Sermons from Psalms

Before the Psalms can be applied sermonically to the church today, a responsible exegesis of the texts must be undertaken; that is, each psalm must be understood first in its own religious-historical setting in the life and worship of ancient Israel This calls for the exercise of grammatical and historical exegesis. But it also calls for a theological exegesis in which persons and events are related to Yahweh and His covenants with Israel. The persecutors of the Israel of God are, theologically speaking, the enemies of Yahweh. The selected bibliography appearing at the end of this article will suggest books that can help you in preparing sermons from the Psalms.

In order to choose preaching material intelligently from among the 150 psalms and to know what message each contains, one should be acquainted with the basic classifications. An excellent review is given by Lawrence E. Toombs, "The Psalms," in The Interpreter's One-Volume Commentary on the Bible (C. M. Laymon, ed.), pages 253-261.

Liturgical style of the Psalms

It is presently widely accepted that a close connection existed between the Psalms and the public worship services in the Temple of Jerusalem. Many songs apparently were composed as sacred poems for special religious festivals. Others seem to have been adapted later for cultic worship. This worship function gave the Psalms a more general character, or style, that made them useful for worship by the saints of all times, especially by Christians in their private devotions and public church services.

This liturgical use of the Psalms also gave them a well-ordered structure. N. Ridderbos describes the intellectual arrangement of these poems: "Praying, to the psalmists, is not an uncontrolled effusion of their emotions. As pleading advocates they place a variety of well-arranged grounds of pleading before the Lord as the royal judge. Thus they build a firm foundation on which they can stand to make known to the Lord their hearts' desires."—De Psalmen, Vol. I (1962), p.25. (My own translation.)

Three main classes of psalms are generally recognized: hymns or songs of praise; songs of thanksgiving; and laments or prayers of supplication. Smaller divisions are classified as royal psalms, wisdom psalms, entrance liturgies, pilgrim songs, penitential psalms, imprecatory psalms, et cetera. Some laments deserve special attention, for they contain confessions of innocence, even oaths of integrity and righteousness (Psalms 7; 26). These so-called psalms of innocence, these confessions of righteousness or perfection or blamelessness, can easily be misunderstood as legalistic assertions of self-righteousness. It is of crucial importance to recognize that the actual life setting of such laments is the cultic setting of a sacral lawsuit. The falsely accused Israelite seeks help from God in His sanctuary, vindication of his righteous cause through a priestly oracle in the Temple (see Ex. 22:7-12; Deut. 17:8-12; 1 Kings 8:31, 32; Ps. 26:6, 7). Lawrence Toombs presents a helpful reconstruction of this cultic ritual in The Interpreter's One-Volume Commentary, page 257. For an extensive theological analysis of the terms perfection, or blamelessness, and righteousness in the Psalms, see H. K. LaRondelle, Perfection and Perfectionism, third edition (Andrews University Monographs, Vol. Ill, 1979), pages 109458.

Basic theological theme of the Psalms

The most fundamental theme of the Psalms is the sharp distinction between the righteous and the wicked (see Psalm 1). For these poets, only two kinds of people stand before God; they see only two kinds of existence and only two eternal destinies. How are these defined or determined? The answer is, not by moral conduct, but by the religious root. This was determined by the priestly declaration in connection with the sacramental act of atonement in the temple of God. Moral or immoral life in Israel was considered to be, not the ultimate root of existence, but rather the consequence of the presence or absence of a living connection of the soul with God. Religious life is the very taproot of moral life in the Hebrew faith. A living connection with Yahweh, the covenant God, is not the result of any moral virtue or human achievement. Salvation is offered as a gracious gift of divine election. The sanctuary offers divine forgiveness of sin through the priestly ministry of the blood of the sin offerings. This atoning blood was explicitly provided by God Himself for Israel (see Lev. 17:11).

