The Psalms are poems, songs, prayers, expressions of praise and worship which contain prophetic words at times and which were intended for corporate use. When we looked at ‘The Bigger Picture’ of the Bible, we saw that the books of the Bible can be divided into different categories: some books are historical, others tell us of God’s rules for living (the Law), others tell us of the life of Jesus and others are letters to local churches. We have to read each book understanding its genre and purpose if we are to make the most of what we read.

The Psalms are part of the ‘Wisdom’ literature of the Old Testament (a section which includes Job, Proverbs, Song of Songs and Ecclesiastes), and are divided into 5 sections, each of which ends with a doxology or blessing. They are songs and prayers collected together to imitate the five-fold division of the Torah and have been called ‘the hymnal of the Jews.’ These songs and prayers reflect the Jewish conviction of the reality of God and His creation and the need for us to respond to God’s words and call. We may be studying the Psalms themselves, but we need to remember that ‘they are, at the same time, an integral part of a larger book, the Bible… They have the Torah for their mother, the Prophets for their father and a luxuriantly rambling family tree.’ (Eugene Peterson, ‘Answering God’, P 16)

Poetry is something which we often find difficult to fathom, since its language is often metaphorical and not necessarily easy to understand. We are more used to the language of lists (factual, describing language which tells a narrative of things which happen) or the language of persuasion. We need to value poetry, however, since it is a language which delves beyond the surface and draws us into deep truths. Hebrew poetry is not like English poetry, however, which relies on metre and rhyme for effect. Hebrew poetry uses parallelism (a form of repetition) to reinforce meaning, often comparing two similar things for effect or looking at opposites to draw our attention.

Music is an important part of the Psalms, with many references to the ‘director of music’ or to musical terms in the titles. In the Hebrew Bible the title of the Psalms is Tehillim, which means ‘songs of praise.’ In the Greek translation of the Old Testament, the Septuagint, the term Psalmoi is employed. The verb form of this Greek word originally referred to the plucking of strings with the fingers. Eventually, Psalmoi came to mean ‘sacred songs sung to musical accompaniment.’ Music is one of God’s greatest gifts to us, and although the original music of the Psalms has not been preserved, the words contained in the Psalms continue to be set to music, bringing forth musical creativity applicable to each culture throughout the ages.

The Psalms are also understood as prayers. Prayer in its most basic form is our communication with God, our response to the revelation of God to us expressed in different ways (the Psalms themselves can be categorised: some are psalms of thanksgiving and praise; some of adoration; some are complaints and so on.) Westermann says of the Psalms: ‘They are prayers (words directed to God in petition or praise), poetry (poetically formulated language), and song (they go beyond the mere speaking or even recital of a poem and become music).’ Many of the Psalms also contain prophetic references (especially to Jesus) and are quoted in the New Testament many times, indicating their continuing importance to the church of today, which is urged to ‘let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts.’ (Col 3:16; see also Eph 5:18-20, 1 Cor 14:26)

In answering the question ‘Who wrote the Psalms?, we see (as so often) a wide range of authors. It’s unusual for us to know much about who actually wrote the Bible, but 116 of the 150 psalms are given some kind of title, often linking them to real people whose stories are contained in other parts of the Bible. 73 of the 150 psalms are ascribed in some way to David, with Asaph and his family writing 12 of them and the Sons of Korah 11. Other named authors include Moses (Ps 90), Solomon (Ps 72, Ps 127), Heman (Ps 88) and Ethan the Ezrahite (Ps 89), with other psalms written by unknown authors.

We might wonder why it is important to think about who wrote the psalms, simply accepting them as God’s Word and therefore divinely inspired to guide us and help us. However, the Bible is very clear that individuals matter and often names people who would probably never get into any ‘Who’s Who’ of fame or fortune. Ezra 2 and Nehemiah 10-11, genealogies in Genesis and 1 & 2 Chronicles, lists in Romans 16 and 1 Corinthians 16 are irrefutable reminders that individuals matter, something which needs reiterating in modern society with its apparent disregard for individuality.

