Navjeevan Publishing 2017

Understanding Biblical Poetry and Wisdom

Discovering Meaning and relevance…

Philip P Sam
 POETICAL & WISDOM LITERATURE
COURSE OBJECTIVES
1. To introduce the poetical books of the Bible to the students and help them identify the
main themes of each book within its context and background.
2. To provide a detailed study on Psalms in order to understand the place of psalms in
worship, intervention of God in the lives of the individuals and the community.
3. To derive personal as well as spiritual lessons for worship and Christian life.
4. To study the wisdom Literature and derive its meaning and relevance for today.

PURPOSE
To derive meaning from the poetical and wisdom literature
To appropriate the poetical literature for personal and corporate expressions- to be
devoted to God and to gain wisdom…
To appropriate the wisdom literature for wise living today

GRADING
Class Grade 40%
Assign & Exegesis 20%
Class Tests 10%
Reading report 5%
Internal Assessment 5%
Final Exam 60%

COURSE OUTLINE

1. INTRODUCTION
1.1 Hebrew Poetry
What is poetry? Function of poetry…
Genres of Hebrew poetry: Parallelism, Metre, Rhythm, Repetition, Imagery, Figures of
speech, Metaphors, simile
1.2 Wisdom in the Old Testament
- Wisdom movement in AWA
 -The Social location of wisdom discourses: city gates, family, tribe, royal court, temple,
wisdom schools
-Wisdom theology as practical theology or contextual theology
-Wisdom for holistic living: ecological, social, political, economic, and religious wisdom

2: JOB: Hope in Suffering

2.1 Authorship
2.2 Date of Composition
2.3 The Main Themes, suffering of the innocent, doctrine of retribution, Theodicy etc
2.4 Outline, Message and Theology

3. PROVERBS: Practical wisdom

3.1 Authorship, date, and composition of the book
3.2 Social setting of the proverbs
3.3 The major teachings of Proverbs, wisdom, wealth and poverty, charity, poor and rich,
righteousness, justice, use tongues, etiquettes etc.

4. ECCLESIASTES: Purpose of life in the midst of ‘vanity of vanities’

4.1 Authorship, date, and composition of the book
4.2 Major teachings
4.3 Relevance of the message in the globalized and materialistic world

5. SONG OF SONGS: Celebration of love

5.1 Authorship, date, and composition of the book
5.2 Literary characteristic: rhetorical elements, metaphors and imageries
5.3 Interpretation of the book: history of interpretation, layers of meanings. Human sexuality,
value of romance and love making
5.4 Message and theology

6. LAMENTATIONS: Expressions of a grieving heart

6.1 Authorship, date
6.2 Social location of the laments: Exile and the consequent loss of state and temple
6.3 Contents and theological themes of the books

7. PSALMS: Joy in Liberation

7.1 Title
7.2 Authorship, date, superscriptions, process of transmission and collection of Psalms
7.3 Classification of Psalms
7.4 What Should We Consider in Interpreting Psalms?
7.5 Theological themes: God as creator, liberator and judge, shepherd, Kingship of God, Zion
and the Temple, righteous and the wicked, suffering, Justice, peace, Torah, Faith and hope
7.6 Exegesis of selected Psalms 1, 8, 13, 15, 19, 23, 24, 32, 49, 50, 54, 97, 110, 116, 121, 122,
119:1-8, 136, 150

Bibliography

Bruce F.F (Gen. ed.), New International Bible Commentary, Michigan: Zondervan, 1979.
Bullock, C. Hassell, An Introduction to the Old Testament Poetic Books, Chicago: Moody
Press, 1979.
Eaton, J. A. Psalms, Introduction and commentary (Torch Bible Commentaries), SCM
Press, 1967,
Hargreaves, John. A Guide to Psalms, Delhi: ISPCK, 1973.
Harrison, R. K., Introduction to the OT, Grand Rapids: Eerdmans, 1969.
Jones, Edgar, The Triumph of Job, London: SCM, 1966.
Kidner, Derek, Proverbs (Tyndale Old Testament Commentaries), Vol.15, Illinois: IVP,
1964.
Unger, Merril F. Introductory Guide to the Old Testament, Grand Rapids: Zondervan,
1951.
Yates, Kyle M., Studies in Psalms, Nashville: Broadman Press, 1953.

