/neumann/caving/fotos/croatia_2007_04/032_munizaba_cave_entrance_pit.jpg

Psalm 6 – “Prayer for Healing”

Hebrew-English Text
I. Summary
The psalmist begs God to heal him from sickness.

II. Photo
The psalmist calls out to God: “Have mercy on me, O Lord, for I languish! Heal me, O Lord, for my bones shake with terror!” (v. 3)

III. Select Verses
2-4: O LORD, do not punish me in anger, do not chastise me in fury. Have mercy on me, O LORD, for I languish; heal me, O LORD, for my bones shake with terror. My whole being is stricken with terror, while You, LORD — O, how long!
6: For there is no praise of You among the dead; in Sheol, who can acclaim You?
7-8: I am weary with groaning; every night I drench my bed, I melt my couch in tears. My eyes are wasted by vexation, worn out because of all my foes.
10: The LORD heeds my plea, the LORD accepts my prayer.
11: All my enemies will be frustrated and stricken with terror; they will turn back in an instant, frustrated.

IV. Outline
1. Superscription
2-6. Invocations and petition for health
7-8. Complaint about enemies
9-11. Affirmation of confidence; Imprecation of enemies

V. Comment
Psalm 6 belongs to the genre that scholars call the Complaint/Petition of the Individual. This genre, which will be described in the days to come, often contains an imprecation against the author’s enemeis (e.g. Pss 35:4-8, 19, 25-26; 69:23-29; 109:6-20, 7-29). Our psalm is no exception, and verses 9-11 read as follows: “Away from me, all you evildoers, for the LORD heeds the sound of my weeping. The LORD heeds my plea, the LORD accepts my prayer. All my enemies will be frustrated and stricken with terror; they will turn back in an instant, frustrated.”

Who were these enemies and what were they like? Gerstenberger points to two types of enemies in the Psalms, those who come from “without” and those who come from “within.” He writes: “Research on group life has shown that any human aggregation of some inner coherence soon tries to define a boundary around itself, in terms of which it distinguishes in-group and out-group affairs and values, usually viewing outsiders as enemies and devils. This division of the world into friend and foe seems to be recognizable in psalms that stem from small-group relations. The defense mechanism of the primary, or natural, group work against all those outsiders identified as dangerous and hostile (Psalms 109 and 120). The same tendency becomes even more apparent in secondary organizations of larger-scale society, whether tribe, tribal alliance, or nation… All rituals of petition, thanksgiving, and praise, to be sure, betray an attempt to seek group survival and group dominance over foreign bands.

“Israelite theologians became increasingly aware, however, that there were also dangerous internal rifts. Even small-group complaints lament over friends who turn away from the suffering individual, thus betraying their duty to live in solidarity with one another (Pss 35:11-16; 55:13-15). Later in Israelite history we witness the development of a class society. Because of its centralized economic and military interests, the monarchy gave rise to a feudalism that ruthlessly exploited the small landowners and the agrarian and urban proletariat (cf. Amos 2:6-8; 5:11-12; Isa 5:8-10). The new stratification of society into rich and poor persisted through the exilic age (Neh 5:1-13) and is clearly reflected in many psalms (e.g., Psalms 12; 37; 49). In other words, Old Testament theologians were well aware of class distinctions and class interests within Israel herself. The enemy and the evil one were not simply to be located outside the chosen people. Psalmists frequently formulate stringent verdicts against oppressors within their own ethnic ranks (1 Sam 2:3-8; Psalm 10).” (31)

VI. Works Used
(see “Commentaries” page)
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Craigie, Peter C. “Psalms 1-50” Word Biblical Commentary vol. 19 (Waco, Texas: Wordbooks, 1983).
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Photo taken from http://livemorristown.files.wordpress.com/2010/02/stethoscope1.jpg

Psalm 5 – “Petition for Righteousness”

Hebrew-English Text
I. Summary
The psalmist begs God to lead him on the path of righteousness and to do away with sinners.

II. Photo
The psalmist prays at dawn: “Hear my voice, O Lord, at daybreak; at daybreak I plead before you, and wait!” (v. 4)

III. Select Verses
5-7: For You are not a God who desires wickedness; evil cannot abide with You; wanton men cannot endure in Your sight. You detest all evildoers; You doom those who speak lies; murderous, deceitful men the LORD abhors.
8: But I, through Your abundant love, enter Your house; I bow down in awe at Your holy temple.
9: O LORD, lead me along Your righteous [path] because of my watchful foes; make Your way straight before me.
10-11: For there is no sincerity on their lips; their heart is [filled with] malice; their throat is an open grave; their tongue slippery. Condemn them, O God; let them fall by their own devices; cast them out for their many crimes, for they defy You.

