How to Read the Psalms

Psalms - Weekly Lesson

2024 Quarter 1 Lesson 01 - How to Read the Psalms

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Quarter Introduction

The Psalms are prayers and hymns of the Bible par excellence. Uttered in praise, joy, sorrow, and despair; spoken or sung in private and in public by laypeople, kings, poets, and priests; coming from both the righteous and repentant sinners, the Psalms have served as the prayer book and the hymnbook to generations of believers.

The Psalms: Where God and People Meet Heart to Heart

The book of Psalms owes its distinct role to the fact that while most of the Bible speaks to us, the Psalms speak for us and with us. The Psalms are a source of blessing, hope, and revival, a guide for both self-reflection and reflection on God’s greatness, liberating when one cries out of the depths, and captivating for a renewed surrender to God. It is thus not surprising that many people find the Psalms resonating with their emotions and experiences and adopt them as their own prayers. Luther poignantly speaks of the Psalms: “Where can one find nobler words to express joy than in the Psalms of praise or gratitude? In them you can see into the hearts of all the saints as if you were looking at a lovely pleasure-garden, or were gazing into heaven. . . . Or where can one find more profound, more penitent, more sorrowful words in which to express grief than in the Psalms of lamentation? In these, you see into the hearts of all the saints as if you were looking at death or gazing into hell, so dark and obscure is the scene rendered by the changing shadows of the wrath of God. . . . It is therefore easy to understand why the book of Psalms is the favourite book of all the saints. For every man on every occasion can find in it Psalms which fit his needs, which he feels to be as appropriate as if they had been set there just for his sake. In no other book can he find words to equal them, nor better words.”—Martin Luther, Martin Luther: Selections From His Writings, ed. John Dillenberger (New York: Anchor Books, 1962), pp. 39, 40.

To experience the life-transforming power of the Psalms, we are called to sing and pray them as did the generations of believers who have used the Psalms to pour out their praises, petitions, confessions, laments, and thanksgiving to the sovereign God of grace and justice.

Do we need to study the Psalms, then? Like the rest of the Scriptures, the Psalms were written in their distinctive historical, theological, and literary contexts. The task of the study of the Psalms is to bring the particular world of the Psalms closer to the modern audience. We must note that while the Psalms are prayers of God’s people and even prayers that Jesus prayed as the incarnated Lord, the Psalms are also prayers about Jesus. They are God’s revelation to humanity. Another task of the study of the Psalms is, thus, to learn from the Psalms about all that God did, does, and will do for the world in and through Jesus Christ.

Although the Psalms are a collection of 150 poems, the collection may not be as random as it appears. The Psalms bear witness to a spiritual journey that is common to many of God’s children. The journey begins with a faith that is firmly established and secured by God’s sovereign rule and where good gets rewarded and evil punished. As we progress through our study, we will see what happens when the well-ordered world of faith is challenged and threatened by evil. Does God still reign? How can believers sing the Lord’s song in a strange land?

Our desire and prayer are that the Psalms strengthen us on our life journey, and through them we get to meet God daily, heart to heart, until the day when we see Jesus Christ face to face.

Dragoslava Santrac, PhD in Old Testament, is managing editor of the Encyclopedia of Seventh-day Adventists at the General Conference of Seventh-day Adventists world headquarters. She has authored the volume on Psalms 76-150 for the Seventh-day Adventist International Bible Commentary.

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Psalms

Jan · Feb · Mar 2024

2024

Quarter 1 Lesson 01 Q1 Lesson 01

Dec 30 - Jan 05

Sabbath Afternoon

Read for This Week’s Study

1 Chron. 16:7; Neh. 12:8; Ps. 25:1–5; Ps. 33:1–3; Rom. 8:26, 27; Ps. 82:8; Ps. 121:7.

Memory Text:

“Then He said to them, ‘These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.’ And He opened their understanding, that they might comprehend the Scriptures” (Luke 24:44, 45, NKJV).

The Psalms have been a prayer book and hymnbook for both Jews and Christians through the ages. And though the Psalms are predominantly the psalmists’ own words addressed to God, the Psalms did not originate with mortals but with God, who inspired their thoughts.

