By the end of this lesson, the student should:

(1) Recognize characteristics of Hebrew poetry.

(2) Know the primary theme and message of Job.

(3) Understand God’s self-revelation to Job.

(4) Describe the structure of the book of Psalms.

(5) Evaluate the use of psalms of imprecation for the Christian.

(6) Relate the message of Job and Psalms to the needs of today’s world.

► Read Job and Psalms 1–29, Psalms 51–92, and Psalms 119–150. (Review the Lesson 7 assignments before reading the assigned Psalms).

► Memorize Psalm 119:1–8.

The Old Testament poetic books include Job, Psalms, Proverbs, Ecclesiastes, and Song of Songs. Many other books of the Old Testament include some poetry, but these books are predominantly poetic.

Unlike English poetry, Hebrew poetry is not based on rhyme. Understanding the characteristics of Hebrew poetry may help you better appreciate the beauty of the poetic books.

Parallelism

The most important element of Hebrew poetry is parallelism. In parallelism, two lines of text (two statements) are used together to express an idea. Parallelism is used three ways in Hebrew poetry:

1. To present a single idea in two different ways (synonymous parallelism)

2. To show the difference between two things (antithetic parallelism)

3. To express one idea, then add more detail (synthetic parallelism)

Synonymous parallelism: The second line reinforces the first line with similar words.

Psalm 25:4:

Make me to know your ways, O Lord;
teach me your paths.

Proverbs 12:28:

In the path of righteousness is life,
and in its pathway there is no death.

Antithetic parallelism: The first line is contrasted in the second line. This form is used in Proverbs to contrast the path of the wise and the path of the fool.

Proverbs 10:1:

A wise son makes a glad father,
but a foolish son is a sorrow to his mother.

Proverbs 10:7:

The memory of the righteous is a blessing,
but the name of the wicked will rot.

Synthetic parallelism: The second line adds to the thought of the first line.

Psalm 23:1

The Lord is my shepherd;
I shall not want.

Proverbs 4:23

Keep your heart with all vigilance,
for from it flow the springs of life.

Figures of Speech

While all biblical books contain figures of speech, this imagery is particularly important in the poetic books. Biblical poetry includes these types of figures of speech:

• Metaphor: Comparison of two things that are similar in some way. “The Lord is my shepherd…” (Psalm 23:1) is much more memorable and expressive than “God takes good care of me.”

• Hyperbole: Deliberate use of exaggeration to emphasize a point. In a psalm of lament, David describes his grief, “…every night I flood my bed with tears…” (Psalm 6:6).

• Personification: Describing something as if it were human. “The mountains skipped like rams, and the hills like lambs” (Psalm 114:4).

• Anthropomorphism: Describing something about God’s nature using human characteristics. “His eyes see, his eyelids test the children of man” (Psalm 11:4).

Acrostic Poetry

In acrostic poetry, each stanza or verse begins with a succeeding letter of the alphabet. This form expresses completeness. Two of the most famous Hebrew acrostics are Psalm 119, about God’s law, and Proverbs 31:10-31, about the virtuous woman. In Psalm 119, each stanza includes eight verses that all begin with the same letter of the Hebrew alphabet. (For instance, stanza 1 is Psalm 119:1-8. Each verse begins with the first letter of the Hebrew alphabet. In the next stanza, each verse begins with the second letter of the alphabet.) In Proverbs 31:10-31, each verse begins with the succeeding letter of the Hebrew alphabet.

► Discuss your theology of suffering. Discuss theological questions, such as, “Why does God allow the innocent to suffer?” as well as pastoral questions, such as, “How can we help an innocent person deal with their suffering?”

Author and Date of Job

There is no indication of the authorship of Job within the book. Suggested authors include Job, Elihu, Moses, Solomon, and someone from the time of Isaiah.

The book of Job does not give a date, but there are several indications that the events probably took place in the time of the patriarchs: The father offers sacrifices for his family, wealth is measured in livestock, and Job has a long lifespan.