COURSE REQUIREMENTS
1. Lecture notes: Lecture notes and regular reading report of the prescribed books to be
written in the class notes. Evaluation will be based on the class notes. Write up must be
properly recorded in the note books.

2. Reading report: _________________________________________________________

_______________________________Submission date: _____________________

2. Assignment Topic: _____________________________________________

_______________________________________________________________
Last date of submission- __________________
 Assignment Topics
1. Characteristics of Hebrew poetry

2. Theology of the book of Job

3. Relevance of the book of Ecclesiastes for youths today

4. Interpreting Song of Songs

5. Practical wisdom from the book of Proverbs

6. The significance of the book of lamentations today

7. Function of the book of Psalms today

 INTRODUCTION (4 cr)
Hebrew Poetry
What is poetry? Function of poetry…
The woods are lovely,
Dark and deep
But I have promises to keep,
And miles to go before I sleep
By Robert Frost (Stopping by the woods on a snowy
evening)
What are the difference between a poem and prose?
How do you appreciate a poem? Why? Psalm 23…
Poetry is opposed to rhetoric (Speech organized to persuade) and prose (speech organized
to inform).
The greatest function of poetry is to evoke emotions. A prose informs or inspires and a
rhetorical speech persuades. A poem expresses emotions and feelings.

Psalms as poetry is especially effective at expressing and evoking the full range of
emotions appropriating for the faithful. It touches on joy and pain, praise and lament,
love and hatred…

@ Read a poem and prose to identify the differences.

1.1 Genres of Hebrew poetry: Poetical books of the OT are Psalms, Song of Songs, and
Lamentations (formerly classified among the prophetical books) Job and Ecclesiastes is
in poetry but the nature is more of wisdom.
Other poetical literatures include, Song of Miriam, Is 40-46 (Much of prophetical
literature), song of Mary, song of Zechariah

Characteristic features of poetical genre: Metre, Rhythm, Parallelism, Figures of speech,

Imagery, , Metaphors, simile, Repetition

Take Psalm and demonstrate these qualities of poetry.

1. Rhythmic Structure: metrical balance: Rhythm is what makes a poem. The metrical
balance is identified more clearly in the Hebrew Bible.

2. Parallelism: The basic idea is “A and what’s more B”. The second verse adds to,
stresses, or contrasts some dimension or dimensions of the first verse. Compare Judges
4:19 and 5:25 and see the beauty that poetry brings and how lively it makes. How the
parallelism bring the poem into fuller effect.

Symmetrical Parallelism==Ps 19:1,7 The second line enhances the beauty or the
importance of the first line.

Asymmetrical Parallelism==Ps 84:10. The second line by giving the opposite

view of the first enhances the significance of the first line.

3. Figures of Speech (figurative language): a figure may be defined simply as an

indirect way of saying something or saying one thing while meaning another. The
purpose is to give beauty (make it ornamental) and give a pictorial presentation.

They employ symbolism for example ‘a tree planted by the rivers’ & Ps 114 Notice that
the language is pictorial and vivid.

The purpose is to present an ornamental wording. For ex “my bones cling to my skin” Ps
102:5 is a figurative way to express affliction. Figurative languages are of many kinds a
few of which are:-

a. Imagery: Imageries is also a kind of figurative language that is used to represent

objects and action in such a way that it appeals to our physical senses. Imagery may be
defined as the expression of thoughts in ways that evokes mental experiences of the
senses. It is the name given to the elements in a poem that spark off the senses. Imageries
create visual representation of ideas in our minds.