Indeed, the Lord inspired them to write what they did, which is why, as in all of Scripture (2 Pet. 1:21), God in the Psalms speaks to us through His servants and by His Spirit. Jesus, the apostles, and the writers of the New Testament cited the Psalms and referred to them as Scripture (Mark 12:10; John 10:34, 35; John 13:18). They are as surely the Word of God as are the books of Genesis and Romans.

The Psalms have been written in Hebrew poetry by different authors from ancient Israel, and so, the Psalms reflect their particular world, however universal their messages. Accepting the Psalms as God’s Word and paying close attention to the Psalms’ poetic features, as well as their historical, theological, and liturgical contexts, is fundamental for understanding their messages, which reach across thousands of years to our time today.

*Study this week’s lesson to prepare for Sabbath, January 6.

Additional Reading: Selected Quotes from Ellen G. White

After the crucifixion and the resurrection of Christ, His disciples listened with wonder and amazement to His lessons of truth; for they seemed as new ideas to them; but He told them, “These are the words which I spake unto you, while I was yet with you. . . Then opened he their understanding, that they might understand the scriptures” (Luke 24:44, 45). The truth is constantly unfolding and presenting new features to different minds. All who dig in the mines of truth, will constantly discover rich and precious gems. We are anxious that all who claim to believe the truth now open before us, and especially those who take the responsibility of teaching the truth to others, should have a clearer conception themselves of the all-important significance of the themes of the Bible.—Selected Messages, book 1, p. 404.

The communion with nature and with God, the care of his flocks, the perils and deliverances, the griefs and joys, of his lowly lot, were not only to mold the character of David and to influence his future life, but through the psalms of Israel’s sweet singer they were in all coming ages to kindle love and faith in the hearts of God’s people, bringing them nearer to the ever-loving heart of Him in whom all His creatures live.—Patriarchs and Prophets, p. 642.

The Bible points to God as its author; yet it was written by human hands; and in the varied style of its different books it presents the characteristics of the several writers. The truths revealed are all “given by inspiration of God” (2 Timothy 3:16); yet they are expressed in the words of men. The Infinite One by His Holy Spirit has shed light into the minds and hearts of His servants. He has given dreams and visions, symbols and figures; and those to whom the truth was thus revealed, have themselves embodied the thought in human language. . . .
God designed the Bible to be a lesson-book to all mankind, in childhood, youth, and manhood, and to be studied through all time. He gave His Word to men as a revelation of Himself. It is the medium of communication between God and man.—The Faith I Live By, p. 10.

When reading the Bible with humble, teachable heart, we are holding [communion] with God Himself. The thoughts expressed, the precepts specified, the doctrines revealed, are a voice from the God of heaven. . . .
The psalmist prayed, “Open thou mine eyes, that I may behold wondrous things out of thy law.” The Lord heard him, for how full of assurance are the words, “How sweet are thy words unto my taste! yea, sweeter than honey to my mouth!” “More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.” (Psalm 119:18, 103; 19:10.) And as the Lord heard and answered David, so He will hear and answer us, making our hearts full of gladness and rejoicing.—That I May Know Him, p. 196.

Sunday ↑

31st of December

The Psalms in Ancient Israel’s Worship

Read 1 Chronicles 16:7, Nehemiah 12:8, Psalm 18:1, Psalm 30:1, Psalm 92:1, Psalm 95:2, Psalm 105:2, Colossians 3:16, and James 5:13. What were the occasions that prompted the writing of some psalms? When did God’s people use the Psalms?

The Psalms were composed for use in private and in communal worship. They were sung as hymns in temple worship, as suggested by the musical annotations that mention instruments (Ps. 61:1), tunes (Ps. 9:1), and music leaders (Ps. 8:1).

In the Hebrew Bible, the title of the book of Psalms, tehilim, “praises,” reflects its main purpose—that is, the praise of God. The English title Book of Psalms is derived from the Greek psalmoi, found in the Septuagint, an early (second and third century B.C.) Greek translation of the Hebrew Bible.

The Psalms were an indispensable part of Israel’s worship. For example, they were used in temple dedications, religious feasts, and processions, as well as during the setting down of the ark of the covenant in Jerusalem.