Theme of Job: A Search for God

On the surface, the theme of Job appears to be suffering. The major event in the book is Job’s loss of his possessions, family, and health. Dialogue through much of the book revolves around the question of Job’s suffering. Similar works, also originating in the Ancient Near East, examine the question of suffering. [1]

The book of Job, however, does not portray suffering as its central theme. Job does not ask about the cause of his own suffering, and God never addresses Job’s suffering in his answer. If the book were primarily about suffering, we would expect God to provide an answer to the meaning of suffering. Instead, God never mentions Job’s suffering.

Part of the message of the book is integrity in the midst of suffering. Job testifies to his integrity (Job 27:5, Job 31:6). God witnesses to Job’s integrity in his statements to Satan (Job 1:8, Job 2:3). Job’s integrity is an important aspect of the book.

The primary theme of Job is “A Search for God.” Job does not ask for restoration of his property or even healing. His request is, “Oh, that I knew where I might find him, that I might come even to his seat!” (Job 23:3). Job had known God intimately; now he feels separated from God. His search is not for an explanation of suffering, but for a revelation of God.

This theme is confirmed by Job’s response after God’s revelation: “I had heard of you by the hearing of the ear, but now my eye sees you” (Job 42:5). When he sees God, Job is satisfied. The answer to Job is not an explanation of suffering; the answer to Job is God himself.

Overview of Job

The book of Job is divided into three large sections:

1. Prologue (Job 1–2)

2. Poetic Dialogue (Job 3:1–42:6)

3. Epilogue (Job 42:7–17)

The Prologue (Job 1–2)

In the prologue, we learn three things:

1. Job is an innocent man; he is perfect and upright. Job’s suffering is not caused by any sin on his part. He is a man of integrity to whom God can point as a model of faith. Despite the loss of his possessions and family, his physical sufferings, and even the despairing counsel of his wife, Job did not sin with his lips (Job 1:22).

2. The limits of Satan’s power. In his attacks on Job, Satan cannot go further than God allows. Contrary to much popular belief, Satan and God are not opposing equals; Satan cannot go beyond limits established by God.

3. There is a relationship between the physical world we see and the spiritual world we do not see. Though Job is unaware of the conversation between God and Satan, that spiritual conflict led to his trials.

Dialogue Between Job and His Three Friends (Job 3–27)

At the end of the prologue, we are introduced to three friends who come to comfort Job. They sit silently for a week, mourning with him. At the end of the week, Job breaks the silence with a complaint, in which he curses the day of his birth and asks for relief through death. In response, the friends attempt to explain God’s way of acting in the world.[2]

The dialogue between Job and his friends is in poetic form. Because of that style, it can be difficult to read. There is much repetition and extended dialogue. However, at its core, the dialogue is simple: the friends insist that Job’s suffering is caused by sin in his life; Job insists that he is innocent of any wrong.

While each of the friends makes the case in a different manner, their basic argument is this:

1. Suffering comes as punishment or correction for sin.

2. God is a just God.

3. Therefore, Job must be guilty of some sin for which God is punishing him.

Each friend argues in a different way. Eliphaz is the most careful speaker. He encourages Job to accept God’s correction. Eliphaz is sure that God will restore a repentant Job. Bildad points to the traditionally accepted belief that a just God must punish sin; therefore, Job must be guilty of some sin. Zophar is the least sympathetic of the friends, saying that Job speaks “babble” (Job 11:3). He is certain that God has been merciful to Job; Job deserves even greater punishment than he has received.

In response to each of the friends, Job insists on his innocence. Job believes that God is persecuting him unfairly; but he also believes that, if he could defend himself before God, God would listen and would vindicate Job.

This conversation extends through three cycles of dialogue between Job and his friends. The friends become increasingly angry with Job’s refusal to admit wrongdoing; Job continues to assert his innocence.

Job’s Speeches (Job 28–31)

At chapter 28, the style of the book changes. Job 28–31 consists of Job’s four speeches on these topics:

1. Wisdom (Job 28). Job praises the value of wisdom, shows that human attempts to find wisdom are futile, and asserts that God is the only one who has the way to true wisdom. This is an important step in Job’s search for God.