Eugene Peterson reminds us that ‘as a link to someone’s life (usually David’s) or as instruction for Israel’s temple worship, the introductory sentence ties the prayer to the historical: place, time, people.’ (‘Answering God’, P 48) The Psalms are not simply random prayers but are prayers and songs that arose from specific situations and expressed real sentiments, longings and hurts. It helps for us to understand that these are not abstract poems or prayers but are tied to real people in real situations crying out to a real God. It helps to know something of those people’s stories and challenges: the majority of psalms written by David were written in times of crisis, for example, and it can be helpful to be reminded that the most basic prayers (‘Help!’ and ‘Thanks!’) are expounded regularly in this book! Knowing who wrote the Psalms may not be hugely important to us, but I think it is significant that the editors of the psalter remind us of the significance of individuals in influencing our world.

The 5Ws – questions beginning with W – are key words which help us in problem-solving and information-gathering and as a teacher, I often had to use such questions to focus pupils’ attention on essential facts. Who? What? When? Where? Why? are important questions which help us to process large amounts of information and try to make sense of complicated ideas.

Our new Bible studies are looking at the book of Psalms and if we thought the 16 chapters of 1 Corinthians gave us plenty of food for thought, 150 psalms might seem even more daunting! But by looking at these 5Ws, we can begin to see patterns and themes which can help us to appreciate this wonderful book in the Bible, beloved by so many. At the same time, we must never reduce our Bible studies to mere problem-solving or information-gathering, for God’s word is living and active (Heb 4:12) and we need the javelins of His word to pierce our desire for functionality and reveal to us the path to a personal relationship with our Creator so we can respond to His call.

Eugene Peterson tells us that ‘torah (law) is God’s words that hit the target of the human condition’ (‘Answering God’, P 25). The noun ‘torah’ comes from a verb that means to throw something (like a javelin) so that it hits its mark. Words have this capacity; God’s words are both piercing and penetrating, getting inside us and working their meaning in us. As we study the Psalms – some of the most piercing and penetrating words in the whole of the Bible – we can be sure that God’s Word will challenge, comfort and change us. The Torah is often used to refer to the first 5 books of the Bible; the book of Psalms is divided into 5 books itself, acting as a response to the truths of God revealed from Genesis through to Deuteronomy. We have to study every part of the Bible keeping in mind the bigger picture of the whole Book; the Psalms give us our answering call to God’s Word, teaching us to call to God in trust, protest, complaint, lament, adoration and praise.

The books of Psalms is my favourite book in the whole Bible; like Dietrich Bonhoeffer, I can say ‘I am reading the Psalms daily, as I have done for years. I know them and love them more than any other book in the Bible.’ I can’t remember when I first discovered the potency of these prayers and songs, though I still love it when I hear a new song and find myself immersed through the creativity of others in a new way of singing these precious words. I think the ‘raw honesty and detailed thoroughness’ of the Psalms (Eugene Peterson’s memorable description) were the things which drew me first of all and which keep me finding new things in them.

I find in this collection of prayers and songs an integrity and honesty which have shaped my life. There is no pretence in the Psalms. Many people are shocked by the imprecatory psalms (Ps 137:9 perhaps being the most notorious verse!), appalled by the vindictiveness and spite they find there. I am not shocked, for I know my own heart, and it is a relief to find far-from-perfect people voicing their complaints, anger, frustration and bitterness to God. The Psalms often begin in complaint and misery (I identify with Ps 56:8 very much!), but show a pathway to praise and adoration that restores faith and perspective. The thing that draws me most, however, is this sense that even if God feels distant, even if I am angry with Him for how He is running the universe, even if I can find no reason to love Him, the Psalms show me that honest communication is better than dishonest pretence. Every gamut of emotion is expressed in the Psalms and God still remains majestic, loving, holy in it all. The Psalms provide, therefore, a framework and backbone for my wandering heart. They keep me tethered to the reality of God and regularly expose the sinfulness of my own heart and wash me clean, soaked and scrubbed white in the laundry of God’s Word.

