Introduction to the Psalms (Selected Scriptures)

Kootenai Church

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Turn again now, if you would, to the book of Psalms. You're looking at a few different passages in the book of Psalms today.

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Let's begin with a word of prayer before we start. Our Father, we pray that you would be pleased and honored in the meditation of our hearts and our minds.

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Pray that our time here spent in your word, considering the Psalms, would be to the benefit and blessing of all who hear, that you would draw us near to yourself, give us a stunning vision of Christ, our

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King, of your wisdom and of your grace in the Psalter. And we pray that we would be by your word preached, conformed to the image of your

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Son, in whose name we pray, amen. But today we are starting a new series of messages.

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We're gonna be going through the Psalms and don't lose heart at that because we're not going through all of the

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Psalms and we're not going through it at the pace that we went through the book of Hebrews. We covered some of the Psalms as we went through the book of Hebrews.

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In fact, you may remember that in Hebrews 1, the author quotes a number of Psalms there,

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Psalm 2, Psalm 45, Psalm 97, 102, 104, and Psalm 110.

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And then the book of Hebrews also makes reference to and quotes from Psalm 8, Psalm 22, 40, 95, and 118, meaning that the book of Hebrews quotes 11 different Psalms in those 13 chapters.

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So we dipped our toes a little bit into the Psalms, into the Psalter while we were working through Hebrews, and we're gonna take a closer look at some of them in the weeks ahead.

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I first, I should say it this way, I have had a desire to do this series since May of 2014.

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I know that seems oddly specific and that is because in May of 2014, I preached two sermons on Psalm 73, the prosperity of the wicked, which became a book that was published in 2017.

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And since 2014, I've had a desire to preach through Psalm 37, which answers the question of the prosperity of the wicked, the same issue as Psalm 73, but from a different vantage point.

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So Psalm 37 and 73 are kind of mirror images of each other. 37, 73, you see what the

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Lord did there? They're kind of mirror images of each other. And I referenced Psalm 37 a number of times when in the book, prosperity of the wicked, and now

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I've always wanted to preach through it. So I've kind of been waiting, I've been rushing through the book of Hebrews so I could get done and get to this series on the

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Psalms. Really this series on the Psalms is just an excuse for me to preach Psalm 37, but that's not the only

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Psalm we're gonna tackle. We're gonna tackle four of them that I know for sure and possibly a fifth one.

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And here are the ones that I plan on tackling, Psalm 1 and Psalm 2. Now there's a reason we're beginning at the beginning with those because those two

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Psalms really formed the gateway to the Psalter. And they are in many ways mirror images of each other.

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They are in many ways sort of set the tone and frame the theology and the message of the entire

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Psalter. They're not there by accident, they're there by design. So we're gonna begin with Psalm 1 and 2, and then

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I'm gonna preach through Psalm 37, and then which deals again with the prosperity of the wicked.

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And then we're gonna look at Psalm 49, which answers the folly of trusting in riches.

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So they all kind of deal with that subject of the righteous and the wicked. And there may be more

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Psalms, I might add one or two to the end of that list. I don't wanna really end with Psalm 49. That's where I plan on ending right now, but I'm always open to throwing another

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Psalm at the end of this, just because Psalm 49 sort of ends on a bit of a dour note.

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So look at Psalm 49, we'll read the last few verses. I want you to see how this ends. Psalm 49, beginning at verse 16, you can see how this answers the folly of trusting in riches.

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Psalm 49, verse 16, do not be afraid when a man becomes rich, when the glory of his house is increased.

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For when he dies, he'll carry nothing away, his glory will not descend after him. Though while he lives, he congratulates himself, and though men praise you when you do well for yourself, he shall go to the generation of his fathers that will never see the light.

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Man in his pomp without understanding is like the beasts that perish. That's a good, sort of a good punctuation,

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Mark, to end that Psalm with, but it is a bit of a downer. So there may be other Psalms that I work into that.

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This series, these Psalms are not long Psalms. Psalm 1 is six verses, Psalm 2 is 12 verses.

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Psalm 37 is the longest of the four with 40 verses, and Psalm 49 has 20 verses.

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And they share something in common. They all, four of these Psalms, deal with the wicked and God's perspective on them, and the righteous and God's perspective on the righteous.

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So all four of the Psalms have that in common. And I think that dealing with Psalms that address the prosperity of the wicked is sort of a great way to spend our election year before we move up to November.

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I mean, I'm down for it. I wanna get God's perspective on the wicked and the righteous and the end of both.

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And that's what these Psalms do. A number of the Psalms, in fact, all four of the ones that we are gonna be looking at, have elements of imprecation.

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Now, if you were here at the beginning of the year for adult Sunday school class, I did a series on the imprecatory Psalms. And imprecation is a desire, a prayer for, or request for God's judgment upon his enemies.