“The Songs of Ascents” (Psalms 120−134), also known as the pilgrimage songs, were traditionally sung during the pilgrimage to Jerusalem at the three major annual festivals (Exod. 23:14–17). The “Egyptian Hallel” (Psalms 113−118) and the “Great Hallel” (Psalm 136) were sung at the three major annual festivals, including the festivals of the New Moon and the dedication of the temple. The Egyptian Hallel received a significant place in the Passover ceremony. Psalms 113 and 114 were sung at the beginning of the Passover meal and Psalms 115−118 at the end (Matt. 26:30). The “Daily Hallel” (Psalms 145−150) was incorporated into the daily prayers in the synagogue morning services.

The Psalms did not only accompany the people’s worship, but they also instructed them on how they should worship God in the sanctuary. Jesus prayed with the words of Psalm 22 (Matt. 27:46). The Psalms found a significant place in the life of the early church, as well (Col. 3:16, Eph. 5:19).

Though we, of course, do not worship God in an earthly sanctuary like the temple, how can we use the Psalms in our own worship, whether in a private or in a corporate setting?

Additional Reading: Selected Quotes from Ellen G. White

The service of song was made a regular part of religious worship, and David composed psalms, not only for the use of the priests in the sanctuary service, but also to be sung by the people in their journeys to the national altar at the annual feasts. The influence thus exerted was far-reaching, and it resulted in freeing the nation from idolatry. Many of the surrounding peoples, beholding the prosperity of Israel, were led to think favorably of Israel’s God, who had done such great things for His people.—Patriarchs and Prophets, p. 711.

When the ark of the covenant was brought into the city of David, and a psalm of joy and triumph was chanted, “all the people said, Amen, and praised the Lord.” This fervent response was an evidence that they understood the word spoken and joined in the worship of God.
There is too much formality in our religious services. The Lord would have His ministers who preach the word energized by His Holy Spirit; and the people who hear should not sit in drowsy indifference, or stare vacantly about, making no responses to what is said. . . . There should be wide-awake, active churches to encourage and uphold the ministers of Christ and to aid them in the work of saving souls. Where the church is walking in the light, there will ever be cheerful, hearty responses and words of joyful praise. . . .
Let us learn the song of the angels now, that we may sing it when we join their shining ranks. Let us say with the psalmist: “While I live will I praise the Lord: I will sing praises unto my God while I have any being.” “Let the people praise Thee, O God; let all the people praise Thee.”—Testimonies for the Church, vol. 5, p. 318.

As the children of Israel, journeying through the wilderness, cheered their way by the music of sacred song, so God bids His children today gladden their pilgrim life. There are few means more effective for fixing His words in the memory than repeating them in song. And such song has wonderful power. It has power to subdue rude and uncultivated natures; power to quicken thought and to awaken sympathy, to promote harmony of action, and to banish the gloom and foreboding that destroy courage and weaken effort. . . .
. . . [S]inging is as much an act of worship as is prayer. Indeed, many a song is prayer. . . .
As our Redeemer leads us to the threshold of the Infinite, flushed with the glory of God, we may catch the themes of praise and thanksgiving from the heavenly choir round about the throne; and as the echo of the angels’ song is awakened in our earthly homes, hearts will be drawn closer to the heavenly singers. Heaven’s communion begins on earth. We learn here the keynote of its praise.—Education, pp. 167, 168.

Monday ↑

1st of January

Meet the Psalmists

King David, whose name appears in the titles of most psalms, was active in organizing the liturgy of Israel’s worship. He is called “the sweet psalmist of Israel” (2 Sam. 23:1). The New Testament attests to Davidic authorship of various psalms (Matt. 22:43–45; Acts 2:25–29, 34, 35; Acts 4:25; Rom. 4:6–8). Numerous psalms were composed by the temple musicians who were also Levites: for example, Psalm 50 and Psalms 73−83 by Asaph; Psalm 42, Psalms 44−47, Psalm 49, Psalm 84, Psalm 85, Psalms 87−88 by the sons of Korah; Psalm 88 also by Heman the Ezrahite; and Psalm 89 by Ethan the Ezrahite. Beyond them, Solomon (Psalm 72, Psalm 127) and Moses (Psalm 90) authored some psalms.

Read Psalm 25:1–5; Psalm 42:1; Psalm 75:1; Psalm 77:1; Psalm 84:1, 2; Psalm 88:1–3; and Psalm 89:1. What do these psalms reveal about the experiences their authors were going through?

