Page 46 - The Poetic Books - Student Text

singer of Israel” (2 Sam. 23:1). One of his psalms is included in the historical account of his life (2 Sam.
22, cf. Psalm 18). Jesus affirmed the authorship of David for certain psalms (Luke 20:42; Ps. 110:1). The
NT quotes several psalms, attributing them to David (for example Acts 2:25; Ps. 16:8-11). Reference is
made to the regular use of psalms in the spiritual life of the church, “speaking to one another with
psalms, hymns, and songs from the Spirit” (Eph. 5:19). The titles, while not complete, provide valuable
information.

Modern studies, in attempting to grasp the meaning of psalms, have focused on classifying and
arranging them in groups according to content. While Martin Luther suggested five classes, more recent
experts have spent enormous amounts of time and energy refining principles of classification. Gunkel’s
principle sought out the function of the song in the life of Israel. A common literary form was used for
specific occasions of worship. He suggested seven classes or literary forms that describe all psalms: 1.)
hymns, 2) enthronement of Yahweh psalms, 3) national laments, 4) royal psalms, 5) laments of the
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individual, 6) psalms of individual thanksgiving, 7) lesser categories.

Kraus takes the idea further. For example, he lists thirty psalms as “Songs of Praise.” He then suggests a
variety of sub-categories. Three follow basic forms: the imperative hymn, the participial hymn, and the
hymn of the individual. Five categories break down the psalms thematically: praise of the Creator, hymns
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of Yahweh the king, harvest songs, and entrance hymns.

Some scholars have offered lengthy discussions of how an individual psalm might have been used in the
worship of the day, assuming either a temple context or a personal setting. They observe the writings
and practices of the nations around Israel and assume some cultural connection. If Babylon, for example,
had a ceremony to enthrone their God, then Israel must have had a similar worship experience.

Psalm 24 is taken to be such a psalm due to its language. “Life up your heads, you gates; be lifted up, you
ancient doors, that the King of glory may come in. Who is this King of glory? The LORD strong and
mighty, the LORD mighty in battle (24:7-8).” The suggested ancient singing of this psalm is quite fanciful
with a procession bringing the Ark of the Covenant into the temple area. From the inner area comes the
question, “Who is the king of glory?” It is answered by those entering. Supposedly the whole scenario is
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“easily understood.”

We acknowledge the value of comparing the songs of Israel with the songs of other nations. Yet it seems
that the result would highlight differences rather than similarities. The culture of Israel was quite
different than that of Egypt or Babylon or the nations of Palestine. God had warned Israel about
becoming like any of these nations. The official expression of worship would hardly borrow more than an
occasional form or word or phrase. It is unlikely that national or individual worship of Yahweh would
resemble worship of Baal or Astarte or Moloch. The nature of these gods and the behaviors they valued
in humans contrasted greatly with worship in Israel. In fact, whenever Israel joined in such worship, they
offended God greatly.

69 Leupold, 10.
70 Hans-Joachim Kraus Psalms 1-59 (Minneapolis: Fortress Press, 1993), 43-47.
71 Ibid. 312.
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