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It is a cursing of enemies. And you see this prolifically in the Psalms. In fact, we noticed in that series that 2 3rds of the

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Psalms have elements of imprecation in them. Either descriptions of God's judgment, promises of God's judgment, mentions of God's judgment, or in some cases, outright prayer for God to judge the enemies of the righteous, that is the wicked.

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Outright prayers or curses upon the wicked. Now, there is a theological framework in which we are to understand those imprecations.

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We don't dismiss them. We don't sort of write them off or anything like that. And we don't spiritualize them.

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I'm not suggesting that you pray for God's judgment on the wicked, but you could probably pray for God's judgment on the wicked.

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That's the message of the imprecatory Psalms. If you can do it in a theological way, the way that scripture suggests that we should view the wicked, then there is room for asking

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God to do away with the wicked. One of the songs that we sang here today, did you read it?

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Psalm 106, and the wicked shall be no more. It was actually a prayer that you sang for God to deal with the wicked.

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That is a biblical and righteous prayer. Now, if you weren't here for the Sunday school class, much of what

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I'm going to be giving you here is in two full messages that I gave introducing the Psalms, and that Sunday school class is available online.

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I would commend it to you. And if you always sort of wrestled with the idea of imprecations and curses in the

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Psalms, I would just commend that to you. There's eight sessions that we did, but January, February, March, or February, March, and April of this year, and those are available for you to get a little bit of background on that.

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I'm gonna deal with a few of the imprecations as we work through the Psalms, but not as thoroughly as we did during the

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Sunday school hours. Now, it's time to sort of introduce you to the

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Psalter, and some of this is gonna come from the series that I did in the Sunday school lessons. Some of this or most of this is new, but it is necessary that we have some idea of the kind of book that we're gonna be in for the next several months.

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This is not going to be a long series. Well, not long comparative to other things, like Hebrews was long,

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John was long, I get that. This is not gonna be Hebrews long or book of John long. It might feel long, like Ecclesiastes long, that was short, but it was sort of felt long.

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This is gonna be somewhere in the middle of all of that. I don't know how many weeks this is gonna take. It's not gonna be four.

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So if you thought Psalm 1, Psalm 2, Psalm 37, Psalm 49, you're gonna be sorely disappointed by the time we get to this time next year, and you're like, okay, it sounds like we're wrapping this up.

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But I wanna give you a brief sort of description of what this book is, the book of Psalms, its themes, its theology, its structure, and a little bit of an understanding of the genre that we're gonna be dealing with.

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So this is not going to be a typical sermon where we have a text that I give you an exposition of or an explanation of.

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It's gonna be a sort of selection of some passages from the Psalms, and I'll ask you to turn to some of them. I'll just simply read some of them to you, but I wanna give you an appreciation for the

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Psalms so that you see the value of the Psalter, not just in our worship, but also in our day -to -day lives in terms of application.

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First, let's deal with a few misconceptions about the Psalms. This is a book of songs.

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They were part of Israel's worship. It would be most like a hymnal that we would have, a collection of songs that we would use for different occasions.

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This was part of the nation of Israel's worship, and there were songs that were sung at certain occasions, like we have

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Christmas songs and Easter songs. There were songs that were sung at different holidays, different occasions. Some of the

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Psalms were sung at different events, like a wedding event or like ascending the hill of the

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Lord to come up and to worship and to offer the yearly sacrifice. Some of them were sung at holidays.

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Some of them were part of just traditional worship exercises. Some were accompanied by various instruments.

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And in some of the superscripts of the Psalms, you can see references to some of the instruments that would say, for the choir director to be sung with, and it would give you an instrument that it would be sung with.

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So there's some notations as to the instruments that the Psalms were written for. Here's the first misconception about the

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Psalms, and one of them that maybe many of you would already know this, because I've mentioned this before in reading some of the

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Psalms, but one misconception people have is that the superscripts above the Psalms are unimportant.

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You'll see, likely in your translation, a smaller typeface above many of the

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Psalms, not all of them, but above many of them, a little introduction that tells you something important about the

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Psalm. Now, there's some debate as to whether or not those were inspired scripture written by the author in every instance, or whether they were added later as the

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Psalms were compiled together, but they are important because they contain introductions.

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Sometimes the author of the Psalm is mentioned, the occasion upon which the Psalm was written, which allows us to sort of put that Psalm in its redemptive historical context.

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Sometimes the instrument upon which the Psalm was to be sung is mentioned, or even the purpose of the

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Psalm. And since you're in Psalm 49, you'll notice before verse one that there is a superscript there.

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It says, for the choir director, a Psalm of the sons of Korah. That tells us there was a group of men who wrote this

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Psalm, and it was directed for the choir director, indicating that it was intended to be sung,

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Psalm 49 was, intended to be sung corporately or congregationally with the people.