IV. Outline
1. Superscription
2-4. Invocation and initial plea
5-7. Praise: God’s righteousness
8. Description of worship
9. Petition
10-11. Description of enemies and imprecation
12-13. Didactic blessing

V. Comment
No comment today. Stay tuned.

VI. Works Used
(see “Commentaries” page)
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Craigie, Peter C. “Psalms 1-50” Word Biblical Commentary vol. 19 (Waco, Texas: Wordbooks, 1983).
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Photo taken from http://media.cottagecountrynow.ca/special/parrysound/gallery/albums/scenic/Daybreak_Photographer_Gary_St_Jean.jpg

Psalm 4 – “Didactic Prayer of Trust”

Hebrew-English Text
I. Summary
The psalmist urges the people to offer sacrifices and trust in God.

II. Photo
The psalmist speaks to god: “You put joy in my heart when their grain and wine show increase!” (v. 8 )

III. Select Verses
2: Answer me when I call, O God, my vindicator! You freed me from distress; have mercy on me and hear my prayer.
4-6: Know that the LORD singles out the faithful for Himself; the LORD hears when I call to Him. So tremble, and sin no more; ponder it on your bed, and sigh. Offer sacrifices in righteousness and trust in the LORD.
8-9: You put joy into my heart when their grain and wine show increase. Safe and sound, I lie down and sleep, for You alone, O LORD, keep me secure.

IV. Outline
1. Superscription
2. Invocation
3-6. Didactic lesson for the people
7. Complaint and petition for the people
8-9. Affirmation of trust

V. Comment
Continuing with our introduction to Psalms, one might ask: How did the book of psalms come about? Gerstenberger writes: “The evidence is overwhelming that written prayers, songs, and rituals were destined to be used primarily by the cultic officiant. The Old Testament Psalter reveals the same original purpose. It received the Hebrew name sepher tehillim “book of praises,” and praising was in later times the responsibility of the Levitical singers (1 Chr 16:7; 23:5, 30; 25; etc.)… What was the worship service like that prompted the compilation of the Psalter? And who were, after all, those singers entrusted with the responsibility of carrying out cultic ceremonies in later Old Testament times? Judging from postexilic situations in general, we know that cult centralization in Jerusalem was a lofty theological ideal. In reality, downtrodden, dependent, dispersed Israel needed religious rituals of various types that were not physically linked with the temple. That is, Jewish communities in many countries had to develop their own rights and prayers, perhaps in some correspondence with the Jerusalem authorities. Petition and praise to [God] had to continue on a local level, although sacrifice was permitted only at the central temple. This situation of worshiping communities far way from Jerusalem, relying on the Word of God, on prayer and obedience, and on solidarity of the faithful and eschatological hope, is manifest with particular clarity in the latest literary layers of the Psalter.” (28-29)

This does not mean, however, that all psalms come from the postexilic period. In fact, Gerstenberger dates the psalms – which were continually redacted – as follows:

Early preexilic: Individual psalms and liturgies; small, unidentified collections for liturgical use
Later preexilic: Pss 42-49 (Korahite collection), Pss 78-83 (Asaph collection), Pss 96-99 (Yahweh enthronement), Pss 111-118 (Hallelujah psalms), Pss 120-134 (Psalms of ascent)
Exilic: Pss 3-41 (David collection), Pss 51-72 (Davidic collection), Pss 84-89 (Elohistic collection), Pss 108-110 (Davidic collection), Pss 138-145 (Davidic collection)
Postexilic: Pss 1-2 (Frame), Pss 3-41 (Book One), Pss 42-72 (Book Two), Pss 73-89 (Book Three), Pss 90-106 (Book Four), Pss 107-149 (Book Five), Ps 150 (Frame)

VI. Works Used
(see “Commentaries” page)
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Craigie, Peter C. “Psalms 1-50” Word Biblical Commentary vol. 19 (Waco, Texas: Wordbooks, 1983).
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Photo taken from http://thundafunda.com/33/backgrounds/Stacked%20Wine%20Barrels,%20Napa%20Valley,%20California%20pictures.html

Psalm 3 – “Complaint Against Enemies”

Hebrew-English Text
I. Summary
The psalmist begs God to save him from his enemies.