2. Job’s past (Job 29). Job had been blessed in every way and was respected in his community.

3. Job’s suffering (Job 30). Those who respected him in the past now mock him.

4. Job’s integrity (Job 31). In response to the accusations of his friends, Job insists that he is innocent of any wrong. He ends his declaration with his signature avowing his innocence: “Oh, that I had one to hear me! (Here is my signature! Let the Almighty answer me!)…” (Job 31:35). When reading Job 31, we should remember that God himself has testified to Job’s innocence in Job 1:8 and Job 2:3. Job is not speaking foolishly; he has truly lived a careful and godly life.

Elihu’s Speeches (Job 32–37)

Elihu is a young man who listens to each of the earlier speeches. He is angry with Job because Job tries to justify himself. He is also angry with the friends because they have not convinced Job of his guilt.

Elihu argues that God speaks through suffering and pain; Job should humbly accept God’s correction. Elihu insists that God is just and that Job is wrong to question God. In his final speech, Elihu argues that God is so far above humankind that he is unaffected by events on earth. Elihu believes that our role is humble submission.

While some aspects of Elihu’s speeches parallel God’s answer (particularly his picture of God’s sovereignty over nature), Elihu says nothing new. Job already knows that God is sovereign; Job already knows that God speaks through suffering; Job’s speech on wisdom has already stated that God is the only source of true wisdom. Even if Elihu points to some aspects of the truth, he, like the other friends, fails to recognize Job’s central struggle: Job believes that he is being punished for sin of which he is not guilty.

God Speaks (Job 38–42)

If we read Job primarily as a study of suffering, God’s answer makes little sense. He never mentions Job’s suffering. He never answers Job’s questions. Instead, God asks a series of questions that reveal himself to Job. The questions remind Job of his limited knowledge. God’s questions then point Job to God’s power and wisdom to manage the universe. They show that Job can trust God, even when he doesn’t understand God’s ways. In response, Job states his satisfaction: “I had heard of you by the hearing of the ear, but now my eye sees you” (Job 42:5). Job repents of his accusations against God and is comforted by his deeper, experiential knowledge of God.

The Epilogue (Job 42:7–17)

In the epilogue, God reprimands Job’s friends for their false arguments and restores Job’s fortunes. Satan is not mentioned in the epilogue; his case has been disproved. Job is, indeed, a person who serves God out of love alone.

Job in the New Testament

There are several connections between the themes of Job and the New Testament:

1. James encourages believers to patiently endure affliction. One of the ways he does this is by reminding them of Job’s example of perseverance through suffering and of the Lord’s compassion and mercy that Job experienced (James 5:11).

2. Just as Job’s friends believed that his suffering was the result of sin, people in Jesus’ day sometimes assumed that physical problems were the result of sin. The disciples asked Jesus whether a man’s lifelong blindness is punishment for someone’s sin (John 9:2). Jesus explained to them, “It was not that this man sinned, or his parents, but that the works of God might be displayed in him” (John 9:3).

3. Just as God permitted the suffering of righteous Job, Apostle Paul struggles with an affliction that God chooses not to heal (2 Corinthians 12:7–10). The book of Job shows that Satan was the cause of Job’s suffering. Paul likewise considers his affliction, “a messenger of Satan to harass me.” While still afflicted, both Job and Paul find God’s grace to be sufficient for them.

Suffering is a continuing issue for believers. However, Romans 8:28-29 assures us that God is working his good through all that comes into the lives of his children. His ultimate purpose is to conform us to the image of his Son. This is being achieved in all who love God and who are called according to his purpose.

Job Speaks Today

Readers of the book of Job often focus on the question, “Why do the righteous suffer?” The book does not answer this question. A more important question is, “Why do the righteous serve God?” Satan had told the Lord, “Job serves you because of the blessings he receives. Take the blessings away, and he will deny you.” Job’s friends think that people should serve God to avoid trouble. They assume that faithful obedience to God will prevent suffering.