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Look at before Psalm 51, turn a page or two in your Bible, Psalm 51, look at the superscript there, for the choir director, a

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Psalm of David, when Nathan the prophet came to him after he had gone into Bathsheba.

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So that tells you that Psalm 51, as you read about the confession and repentance and David's sin, it tells you the occasion upon which the

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Psalm was written. He's confessing a certain particular, very notable sin, the sin with Bathsheba.

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A second misconception is that these songs, that these are songs, and so they are theologically shallow and thus unprofitable.

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And you kind of read through them and just sort of skip over them because they're just songs after all. Now, if you're used to thinking of songs in the terms of the way that we tend to write songs today, then you go into the

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Psalter and begin to read that, you're gonna be struck with just how different, how theologically rich the

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Psalter is. I have the joy, joy, joy, joy down in my heart.

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Where? Down in my heart. Where? Down in my heart. I have the joy, joy, joy, joy down in my heart, down in my heart today.

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If you're happy and you know it, clap your hands. If you're happy and you know it, clap your hands. Now that's your idea of worship.

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You're gonna be sorely disappointed by the Psalms. But if you want songs and worship that is grounded and driven by truth about God and His work, then the

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Psalms is where you would turn to that. It is an incredibly rich, profoundly rich theological book, as you're gonna see here in just a moment.

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A third misconception about the Psalms is that the Psalms are a random collection of songs, as if there were some songwriter in the nation of Israel who sort of jotted out a song and thought, you know what, that'll sing, that's a good one.

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That's one of my better ones. We should probably add that to the book that we call the Psalms. All right, well, let's throw that sort of in at the end.

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What number are we at? Well, at 42. Okay, well, this one would be number 43 and then grab another one. That's a really good one too.

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We should probably throw that one in. That's not how it worked. The Psalms are not a random collection of songs.

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They're not compiled sort of helter -skelter in a scattered fashion or a thoughtless fashion. In fact, there is a structure to the

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Psalms that is mind -boggling. And I spent an entire hour in the Sunday School series on the structure of the

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Psalms. You will notice before number one, in fact, if you just turn back a couple of pages from Psalm 49 to Psalm 42, you'll notice that prior to Psalm 42, there is the words book two there, book two.

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That is because the Psalter is divided into five books. Five books. The first book is

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Psalms one through 41. The second book begins at Psalm 42 and goes to Psalm 72.

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The third book is Psalm 73 through Psalm 89. The fourth book is

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Psalms 90 through 106. And the fifth book is Psalms 107 to 150.

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And there's a structure there that you will see if you observe the meaning and the message of each of the

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Psalms. And as I said, I spent a whole hour on this in Sunday School, and I'm not gonna belabor this right now, but each of those five books, they build one upon another.

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The first two books deal with David and his kingdom and the king that is promised to him. The third book deals with the sin and the failure of the nation of Israel and the seeming abandonment of God's people by God.

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The fourth book looks forward to the return to exile after the Babylonian captivity. And the fifth book celebrates the return to the people to the land after the

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Babylonian captivity. So there is a structure to those five books, and it is a magnificent structure. In fact, in within each of those five books, there is a theological framework that each

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Psalm unfolds. And then you zoom in on each individual Psalm, and there is a theological and poetic structure to each individual

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Psalm. You know what a fractal is? A fractal is one of those designs created by a mathematical algorithm, a mathematical formula, and no matter how much you zoom in or zoom out, you see these varying levels of design.

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That's what the Psalms are. Dig into one verse of the Psalm, and you see structure and magnificence and parallelism there that is beautiful.

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Theology there that is beautiful. Then you zoom out to the structure of the entire Psalm, and you see a whole nother structure and a whole nother theology and a beauty that is mind -boggling.

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And then you zoom out to the level of the book itself, book one, book two, book three, four, or five, and you see a whole nother structure of all of those

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Psalms are composed and compiled together. And then you zoom out to the perspective of the entire Psalter, and you find a book that has written over 1 ,000 years of Israel's history.

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It's the only book in Scripture that's written over 1 ,000 years. It's a magnificent structure.

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It is not a helter -skelter random collection of songs that sort of struck the hearts of people.

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There is a theological purpose behind the positioning of the Psalms, the ordering of the Psalms, and the creation of them and the way that they are laid out in the

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Psalter. The focus of the Psalter is the King that is promised to David and to David's line.

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And the book of Psalms is all about this King whom we know to be the Lord Jesus Christ. It describes His kingdom,

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His rule, His person, His work. It is about David and the type,

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David as a type of that coming King. James Johnson, his commentary on the Psalms says this, with this in mind,

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Psalms are about Christ in several ways. On the one hand, they make specific predictions that were fulfilled in Christ.