For example light and darkness are imageries to represent good and evil. Ps 23 is full of
imageries as mental pictures are created. These pictures in turn give the feel of what the
author wants to communicate.
Prose relies on imagination to communicate a writer’s thoughts, but poetry relies on the
imaginative power of language much more. Rather than speaking plainly about a matter,
biblical poets often lead their readers into imaginative sensory experiences of their topics.
Ps 42:7; 23:2.

b. Metaphors also are types of figure of speech. God is our refuge Ps 46:1, God is my
rock, The Lord is my Shepherd, I am the Good Shepherd… the people of God are
presented as sheep in Ps 80:1 and God is presented as Shepherd in Ps 23.

It is the portrayal of a person, place, things or an action as being something else, even
though it is not that something else.

Unlike a simile that uses ‘like’ or ‘as’ (you shine like the sun) a metaphor does not use
these two words. A metaphor makes a hidden comparison.

c. Similes are also forms of figurative language that use the words ‘like’ or ‘as’ to
compare two different things. Similes create vividness into what the poet says. These are
word pictures through which the poet expresses his sentiments and thoughts.

d. Personification gives human qualities to something nonhuman. It is an effective way

to add interest to your writing and can truly bring your descriptions to life. For example
“April is the cruelest month” T. S Elliot and Proverbs 8 is a personification of Wisdom.

For ex Ps 59:6 or they are like the chaff Ps 1:4.

4. Repetitions: In poetry some words and phrases are repeated indicating them as the
main theme or the subject of expressions. Ps 93:3, 4. Ps 19:7. The best example is the
repetition of the phrase ‘His steadfast love endures forever’ in Ps 136.

Start Contemplating on Psalm 1…identify the features and see the beauty. Contemplation
means meditation and be lost in words…
1.2 Wisdom in the Old Testament
a. Etymology: Wisdom –Hochmah wise-Hacham

The Wisdom Books: The three of the five poetical books are wisdom books, Job,
Proverbs and Ecclesiastes. These wisdom books can be distinguished from other poetical
books.

b. The chief characteristics of the wisdom literatures are:

1. The word, ‘wisdom’ and its synonym such as understanding are more frequent here.

2. They rely more on observation of life than on supernatural visions and auditions.

3. They do not focus on history of salvation but meaningful and wise living in the fear of
God. They focus very little on the grand redemptive events that took place in Israel’s
history.

What are those things that distinguish a wisdom book from a poem?

The Literary features:-

Proverbs: What are proverbs (masal)? A proverb is a short pithy saying, stating a general
truth or a piece of advice. It is simple, concrete saying that expresses a truth based on
experience and common sense. For example ‘action speaks louder than words’, ‘a picture
is worth a thousand words’, ‘better late than never’

c. Wisdom movement in AWA

Wisdom movement was common in the AWA.

Egypt: Sebayit instructions…a teacher gives rules of conduct for his son.

Instruction of Amen-Em-Ophet is closely similar to the proverbs especially 22:17-24.

Mesopotamia- Instructions of Suruppak…

-‘Dialogue of Pessimism’ is a Mesopotamian composition that talks about futility of life.

Walter Baumgarter says that from Nile to the Tigris an essentially similar wisdom
literature existed and was cultivated.
However the Israelite phenomenon was unique as it was to elaborate what it meant to
live in the fear of God. Whereas wisdom in AWA was associated with polytheism the
Biblical wisdom was totally dedicated to Yahweh.

d. The Social location of wisdom discourses: city gates, family, tribe, royal court,
temple, wisdom schools

The wise man in the Israelite society- The Sages or the wise men though by their
observation gained the wisdom but depended upon the direction of the Law to guide their
interpretation. Jeremiah 18:18 The Priest associated with the Law, The wise with counsel
and the word with the prophet.

What was the place of a sage in Israelite society? The divine gift of wisdom bestowed
upon the leaders of people and the elders who sat at the gate (Prov 20:21), the scribes and
the members of the educated class.

Court wisdom, wisdom schools, homes were centers of learning of wisdom.

e. Purpose of Wisdom literature:

The purpose of proverbs is to educate and produce wise behavior.

In the Bible two different types of wisdom material is available.