The Holy Spirit inspired the psalmists and used their talents in service to God and to their community of faith. The psalmists were people of genuine devotion and profound faith and yet prone to discouragements and temptations, as are the rest of us. Though written a long time ago, the Psalms surely reflect some of what we experience today.

“Let my prayer come before You; incline Your ear to my cry. For my soul is full of troubles, and my life draws near to the grave” (Ps. 88:2, 3, NKJV). This is a cry of the twenty-first-century soul as much as it was of someone 3,000 years ago.

Some psalms mention hardships; some focus on joys. The psalmists cried out to God to save them and experienced His undeserved favor. They glorified God for His faithfulness and love, and they pledged their untiring devotion to Him. The Psalms are, thus, testimonies of divine Redemption and signs of God’s grace and hope. The Psalms convey a divine promise to all who embrace, by faith, God’s gifts of forgiveness and of a new life. Yet, at the same time, they do not try to cover up, hide, or downplay the hardships and suffering prevalent in a fallen world.

How can we draw hope and comfort knowing that even faithful people, such as the psalmists, struggled with some of the same things that we do?

Additional Reading: Selected Quotes from Ellen G. White

David, in the beauty and vigor of his young manhood, was preparing to take a high position with the noblest of the earth. His talents, as precious gifts from God, were employed to extol the glory of the divine Giver. His opportunities of contemplation and meditation served to enrich him with that wisdom and piety that made him beloved of God and angels. As he contemplated the perfections of his Creator, clearer conceptions of God opened before his soul. Obscure themes were illuminated, difficulties were made plain, perplexities were harmonized, and each ray of new light called forth fresh bursts of rapture, and sweeter anthems of devotion, to the glory of God and the Redeemer.
The love that moved him, the sorrows that beset him, the triumphs that attended him, were all themes for his active thought; and as he beheld the love of God in all the providences of his life, his heart throbbed with more fervent adoration and gratitude, his voice rang out in a richer melody, his harp was swept with more exultant joy; and the shepherd boy proceeded from strength to strength, from knowledge to knowledge; for the Spirit of the Lord was upon him.—Patriarchs and Prophets, p. 642.

I must continually have my strength in God. My dependence must not waver. No human agency must come between my soul and my God. The Lord is our only hope. In Him I trust, and He will never, no never, fail me. He hath hitherto helped me when under great discouragement.
I will thank the Lord and praise His holy name. I will praise the Lord that in Him I can trust at all times. He is the health of my countenance and my strong tower into which I can run and be safe. He understands my necessities and He will give me the light of His countenance that I may reflect light upon others. I will not fail nor be discouraged. I look to Thee, my heavenly Father, to give strength and grace. I will praise the Lord at all times and not wait for a happy flight of feeling. Then praise the Lord, for He is good, and His mercies will attend me morning, noon, and night. A happy flight of feeling is not evidence; His Word is my assurance.—That I May Know Him, p. 266.

The Lord gave His word in just the way He wanted it to come. He gave it through different writers, each having his own individuality, though going over the same history. Their testimonies are brought together in one Book, and are like the testimonies in a social meeting. They do not represent things in just the same style. Each has an experience of his own, and this diversity broadens and deepens the knowledge that is brought out to meet the necessities of varied minds. The thoughts expressed have not a set uniformity, as if cast in an iron mold, making the very hearing monotonous. In such uniformity there would be a loss of grace and distinctive beauty.—Selected Messages, book 1, p. 21.

Tuesday ↑

2nd of January

A Song for Every Season

Read Psalm 3, Psalm 33:1–3, and Psalm 109:6–15. What different facets of human experience do these psalms convey?

The Psalms make the believing community aware of the full range of human experience, and they demonstrate that believers can worship God in every season in life. In them we see the following:

(1) Hymns that magnify God for His majesty and power in creation, His kingly rule, judgment, and faithfulness. (2) Thanksgiving psalms that express profound gratitude for God’s abundant blessings. (3) Laments that are heartfelt cries to God for deliverance from trouble. (4) Wisdom psalms that provide practical guidelines for righteous living. (5) Royal psalms that point to Christ, who is the sovereign King and Deliverer of God’s people. (6) Historical psalms that recall Israel’s past and highlight God’s faithfulness and Israel’s unfaithfulness to teach the coming generations not to repeat the mistakes of their ancestors but to trust God and remain faithful to His covenant.