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On a deeper level, the Psalms point forward to Christ through the life, words, emotions, and experiences of King David as a whole.

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David is a model of the great King to come, close quote. So what he is saying is, in the

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Psalms, as we see David, his emotion, his experiences, David becomes the prototype or the foreshadowing of a greater

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King who is to come from David's line. King David was a man who was chosen by God to be

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King. He was God's man to be King. And David rules over the nation of Israel, and he is persecuted by his enemies and even by other nations.

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And through the obedience of David to God's word, the people of Israel were blessed. So David, in his obedience to the word of God, becomes the vehicle through which

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God blesses his people through that abundant and peaceful and glorious reign of King David.

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And then David rules on behalf of Yahweh as Yahweh's representative. So you can see how that looks forward to the

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Lord Jesus Christ. There is coming one from David's line who was the greater son of David.

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He is God's chosen man to rule on David's throne, and he will rule not over Israel, but over the nations, and over the entire world.

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And that rule and reign will be a conduit of immense blessing and prosperity to the people of God.

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Jesus Christ becomes the fulfillment of the Davidic picture that we see in the book of Psalms. Now, the

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Psalms are poetry. This is the next point or the next. This isn't really an outline.

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I'm not even gonna pretend this is an outline. The Psalms are also poetry. It is a book written in poetic style, but it is

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Hebrew poetry. It's not poetry like you and I are familiar with in the Western world. It's Hebrew poetry.

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It's not the rhyming of words like you find in great American poetry written by Dr. Seuss or Shel Silverstein or Robert Service.

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I mean, he wrote probably the best piece of English literature to ever be penned in the English tongue, the cremation of Sam McGee.

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And that poem is just a brilliant, brilliant rhyming of words. You don't get that in Hebrew poetry.

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You don't get the rhyming of words at all. In fact, it is the rhyming of ideas in Hebrew poetry, and that might sound like a cop -out.

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Oh, sure, you just say it's the rhyming of ideas because you can't put forth the effort to rhyme your words.

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That sounds like a cop -out, doesn't it? Yeah, like some modern poet who can't rhyme words, who just vomits words out onto a page and hits return every once in a while to make it look like it's in stanza form and doesn't do punctuation or capitalization or anything like that, and then vomits it up at a convention and calls it poetry or something like that.

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That's not actual poetry. That's not what we mean when we say it's the rhyming of words. We mean that inside of Hebrew poetry, it is the first part of a line and the second part of a line that they complement each other.

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It is the ideas of Hebrew poetry that rhyme and match with one another, and there are various ways that they do this.

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For instance, and I'm not gonna go into all of these, but just to give you an idea of what you're gonna see in the weeks to come as we notice some of these rhyming ideas in the

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Psalms that we're gonna be looking at, sometimes the words or the ideas rhyme as synonyms where you have the first line that makes a statement and the second line repeats that first statement but using different words to kind of add a bit of a different shade to it.

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It's the same thing stated from a different perspective so that you see two different descriptions of the same idea or the concept.

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Sometimes the lines rhyme in the sense of being opposites, whereas the first line and the second line are not synonymous, but they're sort of mirror images or opposites of each other so that you have something stated positively and then something stated negatively.

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So they become an antagonistic rhyming with one another, but the same thing described from the positive side and the negative side.

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Sometimes the rhyming is an elaboration. The second line sort of gives more information.

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The first line says something. The second line adds more information like adding a phrase on and another description on and gives you more information as the concept of the first line is elaborated upon in subsequent lines.

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And sometimes it is a climactic parallelism, meaning that the first line is stated and then the second line sort of takes it to the next level, emphasizes it and sort of brings it up a notch, stating it in an even bolder and more graphic way than the first line does.

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And there are seven different kinds of parallelism in Hebrew poetry. And we'll cover some of them as we have a chance to observe them.

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But what I do want you to see here is the brilliance of the providence of God in giving us a book of inspired poetry that does not rhyme the words, but the ideas.

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Because the emphasis, I should say, the impact of English poetry that rhymes the end of each line or the words, the emphasis is lost and the substance of it is lost when you translate it into another language.

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Because other languages, their same words, their translations don't rhyme like ours do. And so the sort of the import of it, the punch of the rhyming can be lost when you translate it into another language.

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But with Hebrew poetry, it doesn't matter what language you translate it into, the impact is still there.

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The substance is still there. The theology of it is still there. By God's good providence,

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He gave us Hebrew poetry and not Dr. Seuss. Dr. Seuss wouldn't translate into another language, but Hebrew poetry does.

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And it makes it theological writing because the ideas rhyme and the phrases and the truths mirror each other and parallel one another.

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That makes it incredibly theological writing, meaning that the truth, the ideas take center stage and not the rhyming of the words.