Didactic Wisdom: The wisdom taught in the family, the young of Israel were trained to
discern direction for living on a plethora of subjects. It consisted primarily of easily
memorized and often provocative wise sayings, riddles and parables.
Reflective Wisdom: Ecclesiastes and Job. It draws upon the enigmas of life. It questions
the normal theology and proverbial wisdom.
1. Moral guidance: In a society plagued by relativism, the missing element can be
supplied by wisdom. The proper moral conduct of the people was the primary concern of
these literatures. Wisdom has its own dimensions of faith- “fear of the Lord” Wisdom
brings all the aspects of our life within the framework of faith by aligning all aspects with
the “fear of the Lord”. All human experiences should come under the ‘fear of God’ as
taught by the Sages.
2. Wisdom is basically an understanding on life and its true meaning. Wisdom while
emphasizing the need for man to know himself and his purpose, taught that ultimate
satisfaction is only achieved in relationship to God
3. The purpose of Proverbs was to instruct the young people on how to achieve good life
and serve social order well.
-Wisdom theology as practical theology or contextual theology

-Wisdom for holistic living: ecological, social, political, economic, and religious wisdom
 2: JOB: Hope in Suffering (6 cr)

Further reading: David Atkinson, The Message of Job

The book of Job is a long poetic work, with a prologue (1-2) and epilogue (42:7-17) in
prose.
Job is a book that deals with human suffering, especially the suffering of the innocent.
Why does the innocent suffer?
Children are raped…born with many limbs…tragedies… The poor have more
sufferings…Why does God allow these? Why does God allow these in the life of his
most dear ones?
The answers that religions and philosophies offer-
Result of Karma, destiny, Sin (Did he sin or his parents John 9)
The Torah theology…

1. Authorship
The author is unknown as he is not identified in the text.
Various suggestions have been put forward-:
Moses- Jacques Bolduc suggested… but the style is not Mosaic as it uses some Arabic
words
Job or Elihu- as the date of the book leans towards a patriarchal age
However it is to a large extent dependent upon speculations

2. Date of Composition
Job is lacking references to historical events and reflects a non-Hebraic cultural
background.
The Talmud gives a patriarchal date. The name of Job is fond in Amarna letters (1350
BC) and Egyptian Execration texts (2000 BC)
Gregory Nazianzen, Martin Luther and Unger gave the time of Solomon as the date for
the book because his time saw a flourishing of wisdom material. Proverbs 8 and Job 28 is
similar.
Post Exile date- Driver, Cheyne- As the book reflects the pain of exile.

3. Outline, Message and Theology

A. OUTLINE OF THE BOOK OF JOB
I. Prologue (Job 1-2)
A. Job’s happiness (1.1-5)
B. Job is tested (1.6-2.13)
1. Satan accuses Job the first time (1.6-.12)
2. Job believes despite losing family and property (1.13-.22)
3. Satan accuses Job the second time (2.1-.6)
4. Job believes in site of suffering (2.7-.10)
5. The three friends (2.11-.13)

II. Dialogue-Dispute (Job 3-27)

A. Job’s Opening Lament (3)
B. First Cycle of Speeches (4-14)
1. Eliphaz (4-5)
2. Job replies (6-7)
3. Bildad (8)
4. Job replies (9-10)
5. Zophar (11)
6. Job replies (12-14)
C. Second Cycle of Speeches (15-21)
1. Eliphaz (15)
2. Job replies (16-17)
3. Bildad (18)
4. Job replies (19)
5. Zophar (20)
6. Job replies (21)
D Third Cycle of Speeches (22-26)
1. Eliphaz (22)
2. Job replies (23-24)
 3. Bildad (25)
4. Job replies (26)
E. Job’s Closing Discourse (27)
III. Interlude on Wisdom (28)
IV. Monologues (29.1-42.6)
A. Job demands to be proved righteous (29-31)
1. His past: honored and blessed (29)
2. His present: dishonored and suffering (30)
3. He declares his innocence; his final oath (31)
B. Elihu speaks (32-37)
1. Introduction (32.1-5)
2. The speeches (32.6-37.24)
a. First speech (32.6-33.33)
b. Second speech (34)
c. Third speech (35)
d. Fourth speech (36-37)
D. God speaks (38.1-42.6)
1. God speaks the first time (38.1-40.2)
2. Job responds (40.3-.5)
3. God speaks the second time (40.6-41.34)
4. Job repents (42.1-.6)
V. Epilogue (42.7-17)
A. God’s Verdict (42.7-.9)
B. Job’s restoration (42.10-.17)