The poetry of the Psalms demonstrates distinctive power to capture the attention of readers. Though some of these poetic devices are lost in translation, we can still, in our native language, appreciate many of them.

1. Parallelism involves the combining of symmetrically constructed words, phrases, or thoughts. Parallelism helps in understanding the meaning of corresponding parts. For instance: “Bless the Lord, O my soul; and all that is within me, bless His holy name!” (Ps. 103:1, NKJV). In this parallelism, “my soul” is “all that is within me,” namely one’s whole being.

2. Imagery uses figurative language to strongly appeal to readers’ physical senses. For example, God’s refuge is depicted as “the shadow of [His] wings” (Ps. 17:8, NKJV).

3. Merism expresses totality by a pair of contrasting parts. “I have cried day and night before thee” denotes crying without ceasing (Ps. 88:1, emphasis supplied).

4. Wordplays employ the sound of words to make a pun and highlight a spiritual message. In Psalm 96:4, 5 the Hebrew words ’elohim, “gods,” and ’elilim, “idols,” create a wordplay to convey the message that the gods of the nations only appear to be ’elohim, “gods,” but are merely ’elilim, “idols.”

Finally, the word “selah” denotes a brief interlude, either for a call to pause and reflect on the message of a particular section of the psalm or a change of musical accompaniment (Ps. 61:4).

Additional Reading: Selected Quotes from Ellen G. White

The psalms of David pass through the whole range of experience, from the depths of conscious guilt and self-condemnation to the loftiest faith and the most exalted communing with God. His life record declares that sin can bring only shame and woe, but that God’s love and mercy can reach to the deepest depths, that faith will lift up the repenting soul to share the adoption of the sons of God. Of all the assurances which His word contains, it is one of the strongest testimonies to the faithfulness, the justice, and the covenant mercy of God. . . .
Glorious are the promises made to David and his house, promises that look forward to the eternal ages, and find their complete fulfillment in Christ.—Patriarchs and Prophets, p. 754.

God speaks to us in His word. Here we have in clearer lines the revelation of His character, of His dealings with men, and the great work of redemption. Here is open before us the history of patriarchs and prophets and other holy men of old. They were men “subject to like passions as we are.” James 5:17. We see how they struggled through discouragements like our own, how they fell under temptation as we have done, and yet took heart again and conquered through the grace of God; and, beholding, we are encouraged in our striving after righteousness. As we read of the precious experiences granted them, of the light and love and blessing it was theirs to enjoy, and of the work they wrought through the grace given them, the spirit that inspired them kindles a flame of holy emulation in our hearts and a desire to be like them in character—like them to walk with God.—Steps to Christ, p. 87.

Those who have communed with the poets and sages of the Bible, and whose souls have been stirred by the glorious deeds of the heroes of faith, will come from the rich fields of thought far more pure in heart and elevated in mind than if they had been occupied in studying the most celebrated secular authors, or in contemplating and glorifying the exploits of the Pharaohs and Herods and Caesars of the world. . . .
What subjects are presented in the Sacred Scriptures for the mind to dwell upon! Where can be found higher themes for contemplation? Where are themes so intensely interesting? In what sense are all the researches of human science comparable in sublimity and mystery with the science of the Bible? Where is anything that will so call out the strength of the intellect in deep and earnest thought? . . .
“The entrance of Thy words giveth light; it giveth understanding unto the simple.” Angels stand beside the searcher of the Scriptures, to impress and illuminate the mind. The command of Christ comes to us with the same force today as when addressed to the first disciples eighteen hundred years ago: “Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of Me.”—Messages to Young People, pp. 255, 257.

Wednesday ↑

3rd of January

Inspired Prayers

Read 2 Samuel 23:1, 2 and Romans 8:26, 27. What do these texts teach us about prayer?

The Psalms are inspired prayers and praises of Israel, and so, in the Psalms the voice is that of God intermingled with that of His people. The Psalms assume the dynamics of vivid interactions with God.

The psalmists address God personally as “my God,” “O Lord,” and “my King” (Ps. 5:2, Ps. 84:3). The psalmists often implore God to “give ear” (Ps. 5:1), “hear my prayer” (Ps. 39:12), “look” (Ps. 25:18), “answer me” (Ps. 102:2), and “deliver me” (Ps. 6:4, NKJV). These are clearly the expressions of someone praying to God.