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And this is intended to engage the mind in worship, which is really what worship is. It is not the playing of the emotions, like the way we play an instrument, but it is the communication of truth out of a heart and that truth that informs and shapes the emotions.

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And the Psalms are designed to theologically inform and shape our emotions and our sentiments and our thinking.

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This leads us to the next thing. The Psalms are theological or Psalms as theology. God is a

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God of truth. Psalm 31 verse five says, "'You have ransomed me, O Lord, God of truth.' And Jesus said, "'God is a spirit and those who worship him "'must worship in spirit and in truth.'"

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And if God is a God of truth, then we would expect that our worship should be truth driven. And that is what you find in the book of Psalms.

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The Psalms point us to the word of God. In fact, the Psalms begin with the word of God. Psalm one verses one and two says, "'How blessed is the man who does not walk "'in the counsel of the wicked, "'nor stand in the path of sinners, "'nor sit in the seat of scoffers, "'but his delight is in the law of the

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Lord, "'and in his law he meditates day and night.'" And then Psalm 119, which

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I would argue, we read that earlier. Psalm 119 is sort of the hinge upon which one of the theological points of the book of Psalms turns.

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Psalm 119 verses one and two says, "'How blessed are those whose way is blameless, "'who walk in the law of the

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Lord. "'How blessed are those who observe his testimonies, "'who seek him with all their heart.'" So the

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Psalms point us to the word of God. Second, the Psalms teach us about God's character and his nature.

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Psalm 50 verse six, "'The heavens declare his righteousness, "'for God himself is a judge.'"

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The Psalms declare that God is a righteous judge, "'And that he is gracious and compassionate.'"

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Psalm 116 verse five, "'Gracious is the Lord and righteous. "'Yes, our God is compassionate.'"

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Psalm 90 verse two says, "'He is eternal. "'Before the mountains were born, "'or you gave birth to the earth and the world, "'even from everlasting to everlasting, you are

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God.'" The eternality of God, and thus his immutability are expressed in the

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Psalms. Psalm 78 verse 38, "'He is a forgiving God. "'Yes, he is a righteous judge, "'but he's also compassionate.'"

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Psalm 78, 38, "'But he being compassionate forgave their iniquity "'and did not destroy them. "'And often he restrained his anger "'and did not arouse his wrath.'"

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The Psalms describe God's justice, love, long -suffering, wisdom, faithfulness, uprightness, grace, compassion, forgiveness, omnipresence, trustworthiness, glory, righteousness, loving kindness, power, perfection, truth, worthiness, mercy, patience, knowledge, holiness, goodness, and his rule and his reign.

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To study the Psalms is to study a systematic inspired commentary on the nature of God.

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It is also to describe, to see God in his various capacities in how he relates to us.

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For the Psalms describe God as a rock, a refuge, a strong tower, a protector, provider, savior, redeemer, deliverer, promise keeper, a king, a judge, our portion, our shield, our help, our peace, our sustainer, reward, a watchman, a shepherd, and a creator.

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Now, the Psalms don't just mention those things. The Psalms describe those things.

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In fact, the Psalms implore us to meditate upon those things and then to worship in light of those things.

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So it is all about the nature of God. Third, the Psalms describe as theology the works of God. They recount the works of God from creation to the captivity.

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I told you that the Psalms are the only book of Scripture written over a thousand year period of time.

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So you have something written by Moses and you have something likely written by Ezra. And most people regard

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Ezra as the compiler of the last three books of the Psalter. David is the compiler of the first two books of the

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Psalter, book one and two, David compiled those, which is why, by the way, book two ends with, and the Psalms of David are finished or completed,

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I think it says. But then you go later in the Psalms, you see all of these other Psalms is because those first two books

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David did during his lifetime, the rest of the Psalms written over those period of times and used in worship, but then compiled by Ezra later on after the

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Babylonian captivity. The Psalms described the works of God from creation all the way through the captivity, which is really the end of the

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Old Testament era, the book of Malachi and the end of the book of second Chronicles. Psalm 33, six to nine, listen how creation is described by the word of the

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Lord, the heavens were made and by the breath of his mouth, all their hosts. He gathers the waters of the sea together as a heap.

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He lays up the deep in storehouses. Let all the earth fear the Lord. Let all the inhabitants of the world stand in awe of him for he spoke and it was done.

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He commanded and it stood fast. Psalm 105 describes the covenant that God made with Abraham.

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Remember his wonders, which he has done, his marvels and the judgments uttered by his mouth. O seed of Abraham, his servant,

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O sons of Jacob, his chosen ones. He is the Lord our God. His judgments are in all the earth.

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He has remembered his covenant forever, the word which he commanded to a thousand generations. The covenant which he made with Abraham and his oath to Isaac, that he confirmed it to Jacob for a statute to Israel as an everlasting covenant, saying to you,

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I will give the land of Canaan as the portion of your inheritance. And then Psalm 105 goes on to describe the famine that led the children of Israel down into the land of Egypt.