B. MESSAGE OF THE BOOK

Settings of the drama: Job and his life

The heavenly court

Job tested
First Cycle of Dialogue (Job 4-14)

The three friends begin with courteous words but end in condemnation.

Eliphaz- (4-5) the oldest friend- things don’t happen without a reason. God is just and
suffering is for correction.

Job- Accuses God… “No doubt you are the people, and wisdom will die with you”

-Even though he slay me yet I will trust in him (Job 13:15)

Bildad- Harsh speech- heartless 8:4 refers to his children…The path of all godless perish

Job- He questions God’s justice

Zophar- blatant accusations without any feelings…Job only talks, 11:11 God knows the
sins of Job

Job- Accuses God of harassing him and he says that wisdom is not with his friends but
with God alone.

Second cycle of dialogue

Eliphaz- More harsher statement 15:7-10; 15:20-24 The wicked may prosper but they
will wither

Job- miserable comforters 16:2, 17:2; He defends his own innocence

Bildad- Orthodox-retributive justice

Job- Even if I have erred 19:4; cries for pity 19:21; my redeemer lives 19:26

Zophar- The wicked get punished, but the righteous are saved.

Job-

Third cycle of dialogue

What did Job think of himself? 22:6-9 He oppressed the poor

Job- personal conviction of his own innocence

Bildad-God is so terrible and powerful; Job should not dare criticize him or claim
innocence as he was blatantly doing

Job- defends his innocence

Ch 28 Poem on Wisdom

But where can wisdom be found. Only God knows the way to wisdom (vs. 28).

What is needed is a new beginning to our knowledge- to start not from our experience of
misery like Job, nor from our own mystical experience like Eliphaz, not from our
understanding of theological tradition like Bildad, not from our own inflated common
sense like Zophar.

Job’s closing monologue 29-31 (The final speech of Job)

Ch 29 – Job reviews his past

In 29:1 If only it were like those old days again…he recalls his past…he recalls
his good works

Ch 30 –unfair charges leveled by his friends

30:1-8 Present misery, how I have become a byword

30:16-19 Job catalogues his feelings- suffering grips him, his bones are pierced…

Ch 31-confidence in personal integrity, 31:35 “one who hears me”

The silence of God is the hardest thing for him.

Then once more he raises his head and pleads of his innocence. 31:1 purity, 31:5
truth, 31:13-14 honor, 31:16-17 justice and 31:24-28 moral priorities (Job’s righteousness
is more than that of the basic requirement in law- he deals it as a matter of heart.

31:35 “I have done it all rightly- Let the Almighty answer me”

This describes Jobs’ pilgrimage of faith…

In these words are reflected ‘psychology of grief’

Speech of Elihu

Angry young man because Job justified himself before God, and angry at the friends as
they hold on to their traditional wisdom. The three friends become silent as Job is self-
righteous. His speech directs Job and his three friends to look upon the Majesty of God.
His question to Job was how could Job claim his righteousness was more than God’s (Job
35:1)
Wisdom neither lay with the aged and experienced nor with the young, but only with
God. In this manner he prepared the reader for God speeches.

His speech was thus a platform and a bridge for God speech. He never accuses Job for his
wickedness. He does not stand for retributive justice… but he questions Job as he
claimed that he is more righteous and God did wrong (34:10). He directs his attention to
God’s majesty. God’s wisdom is great and we cannot comprehend his works (37:5).