For Job, the answer is much different. He serves God out of love alone. Though he does not understand what has happened, Job refuses to abandon his faith. In this, Job provides a model of true love for God.

Daniel’s friends will later testify, “…Our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of your hand, O king. But if not, be it known to you, O king, that we will not serve your gods…” (Daniel 3:17–18). Even if God does not deliver us, we will not deny him.

Hebrews 11 tells of heroes of the faith who saw God’s power on their behalf: Enoch, Abraham, Moses, and Rahab. It also tells of others who were not rescued from trial: “Others suffered mocking and flogging, and even chains and imprisonment. They were stoned, they were sawn in two, they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated” (Hebrews 11:36–37). These people were faithful to God even though they were not delivered from trouble.

These scriptures press us to consider, “Why do I serve God?” Do I serve him because of blessings he gives? Do I serve him to avoid suffering? Or do I serve him out of love alone? Job, Daniel’s friends, and those described in Hebrews 11 served God out of love alone. Today, as in their day, God is looking for people who serve him out of an unselfish love, people who love God with all their heart.

Theme of Psalms: Praise

The Greek title of this book of the Bible means “song.” The Hebrew title, which means “praises,” shows the purpose for the book. Even the psalms of lament end with praise. The book of Psalms provides words with which God’s people can express their praise to God.

Titles in Psalms

Over 100 psalms have titles that provide information about the psalms. These titles include details about the author, the historical setting, and musical instructions. Although we do not know if the titles were included in the original manuscripts, they are found on very early copies.

Many of the psalms include the name of the author. There are 73 psalms titled “A Psalm of David.” Psalm 50 and Psalms 73–83 are attributed to Asaph, the chief musician for public worship under King David. It appears that the sons of Korah, referenced in the title of 10 psalms, were members of a guild of Temple singers. Solomon is credited with two psalms. Psalm 90 is a prayer of Moses.

Other titles provide information about the historical setting of the psalm. Psalm 3, for example, was written as David fled from his son Absalom. When many were supporting Absalom’s revolt, David remembered: “But You, O Lord, are a shield about me, my glory, and the lifter of my head” (Psalm 3:3). David wrote Psalms 52, 54, 56, 57, and 59 during the years when he fled from Saul (1 Samuel 19–23). Most famously, David wrote the great prayer of repentance in Psalm 51 after Nathan confronted him about his adultery with Bathsheba.

For modern readers, the most obscure titles are those that give musical and liturgical instructions. Titles such as “The Sheminith,” (Psalm 6 and Psalm 12), “Alamoth,” (Psalm 46), and “Muth-labben” (Psalm 9) were musical instructions. Some titles specify the instruments to be used. Other titles refer to the tune to which the psalm was sung: “The Gittith,” (Psalm 8, Psalm 81, and Psalm 84), “Do Not Destroy,” (Psalms 57–59 and Psalm 75), and “The Doe of the Dawn” (Psalm 22).

Structure of Psalms

In many ways, the book of Psalms is similar to a modern hymnbook. It was a collection of songs and prayers used both for corporate worship at the Temple and for the personal worship of individual Israelites.

The book of Psalms is divided into five sections. Each section ends with a doxology.

Book 1 (Psalms 1–41) ends, “Blessed be the Lord, the God of Israel, from everlasting to everlasting! Amen and Amen” (Psalm 41:13).

Book 2 (Psalms 42–72) ends, “Blessed be the Lord, the God of Israel, who alone does wondrous things. Blessed be his glorious name forever; may the whole earth be filled with his glory! Amen and Amen! The prayers of David, the son of Jesse, are ended” (Psalm 72:18-20).

Book 3 (Psalms 73–89) ends, “Blessed be the Lord forever! Amen and Amen” (Psalm 89:52).

Book 4 (Psalms 90–106) ends, “Blessed be the Lord, the God of Israel, from everlasting to everlasting! And let all the people say, ‘Amen!’ Praise the Lord!” (Psalm 106:48).

Book 5 (Psalms 107–150) ends with Psalm 150, a doxology that concludes the Psalter with praise.