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Joseph being sold into slavery, Joseph's rise to power in Egypt, Israel going down to Egypt, their slavery, and then

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Moses and their deliverance through the 10 plagues and the Exodus. That's all in Psalm 105. Other events described in the

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Psalter include the flood in Psalm 29, Melchizedek in Psalm 110, the

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Exodus and Israel plundering the Egyptians in Psalm 105, the parting of the Red Sea in Psalm 106, the giving of the law at Sinai in Psalm 68, the provision of quail and manna and water in Psalms 78 and Psalm 105, the sacrificial system in Psalm 50,

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Israel coming into Canaan in Psalm 105 and 106, Israel's monarchy in Psalm 18 and Psalm 45,

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God's covenant with David in Psalm 89, Israel's disobedience in Psalm 74, 78, and 79, the

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Babylonian captivity in Psalm 137, and the return from the Babylonian captivity in Psalm 126.

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So from creation all the way to the end of the Old Testament, every major redemptive and theological event is described in the

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Psalter, which means if you are to study the book of Psalms, you're going to study all of the major events of the

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Old Testament, because all of them are boiled down into the book of Psalms. And here's what the psalmist do.

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They take those events and they say, here's the truth behind those events. Thus, this is the God that is behind those events.

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Now worship and adore him. So that the truth of God's work and his person become the foundation and the ground of our worship and our obedience.

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To study the Psalms is to study all of the works of God in the Old Testament, and to see everything that happens in terms of his perspective and of worshiping him and praising him, and you get his perspective on all that he does and all that he is.

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That's the book of Psalms. Finally, the Psalms are used frequently in the New Testament.

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When I say finally, I don't mean that we're near the end of this. I just mean finally in this little list that I have going here. The Psalms are used frequently in the

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New Testament. They are the most quoted book from the Old Testament in the New Testament, is the book of Psalms, the most quoted book.

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Jesus and the apostles cited the Psalms frequently and which shows the value that the Psalms had to Jesus and to the apostles.

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Jesus used the Psalms to silence his opponents, quoting Psalm 8, 118 and 110 in Matthew 21 and 22.

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Peter quoted the Psalms to justify replacing Judas in Acts 1, he quoted Psalm 69.

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Peter and Paul proved the resurrection of Christ from Psalm 16. They did that in Acts 2 and Acts 13.

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Paul taught justification by faith from Psalm 32. He did this in Romans 4. Peter in 1

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Peter 3 quotes Psalm 34 to show how we are to respond to evil treatment and persecution. And then

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Hebrews quotes the Psalms to show the superiority of Christ in chapter one. It doesn't sound to me like Jesus and the apostles ever got the memo that they needed to unhook the

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Old Testament from the New Testament, does it? Those men's lives were shaped by the

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Psalter because that was their worship. And not only is the Psalms the most quoted book in the

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New Testament, there is one particular Psalm that is the most quoted passage in the

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New Testament and that's Psalm 110 verses one through two and verse four. The Lord says to my Lord, sit at my right hand until I make your enemies a footstool for your feet.

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The Lord will stretch forth your strong scepter from Zion saying, rule in the midst of your enemies.

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And then Psalm 110 verse four, the Lord has sworn and will not change his mind. You are a priest forever according to the order of Melchizedek.

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Remember we quoted that Psalm or saw that Psalm quoted quite prolifically in the book of Hebrews. And some would argue that the book of Hebrews is an exposition of Psalm 110.

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And I wouldn't argue with that assertion, which means that one entire book of your New Testament is an exposition of one

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Psalm from the Old Testament drawing upon all the other books in the Old Testament as well. Now here's the value of the

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Psalms. They help us think biblically. They help us think biblically.

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They reveal the God that we worship. They call us to think upon his works and his nature.

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They call us to meditate upon these truth and to speak these truths to our souls, to think about God properly, which is the foundation of our worship.

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If we worship God as we perceive him to be, then we are worshiping an idol. So our minds and our hearts must be informed by the truth of who

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God actually is and what he has done so that we might worship God in spirit and in truth. And the Psalms help us to do that.

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The language, the second value of the Psalms is that their language is intended to engage the hearts and the minds as we read it.

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The language used is graphic, it is colorful. And I don't mean graphic as in profane. I mean, it is stark, it is graphic, it is clear, it's colorful, it's rich.

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So for instance, a Psalmist could have simply written, the people are sad, but he doesn't.

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In Psalm 80 verse five, he says, you have fed them with the bread of tears and you have made them to drink tears in large measure.

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So in your mind, you imagine a loaf of bread that is baked and it's tears, it's baked in tears, and then you chase the bread of tears by drinking tears, by guzzling tears in large measure.