II. Photo
The psalmist trusts in God: “I lie down and sleep and wake again, for the Lord sustains me.” (v. 6)

III. Select Verses
1: A psalm of David when he fled from his son Absalom.
2-3: O LORD, my foes are so many! Many are those who attack me; many say of me, “There is no deliverance for him through God.” Selah.
7: I have no fear of the myriad forces arrayed against me on every side.
8: Rise, O LORD! Deliver me, O my God! For You slap all my enemies in the face; You break the teeth of the wicked.

IV. Outline
1. Historical superscription
2a. Invocation
2b-3. Complaint: a multitude of enemies
4. Praise/thanks/trust
5. Anticipated praise
6-7. Trust
8. Petition
9. Blessing

V. Comment
Psalm 3 is the first psalm that fits into a clear genre, namely the “individual complaint.” One might ask, What is the book of Psalms? Gerstenberger writes: “The songs and prayers collected in this biblical book are but a sample of the texts used in Israel’s ceremonials throughout the centuries. As we have seen, numerous poems, for some reason or other, were not incorporated into the collection, such as the victory songs of Deborah (Judges 5) and Miriam (Exod 15:1-18), the thanksgivings of Jonah (Jonah 2), Hannah (1 Sam 2:1-10), and Hezekiah (Isa 38:10-20), or the mourning songs of the book of Lamentations, the complaints of Jeremiah and Job, and the hymns of Second Isaiah. Later compilations such as the Psalms of Solomon, of course, could no longer enter in the canonical Psalter because this book of hymns and prayer had already been closed by about 200 B.C. Other books of sacred poetry (cf. Num 21:14; Josh 10:12-13; 2 Sam 1:18; 1 Kgs 8:53 [LXX]) had been lost even before the formationof the Psalter began. What generative forces, then, brought about, sometime between 500 and 200 B.C., this specific, eclectic collection of religious poetry?
“Prayers and sacred songs are generally collected for liturgical reasons, not for private edification. Such collections normally serve as handbooks for cultic officials, not for the layperson who only participates in worship. This generalization was true particularly in ancient times, when most people were illiterate. Numerous examples can be listed to illustrate these observations. The Essenes of Qumran had their own hymnal, as did the Manichaeans and the Mandaeans… The ‘liturgical handbook,’ however, is by no means an invention of ancient Israel. As early as Sumerian times there existed ‘canonical’ collections of prayers. Later we know of many Babylonian and Assyrian rituals, including su-illa, ‘lifting up of the hands,’ namburbi ‘rite of acquittal or absolution,’ surpu ‘burning,’ maqlu ‘roasting,’ and bit rimki ‘washhouse.’ In a similar way, all the other nations of the ancient Near East committed their liturgical texts to writing. The evidence is overwhelming that written prayers, songs, and rituals were destined to be used primarily by the cultic officiant. The OT Psalter reveals the same original purpose.” (27)

While Gerstenberger makes many interesting points, it must be pointed out that he goes too far in his description of the psalms’ relation to ancient Near Eastern cultic literature. While it makes sense that the psalms were preserved by a priestly group, nothing quite like the Psalter has ever been found in the ancient world. In other words, the book of Psalms is unique, even for the variegated cultic texts of ancient Near East.

VI. Works Used
(see “Commentaries” page)
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Craigie, Peter C. “Psalms 1-50” Word Biblical Commentary vol. 19 (Waco, Texas: Wordbooks, 1983).
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Photo taken from http://www.redhilldental.com.au/attachments/Image/Sleep_101.jpg

Psalm 2 – “Coronating A King”

Hebrew-English Text
I. Summary
God pledges to support his king in Jerusalem.

II. Photo
God speaks to the King: “You are my son, I have fathered you on this day.” (v. 7b)

III. Select Verses
1-3: Why do nations assemble, and peoples plot vain things; kings of the earth take their stand, and regents intrigue together against the LORD and against His anointed? “Let us break the cords of their yoke, shake off their ropes from us!”
6-9: “But I have installed My king on Zion, My holy mountain!” Let me tell of the decree: the LORD said to me, “You are My son, I have fathered you this day. Ask it of Me, and I will make the nations your domain; your estate, the limits of the earth. You can smash them with an iron mace, shatter them like potter’s ware.”
10-12: So now, O kings, be prudent; accept discipline, you rulers of the earth! Serve the LORD in awe; tremble with fright, pay homage in good faith, lest He be angered, and your way be doomed in the mere flash of His anger. Happy are all who take refuge in Him.