It appears that each of these five collections was gathered at a different time in Israel’s history. Books 1 and 2 were very early collections and are primarily composed of psalms written by David. Book 5 refers to the exile and was probably collected much later. (See Psalm 137.) Together, these collections allow us to join ancient Israel in praising God, crying out to him in times of trouble, and worshipping him as our Creator and redeemer.

Types of Psalms

[1]The book of Psalms contains several different types (or genres) of song. While the overall theme of Psalms is praise, not all psalms are songs of praise. There is a great variety of psalm styles. The Psalter includes psalms:

• For corporate praise (Psalm 136)

• For private lament (Psalm 56)

• For instruction (Psalm 1 and Psalm 119)

• To honor the king (Psalm 72)

• To celebrate a royal wedding (Psalm 45)

• For pilgrimages to Jerusalem (Psalms 120–134)

In this overview of the Psalter, we will examine some of the major categories of psalms.

Hymns of Praise

Some of the hymns are for individual praise; some are for corporate praise. Two examples show how the psalmists praise God.

Psalm 19 is an individual hymn of praise. The hymn moves in three stanzas:

1. Stanza 1 (Psalm 19:1–6): God Revealed in Creation

Creation testifies to the power and majesty of the Creator. The heavens themselves testify to the glory of God. In these verses, David uses the name “God” (Elohim in Hebrew), which speaks of God’s greatness and majesty.

2. Stanza 2 (Psalm 19:7–11): The Lord Revealed in His Law

A more personal revelation of God is seen in his Word. Through the law, the testimony, the statutes, the commandments, the fear, and the judgments of the Lord, we see his revelation of himself. In this section, David uses the name “the Lord” (Yahweh in Hebrew). Yahweh is the personal, covenant name by which God revealed himself to Israel in Exodus 3:14. God’s law is not a burden to the believer; it is sweeter than honey and more desirable than gold.

3. Stanza 3 (Psalm 19:12–14): The Worshipper’s Response to the Redeemer

In response to God’s revelation, David prays for cleansing and deliverance from sin. He prays that his words and his thoughts will be acceptable to God, his rock and redeemer.

Psalm 136 is a corporate hymn of praise. It was sung as a responsive hymn. The leader sang the first half of each verse; the people responded, “…For his steadfast love endures forever.” Through creation (Psalm 136:1–9) and his goodness to Israel (Psalm 136:10–26), God’s everlasting mercy is revealed.

Psalms of Thanksgiving

Psalms of thanksgiving relate to specific instances of God’s deliverance. In psalms of thanksgiving, the psalmist describes a past crisis and then thanks God for his deliverance from the crisis.

► For an example of a psalm of thanksgiving, read Psalm 18 in which David rejoices in God’s protection when Saul was pursuing David.

Psalms of Lament

About 50 psalms are psalms of lament. Laments usually include four elements, though they are not always in the same order:

• Description of the complaint. Many laments mention an enemy; others describe a problem faced by the psalmist. Psalm 13:1–3 complains because God seems to have hidden his face while David’s enemies are exalted.

• Petition to God. Here the psalmist cries for deliverance. Often there is a specific request. In Psalm 13:3, David asks God to listen and to light up David’s eyes.

• Statement of confidence in God. In Psalm 13:5, after calling for God’s help, David says, “But I have trusted in your steadfast love….” With this phrase, the psalm reverses from a hopeless situation to a statement of faith.

• Praise to God. Most laments end with praise to God. Psalm 13:6 says, “I will sing to the Lord, because he has dealt bountifully with me.” The concluding praise is an essential element of biblical lament and provides a model for our cries to God.

When voicing our complaints and needs, we must not resist God’s purposes. The statement of confidence in God and the concluding praise to God ensure that we remain submitted to God’s sovereignty. In Psalm 13, nothing in David’s life changes between verses 4 and 5. His outward circumstances remain the same as in verses 1–2. The change is inward; David is determined to trust in God’s mercy and to sing unto the Lord. This model should guide our prayers: we should be both completely honest in expressing our need and completely submissive to God’s ultimate purposes in our life.