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Look at the vivid language. He could have just said, we are sad. Yes, we're sad. Yes, we're very, very sad.

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Make us glad, make us glad, make us very, very glad. He could have said that, but he doesn't say that. Instead, he says, you make them to eat the bread baked in tears, and then you make them guzzle tears in large measure.

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Graphic language that grips your heart, grips your mind, it sticks with you. You have made him happy.

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Psalmist could have said that, but instead, the Psalmist in Psalm 45 verse seven says, you have loved righteousness and hated wickedness, therefore,

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God, your God, has anointed you with the oil of joy above your fellows. Poured out the oil of joy on you so that it runs down across you and just permeates everything and soaks up everything on your being.

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See the language there? The oil of joy, not just happiness, but joy. He could have said, protect me, but instead, the

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Psalmist says in 17 verse eight, keep me as the apple of the eye, hide me in the shadow of your wing.

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It's not to say that God has wings, but it is to say that that protection close to the side of our

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God, like a mother hen might cover its chick with her wing. God does this with us, puts us under his wing and protects us.

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He hides us like the apple of his eye, not letting anything come at and attack that thing. We instinctively shut our eyes and guard our eyes and protect them.

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The Psalmist could have said, they tell lies, but instead, Psalm five verse nine says, there's nothing reliable in what they say.

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Their inward part is destruction itself. Their throat is an open grave. They flatter with their tongue.

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Look at that imagery, an open grave, nothing but putridness and stench comes out of their mouth.

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That's vivid language. Not just that they tell lies, but their mouth is an open grave. And the

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Psalmist in Psalm 73 could have said, the wicked speak pridefully, but listen to the imagery that he uses.

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In verses eight and nine, they mock and wickedly speak of oppression. They speak from on high.

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They have set their mouth against the heavens and their tongue parades through the earth.

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You catch that? Just their tongue like with legs on the bottom of it, the tongue just marches around, boasting out its boastful, prideful remarks.

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That type of imagery just sticks in your head. The Psalms are intended to capture our emotions, to capture our mind, to stick with us, and to put stuff in the most vivid and graphic and colorful language because it is poetry.

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And then the Psalms also help us to feel biblically, not just to think biblically, but to feel biblically.

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They express emotion. In fact, it is difficult to think of a human emotion that is not expressed in the book of Psalms.

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The Psalms express loneliness, discouragement, fear, confidence, disappointment, anxiety, hopefulness, hopelessness, love, shame, peace, happiness, doubt, grief, sorrow, exaltation, excitement, exaltation, gratitude, frustration, and despair.

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You'll find all of those emotions in the book of Psalms. But more than that, the book of Psalms connects those emotions with the truth of God's word and gives us, and this is one of the most important, valuable parts of the book of Psalms.

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The Psalms give us God's perspective on our emotions. So that I have my emotion, it's okay to have my emotion.

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It's okay to emote in the sense that I express that emotion. I'm aware of that emotion. I feel the emotion,

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I get it. But then the Psalms make me take the word of God and the truth of God and put that over top of my emotions so that I can see my emotions in truth.

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The goal being that those emotions then are informed and conformed to the truth and informed by the truth so I get

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God's perspective on my despair, on my hopelessness, on my sadness, on my anxiety, on my frustration.

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And you see this happening in the book of Psalms when the psalmist will say, why, oh soul, are you downcast within me?

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Why, oh soul, are you in despair? And then they express that angst and the anxiety and the stress and the grief of that.

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And then the psalmist will speak to his soul and say as if informing, as if he pulls his soul out of his own heart and says, now soul,

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I will tell you what is true. Here is what is true. God is on his throne. God is good to those who love him.

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God will reward the faithful. God will destroy the wicked. Do not be in despair. Do not be downcast.

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Do not be anxious because the truth of God tells me that I have these emotions, yes, but these emotions are not right in their proper perspective.

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And the Psalms give me God's vantage point on my emotions so that I can address my own soul and my own emotions through the

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Psalter as I inform it with the truth of what God has done and who God is so that my emotions and my soul can be shaped by the word of God and shaped by that truth.

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And it's all in the context of worship because the purpose of the Psalms is not just to do that, but to do that so that my heart may issue out in worship to God for who he is and what he has done.

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That's the purpose of the Psalter. James Johnson says this, the Psalms wake up our emotions to respond to God and to life like we should.

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You pause there for a second. Life is very difficult and sometimes the wicked in this life triumph.

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And sometimes the righteous do not prosper in this life. Sometimes the righteous are afflicted and they suffer.

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That is all true. That is all in the Psalms. And the purpose of the Psalms is to wake up to the reality of what life is really like and to see it from God's perspective.