IV. Outline
1-2. Rhetorical question about Israel’s enemies
3. Motivational wish
4-6. God establishes the king in Zion
7-9. God supports his king
10-12a. Exhortation to foreign kings
12b. Beatitude for those who take refuge in God

V. Comment
Psalm 2, which does not conform to any specific literary genre, focuses on anointing the king. Craigie writes: “In general terms, the psalm is a royal psalm and must be interpreted in association with the Hebrew monarchy. More specifically, Psalm 2 is a coronation psalm; such a classification depends primarily upon the content of the psalm, rather than any characteristic form which distinguishes it from other royal psalms. A coronation involved the setting of a crown upon the new king’s head, the formal presentation of a document to the new king, and his proclamation and anointing (cf 2 Kgs 11:12)… The identification of the psalm with the coronation of a Davidic king is clarified by the parallels between this psalm and the promises given to David in the oracle of Nathan (2 Sam 7:8–16).” (64)

VI. Works Used
(see “Commentaries” page)
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Craigie, Peter C. “Psalms 1-50” Word Biblical Commentary vol. 19 (Waco, Texas: Wordbooks, 1983).
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Photo taken from http://jewelsoflifephotography.com/index2/wp-content/uploads/2010/02/Baby-C-BW.jpg

Psalms 1 – “Didactic Psalm: The Righteous and the Wicked”

Hebrew-English Text
I. Summary
The righteous are blessed but the wicked are doomed.

II. Photo
The psalmist praises the righteous: “He is like a tree planted beside streams of water, which yields its fruit in season, whose foliage never fades, and whatever it produces thrives.” (v. 3)

III. Select Verses
(The entire chapter)
1-3: Happy is the man who has not followed the counsel of the wicked, or taken the path of sinners, or joined the company of the insolent; rather, the teaching of the LORD is his delight, and he studies that teaching day and night. He is like a tree planted beside streams of water, which yields its fruit in season, whose foliage never fades, and whatever it produces thrives.
4-5: Not so the wicked; rather, they are like chaff that wind blows away. Therefore the wicked will not survive judgment, nor will sinners, in the assembly of the righteous.
6: For the LORD cherishes the way of the righteous, but the way of the wicked is doomed.

IV. Outline
1-3. Beatitude for the just man
4-5. Denunciation for the wicked man
6. Summary statement

V. Comment
Collins makes two interesting points in his introduction to Psalms, and the first has to do with the name of the book: “The name ‘Psalms’ is derived from the Greek Psalmoi (Latin Psalmi), from the verb psallo, to sing to the accompaniment of a harp or lyre. In Hebrew tradition the book is called tehillim, ‘praises.’ The root word, hll, is reflected in the acclamation ‘Hallelujah,’ which in the Hebrew Bible occurs only in the Psalter, at the beginning or end of several psalms. The closest Hebrew equivalent for ‘psalm’ is mizmor, which occurs fifty-seven times. Individual psalms are also called shir (song) or even tephillah (prayer), among other terms, some of which are no longer intelligible, such as miktam.” (461)

The second point describes the shape of the book: “The book of Psalms as found in the Hebrew Bible is divided into five books: 1-41; 42-72; 73-89; 90-106; 107-150. Each book ends with a doxology, or short hymn of praise: 41:13; 72:20; 89:52; 106:48. Psalm 150 is a doxology in its entirety, to mark the end of the Psalter… Nonetheless, there is evidence that this arrangement of the Psalms was made at a relatively late time. One indication of this is the presence of several smaller clusters that reflect earlier groupings of psalms, such as the Psalms of Asaph and of the Korahites, noted above, or the ‘Songs of Ascent’ (130-134). In the first book (1-41), all but 1, 2, 10, and 33 have superscriptions that mention David. Another cluster of psalms with Davidic superscriptions is found in Psalms 51-70 (of which only 66-67 are exceptions). Moreover, Psalm 72 is followed by an epilogue, which says that the prayers of David, son of Jesse, are ended. This statement would seem to mark the end of an earlier collection. Psalms 42-83 (that is, the second book and most of the third) are sometimes called the Elohistic Psalter, since in these psalms God is called ‘elohim more than four times as often as YHWH, whereas the latter name predominates in the rest of the Psalter by a ration of better than 2:1. It should be noted that this Elohistic Psalter overlaps the second and third books of the canonical collection.” (462)

VI. Works Used
(see “Commentaries” page)
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Photo taken from http://media.photobucket.com/image/tree%20river%20water/marshbotany/_MG_3538_DxO_RAW2copypop.jpg

Psalm 150 – “Summons to Praise”

music_score Hebrew-English Text
I. Summary
Psalm 150 is the last psalm in the Psalter. It calls on everyone to praise God’s greatness with musical instruments.