The Psalms never presuppose that a spiritual Israelite can live in moral perfection without God's daily atoning grace (see Ps. 14:1-3; 51:7, 17-19; 130:3, 4; 143:2). On the contrary, the Psalms reveal the need for the Lord's continual forgiving and keeping grace (Ps. 19:12, 13). Who are the righteous ones? Those who seek God in His temple, who long for His saving righteousness and His transforming grace, those who trust and obey Him wholeheartedly; in short, those who live in the religious "fear of Yahweh." They manifest their saving knowledge of God in an upright, just, and holy relationship with their fellow Israelites (see Leviticus 19; Psalms 15; 24).

The wicked ones—found also among the covenant people—are those who do not live out this redemptive sanctuary experience. They lack the motivating principle of love and gratitude to the Lord. Yet they are not neutral, religiously speaking. They are spiritually inimical to Israel's God, to His covenant, and to the theocratic king. This animosity is revealed in a life of systematic evildoing: violence, arrogance, lying, flattering, and plotting against the righteous ones (see Ps. 5:4-10; 11:2). The wicked are ultimately characterized, not by their immorality, but by their irreligiosity as the deepest cause of their social conduct (Ps. 14:1; 36:1-4). Accordingly, the Psalms intend to exalt, not man's ethical attributes, but rather his morality in indissoluble connection with its Source and with men's ultimate destiny (Psalms 1; 16; 37; 73).

Basic to the Psalms, therefore, is the "fear of the Lord," the saving and sanctifying knowledge of the Holy One (cf. Prov. 9:10). This knowledge is offered and experienced in God's sanctuary, where the supernatural Shekinah glory resided in the Most Holy Place. The designations righteous and wicked must be understood in the light of Israel's sanctuary theology. The righteous are not the self-righteous or those who have nearly attained to sinless perfection, but are repentant believers who have been declared righteous (justified) by the gracious word of the Levitical priest.

If the preacher wants to meet the spiritual needs of his church members today, he cannot find in the Bible a better source of light and consolation than in the Psalms.

Typological approach of the Psalms

Both Luther and Calvin considered the book of Psalms as their primary sermon source. Calvin reportedly chose to preach on Sunday evenings exclusively from the Psalms and the New Testament. He recognized in the drama of these poems his own conversion story, including the betrayals and persecutions he had experienced. The Psalter became to him the special book of consolation. Calvin initiated the custom of singing from the Psalms in the reformed worship services, to incite the saints to lift up their hearts to God and to inspire more deeply their praises to God's glory.

On what hermeneutical basis did Luther and Calvin correctly apply Israel's liturgical psalms to the believers in Christ? On the basis of the New Testament witness that Jesus of Nazareth is the Messiah of prophecy and of the Psalms. (For an extensive outworking of this Christological principle of interpreting the Psalms, see H. K. LaRondelle, The Israel of God in Prophecy. Principles of Prophetic Interpretation [Andrews University Monograph, Vol. Ill, 1983], Studies in Religion, chapters 4-51.)

Calvin followed the grammatical and historical method of exegesis more systematically than did Luther. He did not assume that the Psalms contained verbal predictions of Christ, but rather he saw in the Psalms indirect Messianic promises, detected only in the light of the New Testament, according to the guide lines of Biblical typology. The Christian can sing the psalms of Israel therefore with deeper understanding and with greater appreciation in the light of Jesus Christ.

We must realize that the theological correspondence of a type and its antitype is valid only with regard to their essential characteristics. Christ as the antitype is always greater, more glorious, and perfectly sinless. This constant comparison of two witnesses—the type in the Psalms and Christ's experience as the anti type—brings into the sermon the convincing power of the Holy Spirit with additional strength. It requires a preparatory study and a lively sketch, as far as possible, of the original, historical life setting of the Psalms in Israel's worship before the preacher moves on to the New Testament applications of the particular psalm and finally to the present-day meaning.