The psalms of lament assume three things: there is a right and wrong in the world, God can be trusted to vindicate the right, and the psalmist is on the side of right. Because of this, the psalmist has confidence that God will intervene on his behalf.

Penitential Psalms

Penitential psalms are related to the psalms of lament. However, in these psalms, the psalmist seeks God’s forgiveness for sin. The most famous penitential psalm is Psalm 51 in which David prays for God’s mercy after his sin with Bathsheba. Other penitential psalms include Psalm 6, Psalm 32, Psalm 38, and Psalm 130.

The Problem

The book of Psalms includes at least 35 prayers of imprecation, psalms that ask God to pour judgment on the enemies of the psalmist. Believers have struggled with these prayers. How do these prayers fit Jesus’ command to love your enemies?

Some commentators have said that this shows the difference between the Old Testament and New Testament. However, even the Old Testament teaches that we are to love our enemies (Exodus 23:4–5, for example). Furthermore, the New Testament includes imprecations on wrong­doers (2 Timothy 4:14, for example). How, then, should believers read the psalms of imprecation?

Foundational Principles of the Psalms of Imprecation

1. They are based on the principle of sowing and reaping. Deuteronomy, Proverbs, and Galatians teach that “…whatever one sows, that will he also reap” (Galatians 6:7). This principle is illustrated in the Historical Books and preached in the prophetic books. Psalms of imprecation ask God to show his justice. The returning exiles ask God to pay Babylon the wages that she justly deserves (Psalm 137:8).

2. The enemies of Israel are ultimately enemies of God. As the king, David is God’s anointed representative. His enemies are opposed to God’s purposes for Israel. Prayers of imprecation seek vindication of God’s righteousness.

3. The psalmists do not take matters into their own hands. David prayed God’s vengeance on his enemies, but he refused to take personal vengeance on Saul (1 Samuel 24:6). David left his enemies in God’s hands.

Can We Pray the Psalms of Imprecation Today?

Even when we recognize that the psalms of imprecation are consistent with biblical justice, we still must ask how we can use these psalms in worship today. There are two opposing reactions to the psalms of imprecation:

1. Some followers of Christ believe that his teaching in the Sermon on the Mount forbids us from praying prayers of imprecation.

2. Other believers make frequent use of prayers of imprecation as an element of spiritual warfare.

Both views show some aspect of the truth. These psalms reflect biblical truth, but Jesus taught us to love our enemies. Those seeking to pray psalms of imprecation should ask three questions to determine their motives:

1. Am I motivated by God’s righteousness or by my anger? The psalmists were concerned for God and his kingdom. Paul wrote, “Be angry and do not sin…” (Ephesians 4:26). Righteous anger reacts to sin against God; self-centered anger reacts to personal slights. The things that should inspire my anger are sins against God’s kingdom, not slights against my own kingdom.

2. Am I seeking divine justice or personal revenge? Biblical prayers of imprecation sought to promote righteousness (Psalm 7:6–11), to show God’s sovereignty (Psalm 59:13), and to cause the wicked to seek God (Psalm 83:16–18). Modern imprecations are sometimes inspired by a desire for revenge. Repeatedly in scripture, God forbids personal vengeance (for example, Romans 12:19).

3. Which would give me more joy: my enemy’s repentance or God’s judgment on my enemy? Jonah sought judgment without providing room for repentance and God’s mercy (Jonah 3:4). Biblical imprecation leaves the enemy to God’s sovereignty. Because of that, we can rejoice if our enemy repents and receives God’s forgiveness.

These guidelines allow us to pray biblical prayers of imprecation when appropriate but greatly limit the use of them for personal situations. How should we pray when we have been wronged?

The Bible consistently teaches us to purposefully trust the situation to God (Romans 12:19, 1 Peter 4:19), who is working all things together for good for his children (Romans 8:28-29). This is seen in the psalms of imprecation, in Jesus’ teaching, and in the personal examples of men like David.