The remarkable beauty and appeal of the Psalms as prayers and praises lie in the fact that the Psalms are the Word of God in the form of the pious prayers and praises of believers. The Psalms, thus, provide God’s children with moments of intimacy, such as described in Romans 8:26, 27: “Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God” (NKJV).

Jesus, too, quoted from the Psalms, such as in Luke 20:42, 43, when He quoted directly from Psalm 110:1—“ ‘Now David himself said in the Book of Psalms: “The Lord said to my Lord, / ‘Sit at My right hand, / Till I make Your enemies Your footstool’ ” ’ ” (NKJV).

Although some psalms have sprung from, or refer to, specific historical events and the experiences of the psalmists themselves, as well as the experiences of Israel as a nation, the Psalms’ spiritual depth speaks to a variety of life situations and crosses all cultural, religious, ethnic, and gender boundaries. In other words, as you read the Psalms, you will find them expressing hope, praise, fear, anger, sadness, and sorrow—things that people everywhere, in every age, no matter their circumstances, face. They speak to us all, in the language of our own experiences.

What should Jesus’ use of the Psalms tell us about the importance that they could play in our own faith experience?

Additional Reading: Selected Quotes from Ellen G. White

There is in genuine faith a buoyancy, a steadfastness of principle, and a fixedness of purpose that neither time nor toil can weaken. “Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.” Isaiah 40:30, 31. . . .
Present [your] petitions at the throne of grace. Plead for the Holy Spirit. God stands back of every promise He has made. With your Bible in your hands say, I have done as Thou hast said. I present Thy promise, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.”
We must not only pray in Christ’s name, but by the inspiration of the Holy Spirit. This explains what is meant when it is said that the Spirit “maketh intercession for us, with groanings which cannot be uttered.” Romans 8:26. Such prayer God delights to answer. When with earnestness and intensity we breathe a prayer in the name of Christ, there is in that very intensity a pledge from God that He is about to answer our prayer “exceeding abundantly above all that we ask or think.” Ephesians 3:20.—Christ’s Object Lessons, p. 147.

Jesus was often found in prayer. He resorted to the lonely groves or to the mountains to make His requests known to His Father. When the business and cares of the day were ended, and the weary were seeking rest, Jesus devoted the time to prayer. We would not discourage prayer, for there is far too little praying and watching thereunto. And there is still less praying with the Spirit and the understanding also. Fervent and effectual prayer is always in place, and will never weary. Such prayer interests and refreshes all who have a love for devotion.
Secret prayer is neglected, and this is why many offer such long, tedious, backslidden prayers when they assemble to worship God. . . . They hope to pray themselves into the favor of God. But frequently these prayers result in bringing other minds down to their own low level in spiritual darkness. If Christians would take home the teachings of Christ in regard to watching and praying, they would become more intelligent in their worship of God.—Testimonies for the Church, vol. 2, p. 582.

It is when we come into difficult places that [the Lord] reveals His power and wisdom in answer to humble prayer. Have confidence in Him as a prayer-hearing, prayer-answering God. He will reveal Himself to you as One who can help in every emergency. He who created man, who gave him his wonderful physical, mental, and spiritual faculties, will not withhold that which is necessary to sustain the life He has given. He who has given us His word—the leaves of the tree of life—will not withhold from us a knowledge of how to provide food for His needy children.—The Ministry of Healing, p. 199.

Thursday ↑

4th of January

The World of the Psalms

Read Psalm 16:8; Psalm 44:8; Psalm 46:1; Psalm 47:1, 7; Psalm 57:2; Psalm 62:8; Psalm 82:8; and Psalm 121:7. What place does God occupy in the psalmist’s life?

The world of the Psalms is wholly God-centered; it seeks to submit, in prayer and praise, all life experiences to God. God is the Sovereign Creator, the King and Judge of all the earth. He provides all things for His children. Therefore, He is to be trusted at all times. Even the enemies of God’s people ask, “ ‘Where is your God?’ ” when God’s people seem to be failing (Ps. 42:10, NKJV). Just as the Lord is the ever-present and never-failing God of His people, so God’s people have God always before them. Ultimately, the Psalms envision the time when all peoples and the entire creation will worship God (Ps. 47:1, Ps. 64:9).