II. Photo
The psalmist calls on everyone to praise God with musical instruments: “Praise Him with blasts of the horn; praise Him with harp and lyre. Praise Him with timbrel and dance; praise Him with lute and pipe. Praise Him with resounding cymbals; praise Him with loud-clashing cymbals.” (vv. 3-5)
III. Important Verses
vv. 3-5: Praise Him with blasts of the horn; praise Him with harp and lyre. Praise Him with timbrel and dance; praise Him with lute and pipe. Praise Him with resounding cymbals; praise Him with loud-clashing cymbals.
v. 6: Let all that breathes praise the LORD. Hallelujah.

IV. Outline
1a. Superscription
1b-6a. Summons to praise
6b. Postscript

V. Comment
Psalm 150 is the last psalm in the Psalter. While most hymns begin with a call to praise (cf. Ps. 96:1-3, 100:1-4, 105:1-3, etc.), Psalm 150 is a call to praise in its entirety. Another example of this phenomenon is Ps. 134, and it is possible that these psalms “served as a general response or introit to the recitation of other hymns or thanksgivings” (Gerstenberger, 458). It is fitting that the Psalter, which is traditionally called Tehillim (from the root hll “praise”), ends with a psalm that contains the word hll “praise” a total of 13 times.

The psalm opens, “Praise God in His sanctuary; praise Him in the sky, His stronghold.” The word ‘qodesho “His sanctuary” is used elsewhere, often to describe the place from which God speaks or makes an oath (cf. Ps. 60:8, 89:36, 108:8, Am. 4:2). The word reqia’ “sky” also seems to be the place where God dwells: the word appears quite often in Ezekiel’s vision of God (Ezek. 1:22-26). The next verse, which calls on people to praise God’s “mighty acts” and “exceeding greatness” also has its parallels (e.g. Ps. 54:3, 79:11).

What makes Psalm 150 unique is its extensive call to use instruments in vv. 3-5. A total of eight instruments are listed, and some are known from non-hymnic contexts:
1. shofar “ram’s horn trumpet” – this was also used for military purposes and at certain festivals such as the day of atonement (cf. Josh 6:4-6, Am. 3:6, Lev. 25:9).
2. nevel “harp” – this instrument, often accompanied by the lyre, is regularly mentioned in the context of hymn singing (cf. Ps. 33:2; 57:9, 2 Sam 6:5, 1 Kings 10:12).
3. khinnor “lyre” – this instrument, often accompanied by the harp, is regularly mentioned in the context of hymn singing (cf. Ps. 33:2; 57:9, 2 Sam 6:5, 1 Kings 10:12). It also was used for pleasure (cf. Job 21:12).
4. tof “timbrel” – these were the hand-drums used by Miriam in her dance at the sea (Ex. 15:20). They were also used for pleasure (cf. Job 21:12).
5. minnim “corded instrument” – it is not clear what this was (only other occurrence: Ps. 45:9).
6. ‘ugav “flute” – this instrument, which appears in Gen. 4:21, is rarely mentioned. In addition to hymn singing, it was used for funerary purposes (cf. Job 30:31). It also was used for pleasure (cf. Job 21:12).
7-8. two types of tzeltzelim “cymbals” – these instruments are only mentioned in 2 Sam. 6:5 where they accompanied a hymnic dance. They are probably related to the metziltayim “cymbals” mentioned throughout Tanakh.

It is interesting that the instruments themselves have been used to date the psalm. Allen writes, “The reference in v 3 to the more ancient horn, rather than to the metal trumpet, indicates a pre-Chronicles period of origin, since Chronicles, apart from 1 Chr 15:28; 2 Chr 15:14, always refers to trumpets.” While this is speculative, it is interesting that Chronicles I and II mention the chatzotzerot “trumpets” 16 times (mostly in a hymnic setting), and the shofar twice.

The psalm ends with an all-inclusive call to praise: “Let all that breathes praise the LORD.”