Types of Psalms (Continued)

Wisdom Psalms

Wisdom psalms are similar to proverbs, giving practical advice for daily life. They teach the reader how to live in a manner that pleases God. Like Proverbs, the book of Psalms teaches, “The fear of the Lord is the beginning of wisdom…” (Psalm 111:10).

Wisdom psalms often contrast two paths: the path of the wicked and the path of the righteous. Psalm 1 is an example of a wisdom psalm.

Like Ecclesiastes and Job, the wisdom psalms express frustration with the prosperity of the wicked and the suffering of the righteous. In Psalm 73, Asaph nearly lost faith because of the prosperity of the wicked. The answer for Asaph, as for Job, was to see God. As Asaph stood in the sanctuary of God, he realized that the end of the wicked is destruction and desolation. He ends the psalm with a statement of faith: “But for me it is good to be near God; I have made the Lord God my refuge, that I may tell of all your works” (Psalm 73:28).

Royal Psalms

Royal psalms show Israel’s king as God’s anointed ruler. The ruler of Israel was not like the kings of the surrounding nations; he was God’s servant representing God’s rule (Deuteronomy 17:14–20).

Psalm 2 may have been a coronation psalm for a new king. The kings of the earth set themselves against God and against his anointed, but God has set his king upon his holy hill of Zion. God will establish the king; he will treat the king as his son; and he will give him victory over Israel’s enemies. God is the one who empowers Israel’s godly kings.

Messianic Psalms

Messianic psalms point ahead to the person and life of the Messiah. These psalms were partially fulfilled at the time of their original writing, but they are ultimately fulfilled in Christ.

Psalm 22 is an example of a messianic psalm. David originally wrote this psalm out of his personal despair, but Jesus fulfilled these prophetic words in his agony on the cross (Psalm 22:1; Matthew 27:46).

Many of the royal psalms are also messianic psalms. These psalms prophesy about God’s Anointed One being enthroned as king. Israel’s king was the anointed one who ruled over Israel, but Jesus would come as the Anointed One (Messiah) to completely fulfill God’s purpose for Israel’s king.

Many royal psalms describe a universal rule that was never fulfilled in Israel’s history. For example, none of Israel’s kings possessed the uttermost parts of the earth (Psalm 2:8). These psalms are perfectly fulfilled in Jesus. For this reason, we can classify them as messianic.

Psalms Speaks Today

The psalms provide a model for Christian worship today. Opinions about issues of worship often divide believers. The psalms answer these questions, providing balance.

The psalms show that our worship should include both praise to God (psalms of praise) and instruction of God’s people (wisdom psalms). Our worship should include both individual worship and corporate worship. Our worship includes both thanksgiving for what God has done for us personally and praise for who God is to all people.

The psalms show a balance of lament and praise. They show that in our worship, we can freely bring our complaints and problems to God. They also show that we must surrender those complaints to God’s sovereign purposes. The psalms of lament end in praise. God calls his people to complete honesty and to complete surrender to his purposes.

(1) Choose one of the following assignments:

Option 1: Group Assignment

Assign each member of your group one of these people from the book of Job: Eliphaz, Bildad, Zophar, or Elihu. Read the man’s speeches and discuss the strengths and weaknesses of his argument.

Option 2: Individual Assignment

As you read the assigned Psalms, make a list of attributes of God that are seen in the Psalms. For each attribute, list 8–10 verses that show the attribute.

(2) At the beginning of the next lesson, take a test based on this lesson. Study the test questions carefully in preparation.

If needed, download a printable PDF of all the Test questions here.

(1) List the three ways parallelism is used in Hebrew poetry.

(2) Explain acrostic poetry in one sentence.

(3) What is the theme of Job?

(4) What are the three main points in the argument of Job’s friends?

(5) What are the topics of Job’s speeches in Job 28–31? List the chapter beside each topic.

(6) What are three types of information found in the titles of individual psalms?

(7) What four elements are included in most psalms of lament?

(8) List three foundational principles of the psalms of imprecation.

(9) What is the purpose of messianic psalms?

(10) Write Psalm 119:1–8 from memory.