Expository preaching from the Psalms requires this concrete historical movement from the times of the Old Testament to the days of Christ and of the apostolic church. This approach prevents the preaching from becoming abstract or moralizing. It presents God's ways with real people who had the same basic problems and needs we have today. God's messages to His people in the ancient past must then be transformed by the cross and the resurrection of Christ into new-covenant messages for the church today. Only when the congregation detects Christ and the saving gospel in the Psalms can we consider our task to be accomplished. Then also the church of Christ Jesus can be seen at the center of all the psalms. This is the challenge that never ends, because the book of Psalms is the inexhaustible fountain of light and wisdom about Israel's Redeemer, our Lord Jesus Christ.

Homiletical use of the Psalms

Summarizing how one approaches the book of Psalms homiletically, first, choose that class, or type, of psalms that basically suits the needs of your church now. Study the chosen psalm as a whole and make an analysis of the structure of the psalm' as a total unit. Then write down in sequence the essential points of the thought units, or sections, of the psalm, after you have gone through it verse by verse with the help of at least two or three commentaries. Relate each point theologically to Israel as covenant people and to her Lord. Next, search out where and in what way Christ and the New Testament apply the psalm, or establish how the psalm relates in its essentials to Christ and the apostolic church. Relate Israel to the church of Jesus Christ, and the enemies of Israel to the enemies of Christ. Finally, apply the message to the church's final conflict -in the drama of the ages. Let the good news of God's victorious love for man and the world and His grace to us in Christ stand out above all. Let the final call be always "Praise the Lord."

Models of selected psalms

Psalm I counts as one of the simplest among all the inspired songs. It serves very well as the first of a series of psalm sermons. The focus is on the Torah—the divine teaching of Holy Scripture—as the foundation of the entire Psalter, and on the fruits of the obedience of faith. Many titles could be given to this psalm: "Characters of the Righteous and the Wicked"; "What the Bible Means by a Good Man"; or "The Psalm of a Fanner," because of its imagery of a fruitful tree in opposition to worthless chaff.

This psalm points up the fundamental contrast between believers—the righteous ones—and nonbelievers or hypocrites, who have no living connection with God. The preacher must explain the Hebrew concept of "righteousness" within God's covenant of grace with Israel. "The Law of the Lord" (verse 2) is placed within -this grace experience of the true Israel of God. The law is therefore conceived not as a yoke that burdens the believers, but as the motivating knowledge within the heart of the redeemed believer (see Ps. 37:31; 40:8).

This psalm may be seen as perfectly fulfilled in Jesus Christ (Heb. 10:1-10), and therefore also in those who are "in Christ" (Rom. 8:1). Jesus endorsed the idea of two exclusive destinies (Matt. 7:13, 14). The apocalyptic dimension of the final judgment may be discerned in the two eternal destinies as projected into the future in Psalm 1:5, 6.

Psalm 2 deals with the other pillar of Israel's faith: the theocratic king and God's sovereign rulership over the world. This royal psalm may have been entitled "A Psalm About All Nations" or "The Truth About Armageddon!" In its primary sense, according to literary and historical exegesis, this psalm relates to King David as the "anointed one" of the Lord (verse 2). Illustrations should be taken from 2 Samuel 5 and 8 to describe the conspiracy of the surrounding nations who planned to revolt against the supremacy of David's kingship on Mount Zion. It is clearly the picture of a religious-political war against God and His anointed one. The New Testament makes some surprising applications of Psalm 2 to Christ and His Messianic remnant. Concerning the fulfillment in the Second Advent, see Revelation 19:11-15.

A pastoral appeal to all the Gentiles to accept the Son of God as their Lord and Saviour is found in Psalm 2:10-12. This sermon may climax in a powerful exaltation of Christ and His rulership as the test in the last days, ever since His resurrection and enthronement as king-priest (see Acts 2:32-36). Three thou sand Jews deeply repented when this message was brought home to their conscience, and they were baptized into Christ and His church (verses 37-41).