Psalm 149 – “Hymn to God and His Faithful Warriors”

metal_chain Hebrew-English Text
I. Summary
Psalm 149 begins with a call to praise God amidst the “congregation of the faithful.” It then praises God’s warriors who praise God and enact revenge on the enemy.

II. Photo
The psalmist praises the warriors who carry out God’s decree against the foreign kings: “[they] bind their kings with shackles, their nobles with chains of iron.” (v. 8 )
III. Important Verses
v. 1: Hallelujah. Sing to the LORD a new song, His praises in the congregation of the faithful.
vv. 5-9: Let the faithful exult in glory; let them shout for joy upon their couches, with paeans to God in their throats and two-edged swords in their hands, to impose retribution upon the nations, punishment upon the peoples, binding their kings with shackles, their nobles with chains of iron, the doom decreed against them. This is the glory of all His faithful. Hallelujah.

IV. Outline
1a. Superscription
1b-3. Summons to praise
4. Hymnic rationale
5-9b. Praise of God’s warriors
9c. Postscript

V. Comment
Psalm 149, like many hymns, begins with a call to “sing to the Lord a new song” (cf. Ps. 33:3; 96:1; 98:1; Isa 42:10). The hymn’s setting is beqehal chasidim “in the congregation of the faithful.” The faithful – who are soldiers too – are the main subject of the psalm, appearing in vv. 1, 5, and 9.

The psalm contains a wish in v. 2: “Let Israel rejoice in its maker; let the children of Zion exult in their king.” Expressions to be glad and rejoice come up often in the psalter, e.g. Ps. 5:12, 9:3, 14:7, 31:8, etc. The next line, “Let them praise His name in dance; with timbrel and lyre let them chant His praises” is also standard for the hymn genre: see Ps. 135:3, 146:2, 147:1, 105:2-3 which all use the words hll “praise” and zmr “sing.”

What makes Psalm 149 unique is its turn in vv. 5-9: instead of praising God, or even Zion, the psalm praises God’s warriors (here called chasidim “the faithful”). They serve God “with paeans to God in their throats and two-edged swords in their hands, to impose retribution upon the nations, punishment upon the peoples, binding their kings with shackles, their nobles with chains of iron, the doom decreed against them.” (vv. 6-9) While the “nations” are not spelled out, divine revenge pervades the entire second half of this psalm.

While the brutal outlook of this psalm can be seen in a number of Biblical passages, a few stand out. For example, 2 Chr. 20:20-30 describes a mixture of war and hymn singing:
Early the next morning they arose and went forth to the wilderness of Tekoa. As they went forth, Jehoshaphat stood and said, “Listen to me, O Judah and inhabitants of Jerusalem: Trust firmly in the LORD your God and you will stand firm; trust firmly in His prophets and you will succeed.” After taking counsel with the people, he stationed singers to the LORD extolling the One majestic in holiness as they went forth ahead of the vanguard, saying, “Praise the LORD, for His steadfast love is eternal.” … All the men of Judah and Jerusalem with Jehoshaphat at their head returned joyfully to Jerusalem, for the LORD had given them cause for rejoicing over their enemies. They came to Jerusalem to the House of the LORD, to the accompaniment of harps, lyres, and trumpets. The terror of God seized all the kingdoms of the lands when they heard that the LORD had fought the enemies of Israel. The kingdom of Jehoshaphat was untroubled, and his God granted him respite on all sides.

The psalm speaks of carrying out the decree against the foreign kings: “binding their kings with shackles, their nobles with chains of iron, executing the doom decreed against them.” The decree is probably that written in Deut 20:10-13:
and when the LORD your God delivers it into your hand, you shall put all its males to the sword. In the towns of the latter peoples, however, which the LORD your God is giving you as a heritage, you shall not let a soul remain alive. No, you must proscribe them — the Hittites and the Amorites, the Canaanites and the Perizzites, the Hivites and the Jebusites — as the LORD your God has commanded you, lest they lead you into doing all the abhorrent things that they have done for their gods and you stand guilty before the LORD your God.
These exhortations were read literally: many biblical passages describe the killing of captured kings (e.g. Num 31:8) and the killing of prisoners of war (e.g. Judg 8:18-21, 2 Sam 8:2, etc.). One harsh example is Josh 10:24-27:
And when the kings were brought out to Joshua, Joshua summoned all the men of Israel and ordered the army officers who had accompanied him, “Come forward and place your feet on the necks of these kings.” They came forward and placed their feet on their necks. Joshua said to them, “Do not be frightened or dismayed; be firm and resolute. For this is what the LORD is going to do to all the enemies with whom you are at war.” After that, Joshua had them put to death and impaled on five stakes, and they remained impaled on the stakes until evening. At sunset Joshua ordered them taken down from the poles and thrown into the cave in which they had hidden. Large stones were placed over the mouth of the cave, [and there they are] to this very day.”