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So here's that line again, that quote again. The Psalms wake up our emotions to respond to God and to life like we should.

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No other book so powerfully shapes our minds and our hearts. Through the

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Psalms, we can adapt our thinking and feeling to be in line with the heart and the mind of God.

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That is the value of the Psalms. So in this book, we're gonna see God's perspective on life, particularly the righteous and the wicked, and we're gonna see the end of both.

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We're gonna feel the weight of sin and also get the relief of forgiveness and graciousness in our sin.

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We'll be challenged to think deeply about God, His character, His works, and His will, and we'll meditate upon a

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God who calls us to worship Him with joy and to enjoy the blessings of His grace and of His word.

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That is the value of the book of Psalms. Now, in the Psalms, I mentioned earlier, they tell us about Christ.

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Psalm 22 tells me about the death of Christ. My bones were out of joint, my tongue cleaved to the roof of my mouth,

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I pierced my hands and my side. Psalmist despairs, Psalm 22 that Jesus quoted on the cross, "'My

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God, my God, why have you forsaken me?' As the man Christ Jesus felt in a very real sense in His humanity, that abandonment by the

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Father, though not really abandoned by the Father in that moment, He felt that way, looked for all intents and purposes as if He was the cursed one hanging on the cross, abandoned and alone.

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That's Psalm 22. Psalm 16 tells us about the resurrection of that man, the

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Lord Jesus Christ, who would not be delivered over to corruption and whose flesh would not suffer decay. Psalm 110 tells us of His return and His coming rule and reign.

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And then Psalm 2 tells us of His triumph over His enemies. And the end of Psalm 2 says, "'Blessed is the man who takes refuge in that Son.'"

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So as we come to the Lord's table today, we remember that it is the Lord Jesus Christ who died on a cross, rose again,

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He is coming again, and He will ultimately be victorious over all of His enemies. And we look back to what

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He did to purchase the people for His own possession. Psalm 22 describes His suffering, the pouring out of His blood and the breaking of His body, the destruction of that man,

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Christ Jesus, who suffered the agony of the eternal wrath of the Father on behalf of all and everyone who puts trust in Him.

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He bore the penalty for the sin of His people, dying in their place and dying in their stead.

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That is what Psalm 22 describes. And Psalm 16 describes His resurrection, that He rose again the third day after that.

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And because of that, we believe that He is coming again, just as He has promised. So as we come to the Lord's table, we have to confess the sin that cost our

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Savior His life, acknowledging our dependence upon Him and His grace, confessing our sin that we have sinned against Him, sins of omission and commission, as we reflect upon our own inadequacy and our unwillingness to receive that grace, giving thought, of course, to the suffering of Christ in our place, who died to pay the penalty for our wrath, to bear that wrath before a holy

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God in our stead. So we will do that as we observe the Lord's table. We'll take a few moments to bow our heads, confessing our sin.

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And I would just remind you again, as I did a few weeks ago, that it is possible to partake of the

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Lord's table in an unworthy manner, if we are partaking of community with unconfessed sin in our lives, or if you are an unbeliever.

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You have never repented of your sin and trusted Christ for salvation. This is not for you. You must repent first and believe the

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Savior, trust His word, believe the gospel that Christ died for sinners and rose again so you could have eternal life. Believe those words and be born again before you partake of the

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Lord's table. You are eating and drinking judgment to yourself, scripture says, if we eat and drink in an unworthy manner.

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So let's confess our sins together, and then we'll have a few moments of silent prayer, and then

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I will lead us in a prayer of confession. At the end, I ask the ushers to come forward at this time, let's bow our heads. Our Father, we thank you that you give us the joy of confession and the pleasure of confession.

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We thank you that you make the dealing with our daily day sin possible through your

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Son and the sacrifice that He made for us. We come before you and as we gather around your word and reflect upon who you are and the works that you have done and what your word requires of us, we are reminded each and every

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Sunday that we fall so far short of your standard of holiness. And in this last week, we have sinned in ways that we cannot even remember, at times that we do not even remember, and we have sinned in ways that are brought before our minds and our hearts whenever we stand before your word and reflect upon the attitudes and affections and the deeds of our lives this last time.

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We confess to you our iniquity, we are transgressors, and as long as we are in these bodies of death, we will continue to sin, as even as we strive toward holiness and pursue

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Christ likeness. And we thank you that we have the promise in your word that when we confess our sin, you are faithful and just, you forgive us of our sin and cleanse us from all unrighteousness.

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And may our reflection upon the death of Christ and what He has done in our place motivate us to holiness and create within us holy affections and holy desires so that we long with intense longing to do that which is right.

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We pray that you would give to us a hatred for sin. We see it inside of ourselves. We pray that you would give us eyes to see our own iniquity and then the courage to mortify that sin, confess that sin, and to pursue you for the grace for that sin.