The centrality of God in life produces the centrality of worship. The worship in which the Psalms lived was fundamentally different from worship as understood by many people today, because worship in the biblical culture was the natural and undisputed center of the entire community’s life. Therefore, everything that happened, both the good and the bad, in the life of God’s people inevitably was expressed in worship. God hears the psalmist, wherever he may be, and responds to him in His perfect time (Ps. 3:4, Ps. 18:6, Ps. 20:6).

The psalmist is aware that God’s dwelling place is in heaven, but at the same time, God dwells in Zion, in the sanctuary among His people. God is at the same time far and near, everywhere, and in His temple (Ps. 11:4), hidden (Ps. 10:1) and disclosed (Ps. 41:12). In the Psalms these apparently mutually exclusive characteristics of God are brought together. The psalmists understood that proximity and remoteness were inseparable within the true being of God (Ps. 24:7–10). The psalmists understood the dynamics of this spiritual tension. Their awareness of God’s goodness and presence, amid whatever they were experiencing, is what strengthens their hope while they wait for God to intervene, however and whenever He chooses to do so.

How can the Psalms help us understand that we cannot limit God to certain aspects of our existence only? What might be parts of your life in which you are seeking to keep the Lord at a distance?

Additional Reading: Selected Quotes from Ellen G. White

As humble and modest as before his anointing, the shepherd boy, [David], returned to the hills and watched and guarded his flocks as tenderly as ever. But with new inspiration he composed his melodies and played upon his harp. Before him spread a landscape of rich and varied beauty. The vines, with their clustering fruit, brightened in the sunshine. The forest trees, with their green foliage, swayed in the breeze. He beheld the sun flooding the heavens with light, coming forth as a bridegroom out of his chamber and rejoicing as a strong man to run a race. There were the bold summits of the hills reaching toward the sky; in the faraway distance rose the barren cliffs of the mountain wall of Moab; above all spread the tender blue of the overarching heavens. And beyond was God.
He could not see Him, but His works were full of His praise. The light of day, gilding forest and mountain, meadow and stream, carried the mind up to behold the Father of lights, the Author of every good and perfect gift. Daily revelations of the character and majesty of his Creator filled the young poet’s heart with adoration and rejoicing. In contemplation of God and His works the faculties of David’s mind and heart were developing and strengthening for the work of his afterlife. He was daily coming into a more intimate communion with God. His mind was constantly penetrating into new depths for fresh themes to inspire his song and to wake the music of his harp. The rich melody of his voice poured out upon the air, echoed from the hills as if responsive to the rejoicing of the angels’ songs in heaven.—Patriarchs and Prophets, p. 641.

As we make Christ our daily companion we shall feel that the powers of an unseen world are all around us; and by looking unto Jesus we shall become assimilated to His image. By beholding we become changed. The character is softened, refined, and ennobled for the heavenly kingdom. The sure result of our intercourse and fellowship with our Lord will be to increase piety, purity, and fervor. There will be a growing intelligence in prayer. We are receiving a divine education, and this is illustrated in a life of diligence and zeal.
The soul that turns to God for its help, its support, its power, by daily, earnest prayer, will have noble aspirations, clear perceptions of truth and duty, lofty purposes of action, and a continual hungering and thirsting after righteousness. By maintaining a connection with God, we shall be enabled to diffuse to others, through our association with them, the light, the peace, the serenity, that rule in our hearts. The strength acquired in prayer to God, united with persevering effort in training the mind in thoughtfulness and care-taking, prepares one for daily duties and keeps the spirit in peace under all circumstances.—Thoughts From the Mount of Blessing, p. 85.

Friday ↑

5th of January

Further Thought

Read Ellen G. White, “The Temple and Its Dedication,” pp. 35–50, in Prophets and Kings; “The Benefits of Music,” pp. 291, 292, in Messages to Young People.

The book of Psalms consists of 150 psalms, which are grouped into five books: Book I (Psalms 1−41), Book II (Psalms 42−72), Book III (Psalms 73−89), Book IV (Psalms 90−106), and Book V (Psalms 107−150). The five-book division of the Psalter is an early Jewish tradition that parallels the five-book division of the Pentateuch.