Psalm 7 can be entitled "Divine Vindication of the Falsely Accused." It is a prayer of supplication by David during the time he was falsely accused of having robbed a fellow Israelite. He takes his case directly to the supreme court of justice, to the priestly judge in the sanctuary, as prescribed by Moses in Deuteronomy 17:8'12. The following structure can be deduced from the content: (1) David's supplication for deliverance from his enemies (verses 1, 2); (2) David's passionate plea of innocence before God regarding the accusation of Cush (verses 3-5); (3) an appeal to the righteous God for intervention on David's behalf against the violence of the wicked (verses 6-9); (4) assurance to Israel that God's judgment will ultimately vindicate the righteous ones (verses 10-13); (5) God's secret law of retribution: evil inflicts its own punishment (verses 14-16); and (6) the pledge to thank the Lord for exercising His righteousness (verse 17).

In this historical context, David's confession of his "righteousness" (verse 8) clearly does not mean a boast in self-righteousness. The petition of Psalm 7:9 is of great comfort to all who are unjustly persecuted.

One may connect the psalm also with Christ's own rejection and crucifixion. Christ's resurrection is then God's vindication of Jesus' innocence. The cross of Christ meant at the same time Satan's defeat (John 12:31-33). True Christians may find in the cross and resurrection of Christ the supreme guarantee of their vindication by Christ. Thus, they have a superior motive to praise God.

Psalm 19 consists of two distinct parts that relate to each other by way of progression in the praise of God's virtues. Part one (verses 1-6) is a doxology to God as Creator; part two (verses 7-14) is a praise of God as Redeemer. The two parts belong together because God is at once the Creator and the Redeemer. Nature and Torah (Holy Scripture) are different kinds of revelation given by God to man. Saving knowledge, how ever, comes not from nature but from Scripture alone.

The first part acknowledges God's general revelation of His divine power to all men (cf. Rom. 1:20); the second part unfolds God's special revelation to Israel as His covenant people. In Psalm 19:1-6 nature is personified poetically (the sun is "like a bridegroom . . . , like a champion rejoicing to run his course," [verse 5, N.I.V.]),* yet nature is not deified as in the pagan mythologies of the neighboring countries. Thus the first section contains a theological polemic against the idolizing of sun and stars among the Gentiles.

In part two the psalmist goes on to praise the redeeming qualities of the Torah that God gave to Israel. It is of vital importance to explain to the audience the Hebrew concept of Torah as divine teaching, which includes both grace and law, as revealed in Israel's sanctuary. Scholars declare unanimously that to translate Torah as "law" is too narrow. Church members who are generally unaware of this broader meaning often have the mistaken idea that references to law in Psalms 1; 19; 119 are legalistic in their outlook.

The Hebrew concept of perfection (see Ps. 19:7), or blamelessness, is not spelled out fully either. It does not denote a static characteristic of man or God in isolation from each other, but rather it denotes a perfect relationship between both, a perfection in action. This is the Biblical perfection of the Torah! The convicting power of the Torah is further developed in verses 12 and 13. David now begins to realize not only the joy of the Torah but also its infinite moral claims. First he pleads for forgiving grace, or justification (verse 12). Then he follows this up immediately with a prayer for sanctifying grace (verse 13). For Christians, also, it is essential to be not only pardoned but also kept by the power of God (1 John 5:18).

The New Testament offers the grace of God in Jesus Christ. In Christ we receive justification and sanctification. Consequently, whoever rejects the Son of God rejects life itself (verse 12). The inescapable question is "How shall we escape if we ignore such a great salvation?" (Heb. 2:3, N.I.V.).

The psalmist ends with an appeal to the Lord as "my Rock and my Redeemer" (Ps. 19:14, N.I.V.). Neither nature nor the Torah, by itself, could redeem David's soul from the defiling power of sin. Only the Lord Himself redeems from both the guilt and the dominion of sin. The New Testament teaches that Christ is our Rock of Ages (see 1 Cor. 10:4).