When was this psalm composed? Gerstenberger believes that psalms were written for a current and practical reason: “Disinterested eulogies to [God] are imagined by interpreters rather than met in the Psalms. Ancient hymn singing grew out of contemporaneous contexts of belligerence, oppression, and divine violence.” (p. 456) Based on the fact that the community calls itself ‘anawim “the lowly” in v. 4 he speculates that the psalm is postexilic (a time in which foreign forces controlled the region). Allen concurs, “Linguistic and thematic links with Isa 40–66… indicate a postexilic origin for this psalm. Kraus… envisioned the period of Nehemiah as suitable for what he regarded as a cultic representation of the ancient tradition of the attack of the nations on Jerusalem in anticipation of an actual attack. A Maccabean dating, once prevalent, is now generally abandoned.” (p. 401)

Psalm 148 – “Hymn of the Heavens and Earth”

young_old_sm Hebrew-English Text
I. Summary
Psalm 148 is a grandiose call for the heavenly powers and the earthly entities to praise God. It ends with the hope that God will raise Israel’s status in the world.

II. Photo
The psalmist calls on people of all ages to praise God: “[Praise the Lord,] youths and maidens alike, old and young together!” (v. 12)
III. Important Verses
vv. 1-6: Praise the LORD from the heavens; praise Him on high… Praise Him, sun and moon, praise Him, all bright stars… Let them praise the name of the LORD, for it was He who commanded that they be created. He made them endure forever, establishing an order that shall never change.
vv. 11-12: [Praise the Lord,] all kings and peoples of the earth, all princes of the earth and its judges, youths and maidens alike, old and young together.

IV. Outline
1a. Superscription
1b-5a. Summons for the heavenly bodies to praise God
5b-6. Hymnic rationale
7-13a. Summons for the earthly bodies to praise God
1b. Hymnic rationale
14. Wish

V. Comment
Psalm 148 has two major units: the first calls upon the heavenly powers to praise God (vv. 1-6), and the second calls upon the earthly bodies to do the same (vv. 7-13). Both sections begin with the words “praise the LORD” (vv. 1, 7) and close with the words “Let them praise the name of the LORD” (vv. 5, 13). But, there are differences between the two sections: the word halel “praise” occurs 8 times in the first section but only twice in the second. Also, while the first section lists 7 bodies to praise God, the second lists 23 groups of beings. Another key difference is that the first section uses imperative verbal forms while the second uses vocatives.

The first section has a similar meaning to Psalms 19 and 29: Ps. 19 begins by saying “The heavens declare the glory of God, the sky proclaims His handiwork,” and Ps. 29 begins by saying “Ascribe to the LORD, O divine beings, ascribe to the LORD glory and strength.” The vocabulary of this section is found elsewhere (e.g. Gen 1:9, 37:9, Ps 136:8-9, 68:13, 103:20-21, etc.), but nowhere else is such a large list of heavenly bodies compiled. The mention of “his messengers” and “his hosts” in v. 2 refers to heavenly figures, not humans (cf. Isa. 24:21 which clarifies this, “In that day, the LORD will punish The host of heaven in heaven And the kings of the earth on earth.”).

The second section calls upon 23 groups to praise God: first the mythical powers, then the forces of nature, and then humans. While there are other lists of creatures in Tanakh (e.g. Job 38:22-30 and Gen. 1:20-25), the list here is clearly the largest. The group of humans includes kings, nations, princes, judges, young men, young women, old people, and boys. It seems to be a descending hierarchy: the kings are listed first and the young boys last. Interestingly, the list does not include groups like the priests/Levites, or even social categories like the downtrodden and oppressed.

The vocabulary of the Psalm has affinities to other passages in Tanakh. For example, Gunkel pointed to a parallel between vv. 9-10, 13 to Genesis 1-2: compare v. 9 to Gen. 1:11, v. 10 to Gen. 1:24-25, and v. 13 to Gen. 2:4.