In its present form, the book of Psalms consists of 150 poems divided into five books (1–41, 42–72, 73–89, 90–106, 107–150), the first four of which are marked off by concluding doxologies. Who wrote Psalms 37? What are the 5 books of Psalms? The psalm addresses God, or, in Jewish tradition, YHWH, and the speaker calls out and establishes a salutation and an understanding of what he knows God to be. Verses 5 and 16, for example, allude to the formation of the First Man. Ps 82:6 may function to prove the judges’ judgment wrong (he does not “make himself” anything God makes him “Son of God”), but it is not exploited as an adequate explanation for the Johannine assertion that Jesus has power over death (.Īccording to the Midrash Shocher Tov, Psalm 139 was written by Adam. Who wrote Psalm 74?Īsaph What is the meaning of Psalms 82 6? He is also known as one of the three Levites commissioned by David to be in charge of singing in the house of Yahweh (see below). In Chronicles, it is said that Asaph was a descendant of Gershon the son of Levi and he is identified as a member of the Levites. Called there “Ethan the Ezrahite,” to whom the title of Psalm 89 ascribes the authorship of that poem.Īccording to Jewish tradition, the Book of Psalms was composed by the First Man (Adam), Melchizedek, Abraham, Moses, Heman, Jeduthun, Asaph, and the three sons of Korah. The name Ethan appears eight times in the Hebrew Bible (1 Kings 4:31, Ps. Is there an Ethan in the Bible?Įthan means strong and optimistic, solid and enduring, permanent.
Indeed, in Hebrew, the last word of the psalm is “darkness”. Psalm 88 ends by saying: You have taken my companions and loved ones from me the darkness is my closest friend. Charles Spurgeon called it a Covenant Psalm and described it as “the utterance of a believer”. Psalm 89 begins with words of praise for Yahweh’s goodness and covenant faithfulness. The author expresses his belief that the promises outlined in 2 Samuel 7:12-17 will be fulfilled. The time of God is also brought into the picture-His time is eternal, “from everlasting to everlasting.”2 In contrast, verse three states that man will be destroyed, giving reference to inevitable death. Are we willing to give up every sin, to turn from a wicked, insnaring world, and rely only on his merits and mercy, to have him for our Prophet, Priest, and King? and do we desire to be holy? To those who are thus changed, the Saviour's sacrifice, intercession, and blessing belong.In verse one of Psalm 90, God is introduced as both a refuge and the Creator. What then are we? Has the gospel of Christ been to us the power of God unto salvation? Has his kingdom been set up in our hearts? Are we his willing subjects? Once we knew not our need of his salvation, and we were not willing that he should reign over us. Christ drank of the waters of affliction in his way to the throne of glory. The wrath of God, running in the curse of the law, may be considered as the brook in the way of his undertaking. He shall be humbled he shall drink of the brook in the way. We have here the Redeemer saving his friends, and comforting them. The effect of this victory shall be the utter ruin of his enemies. Christ's sitting at the right hand of God, speaks as much terror to his enemies as happiness to his people. He is a Priest of the order of Melchizedek, which was before that of Aaron, and on many accounts superior to it, and a more lively representation of Christ's priesthood. He is God's Minister to us, and our Advocate with the Father, and so is the Mediator between God and man. Christ shall not only be a King, but a Priest. The dew of our youth, even in the morning of our days, ought to be consecrated to our Lord Jesus. They shall attend him in the beautiful attire of holiness which becomes his house for ever. The power of the Spirit, going with the power of the world, to the people of Christs, is effectual to make them willing. And his kingdom, being set up, shall be kept up in the world, in despite of all the powers of darkness. All his enemies are now in a chain, but not yet made his footstool. It is a remaining posture: he sits like a king for ever. Sitting is a resting posture: after services and sufferings, to give law, to give judgment. Not only he should be superior to all the kings of the earth, but he then existed in glory as the eternal Son of God. Glorious things are here spoken of Christ. Matthew Henry's Commentary on Psalm 110:1 Chapter Contents
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