The book of Psalms provides evidence of some already-existing collections of psalms: the Korahite collections (Psalms 42−49, 84, 85, 87, 88), the Asaphite collection (Psalms 73−83), the Songs of the Ascents (Psalms 120−134), and the Hallelujah Psalms (Psalms 111−118, 146−150). Psalm 72:20 bears witness to a smaller collection of David’s psalms.

While most psalms are associated with the time of King David and early monarchy (tenth century B.C.), the collection of psalms continued to grow through the following centuries: the divided monarchy, the exile, and the postexilic period. It is conceivable that the Hebrew scribes under the leadership of Ezra combined the existing smaller collections of psalms into one book when they worked on establishing the services of the new temple.

The fact that scribes consolidated the book of Psalms does not take away from their divine inspiration. The scribes, like the psalmists, were devoted servants of God, and their work was directed by God (Ezra 7:6, 10). The divine-human nature of the Psalms is comparable to the union of the divine and the human in the incarnated Lord Jesus. “But the Bible, with its God-given truths expressed in the language of men, presents a union of the divine and the human. Such a union existed in the nature of Christ, who was the Son of God and the Son of man. Thus it is true of the Bible, as it was of Christ, that ‘the Word was made flesh, and dwelt among us.’ ”—Ellen G. White, The Great Controversy, p. 8.

Discussion Questions

What does it mean that the Psalms are divine-human prayers and hymns? How does this idea, however difficult to fully grasp, help us see the closeness that God wants with His people? How does it reveal, in its own way, how close to humanity, and to each of us, God is?
In class, talk about a time in which you found something in the Psalms speaking directly to your own situation. What comfort and hope did you find there?

Additional Reading: Selected Quotes from Ellen G. White

That I May Know Him, “The Model Prayer,” p. 261;
Messages to Young People, “The Benefits of Music,” pp. 291, 292.

Inside Story ↑

By Andrew McChesney

Inside Story

Finding Jesus in a Holy Book

Paul went from home to home to meet people in a European city. With him, he carried a Bible and the holy book of another major world religion.

One day, a man opened the door. His breath smelled of cigarette smoke.

“I would very much like to give you a gift today,” Paul said.

“What kind of gift?” the man asked.

“I have this Bible,” Paul said.

“I don’t want a Bible,” the man said. “I belong to another religion. You are a Christian.”

“I have the holy book of your religion, too,” Paul said.

The man was surprised. He seemed interested. “OK, read something to me but only from my holy book, not from the Bible,” he said.

Paul opened the holy book and read about Jesus. The man’s surprise grew.

“Is this the same Jesus as in the Bible?” he asked.

Over the next few weeks, he studied four lessons about Jesus from his holy book. The man saw that the book does not talk about Jesus being crucified. He saw that the book predicts Jesus will come again. He saw that both people from his religion and Christians were waiting for Jesus to return.

When Paul arrived for the fifth lesson, the man wasn’t home.

A year passed, and one Sabbath the man showed up at Paul’s church.

“I want to come to this church,” he said. “Can I?”

It was Paul’s turn to be surprised.

“I want to follow Christ,” the man said.

After that, the man came every Sabbath. He said his holy book left him feeling empty. It offered no Savior for his sins. He longed to be baptized.

“Jesus says the body is the temple of the Holy Spirit,” Paul said. “Do you want to be free of cigarettes? Jesus said, ‘If the Son makes you free, you shall be free indeed’ [John 8:36, NKJV]. You have to choose Jesus or cigarettes. You can throw away your cigarettes today if you choose.”

The man looked scared. “It isn’t possible!” he blurted out. But then he reached into his pocket and threw a cigarette pack into a trash can.

“Jesus, give me victory over cigarettes,” he prayed. “I want to be free.”

Late that night, he called Paul. “This is terrible,” he said. “I feel awful. I cannot live without cigarettes.”

The two men prayed together on the phone. God heard the prayer and gave the man victory. He has not smoked in the four and a half years since then. Today, he is an outreach leader for the church.

“He loves people,” Paul told Adventist Mission. He is waiting eagerly for Jesus to return.

Thank you for your support of Adventist Mission, whose Global Mission Centers help train people to share the good news of salvation with precious people from other world religions. For more information, visit globalmissioncenters.org.

End of Lesson