As we being to study the book of Psalms in 2017 in our Bible studies, this is no theoretical exercise of erudition to gain information and learn ways of manipulation (the languages we use in everyday life, describing and persuading, the languages of lists and advertising rhetoric.) It’s an immersion into prayer as people have done for centuries. Read the Psalms each day and see what God says to you through them. Use the Psalms to speak to God, especially when you’ve run out of things to say. Don’t talk to God in remote ways, but in real, personal, everyday language. Read the Psalms in a different version, perhaps, to capture something of the immediacy and freshness of the Scriptures. Listen to songs that have these words in them so that you can sing God’s word. And then come to pray these Psalms corporately, to study together, to learn from each other. When we do this, we will be changed, for God’s Word is sharper than any double-edged sword, sharper than the surgeon’s scalpel, working in us to expose, reveal, transform and revolutionise us.

Genetics is a controversial area of science, particularly when it comes to manipulation of genes to cure diseases. The recent decision to allow a new technique preventing mitochondrial diseases by creating a “three-parent baby” — a child in which the vast majority of DNA comes from the mother and father and a small amount of DNA comes from a female donor – is one example of the disquiet and unease which advances in science can often bring to us as we battle prejudice, fear and ignorance and work through difficult ethical and theological issues.

When we gaze at a new baby, we often look for resemblances to their parents (my granddaughter has my son’s face shape and blue eyes and her mother’s nose shape and lips) and hope that they will possess the ‘best’ of their combined genes. The 1997 film ‘Gattaca’ shows us an alarming picture of the future, however, painting a vision of a future society driven by eugenics where potential children are conceived through genetic manipulation to ensure they possess the best hereditary traits of their parents and others (the ‘in-valids’ conceived naturally through ‘faith’ births) condemned to a lifetime of menial work.

The main character, Vincent, is an ‘in-valid’ who dreams of being an astronaut, a dream he can only fulfil by subterfuge and deceit (essentially buying the DNA of a ‘valid’ person who has been disabled in an accident.) The film explores the idea of destiny and aspiration, with characters in Gattaca continually battling both with society and with themselves to find their place in the world and who they are destined to be according to their genes.

Michael W. Smith’s song ‘Place In This World‘ also explores this theme of finding our place in the world, but this is a very different thing when we realise God has plans and purposes for us.

‘The wind is moving
But I am standing still;
A life of pages
Waiting to be filled.

A heart that’s hopeful,
A head that’s full of dreams,
But this becoming
Is harder than it seems

Feels like I’m
Looking for a reason
Roamin’ through the night to find
My place in this world,
My place in this world.
Not a lot to lean on;
I need your light to help me find
My place in this world,
My place in this world.’ (‘Place In This World’, Michael W. Smith)

In the film, Vincent ‘exceeds expectations’ because he refuses to let himself be defined by his biological genes and the ‘probabilities’ these imply. He knows how to pursue his goals and become more than others expect him to be. Eph 1:11-12 in the Message version says, ‘It’s in Christ that we find out who we are and what we are living for. Long before we first heard of Christ and got our hopes up, he had his eye on us, had designs on us for glorious living, part of the overall purpose he is working out in everything and everyone.‘ We live for His glory, not defined by our socio-economic backgrounds or our genetics or our intelligence or anything other than His love for us and the purposes He is working out in everything and everyone.

Rend Collective’s song ‘Your Royal Blood’ reminds us of the victory which Jesus, the King of Kings, won for us at Calvary:

‘Your blood will never lose its power.
Your blood will never lose.
Your victory will stand forever
Your blood will never lose.

This was won upon the cross;
This was written on his scars.
This has made us conquerors.
Nothing but Your royal blood,
Nothing but Your royal blood.’

As we took Communion, we reflected on the fact that normally, a king asks his people to sacrifice their lives for him and for the greater good of the country. Christ. however, sacrificed His own life for us. Eph 2:13 reminds us that this sacrifice brought us near to God and Heb 9:14 reminds us that the blood of Christ is able to cleanse our consciences from acts that lead to death, so we may serve the living God. We can never thank God enough for all He has done for us.

‘To him who loves us and has freed us from our sins by his blood, and has made us to be a kingdom and priests to serve his God and Father—to him be glory and power for ever and ever! Amen.‘ (Rev 1:5-6)