“God sends sufferings for man’s discipline and correction” 33:14-30 & 37:13

Elihu has moved us from a backward looking, retributive understanding of suffering to a

forward looking- redemptive one. His conclusion 37:24 “Fear God”

Elihu’s first speech: 33:14-18 Job you are not right, God does speak. Elihu is pointing to
the presence of God with Job. 33:8-11- To Job’s accusation that God has found fault with
me…God is correcting and chastens us. 33:9, 26 to Job’s self defense, “I am innocent” If
a man accepts the chastening of God, he sees God’s grace. 33:12 God is greater than
man. 33:30 Purpose in suffering

Elihu’s second speech- 34:11 A theology of impersonal justice of God. He defends the
justice of God in vs. 18f

Elihu’s third speech- 35: what is the use of being good, 34:9, 3 What do I gain by not
sinning? 35:8 Elihu replies that ….Nothing effects God…

Elihu’s fourth speech- Elihu returns to the subject of the majesty of God. Preparing for
the God encounter. 36;15 God speaks to the sufferers…God’s dealing with us through
pain is healing. Pain opens us more to divine realities. 37:5 We cannot understand God’s
work. 37:6-13 & 21-24 The Sun is going to rise for Job.

God speeches

What is the significance of these God speeches?

38:4 Where were you? Job is taken for a tour by God. He tells to look at the behemoth,
the hippopotamus, leviathan, crocodile…but God gives no answer to Job’s questions and
no apology for all his misfortunes.

The most important thing is that God speaks and makes himself known. He reveals
himself in a storm to give a theophanic experience.
In all the previous chapters El-Shaddai is spoken of – but now Yahweh, the more
personal God is being revealed.

Oswald Chambers puts it well- “A man up against things feels that he has lost God, while
in reality, he has come face to face with Him.”God has, in truth, been present all along.
Now that presence is made known.

In these words of God, the wisdom of God in his creation is revealed (38, 39) Why does
God spend all his time talking about the skies and the stars and the animals?

For a man in isolation, there must be a better topic. Come around with me: Job, see these
things, wonder at them enjoy them. You cannot control them, but they are under my
control. God wants to lift Job out of his misery, to broaden his horizons.

Sometimes we will most help distressed people, help them nearer to God, from the depths
of depression, not by teaching them doctrine, or by preaching our best sermons, or by
showing them the error of their ways, But by walking with them round the garden, by
taking them to see a water fall or a sunset, by helping them recover an enjoyment in the
world. An ash heap is not always a place-if you want to move into betterment.

It is by enjoying the creators handiwork that we often begin to feet again the touch of the
creator’s hand.

In his speech God is reminding Job that He is just, He is ultimate wisdom, power. In
God’s hands lies all mysteries. God is not a God who served merely as the end of a
philosophical argument- but a God who makes himself known by personal encounter.
God does not make himself known in a logical proof- but a personal encounter.

God could have given a glimpse of what went in the heavenly realms… that would have
set to rest all the question of Job. BU the does not do that…why? Job must realize that he
cannot expect answers for all his questions…wisdom, power and control of everything
belongs to God… There are unanswered questions in life…But God is in control…

A God of surprises- Leslie Newbigin raises the concern that our culture is obsessed with
a sort of scientific world view- which sees everything in terms of asking questions. The
Book of Job however shows that there are questions for which there are no answers and
problems that no logic can solve.

Job’s Reply

He understood that he had overstepped his boundary.

 Job 42:4 Job’s understanding- You can do everything…I don’t know all…I have seen
you—had a closer experience of you

Job 42:7 Why Job got favor and friends were rebuked. He had hope and he maintained
his integrity.

“Job suffered not because of his sins but because he was righteous”

4. The Main Themes, suffering of the innocent, doctrine of retribution, Theodicy etc
a. Thematic Issues
1. Do humans serve God for nothing? Is disinterested piety possible?
The friends are occupational theologians and they forgot that they are dealing with
mystery. They were holding on to a “God in a box” theology.
2. Can God be analyzed and predicted? Friends with their retribution theology…
3. In spite of Job’s integrity, can he demand from God?

4. The earthly realm and the heavenly realm. Job is unknown to the heavenly realm and
God does not explain.

5. God’s fellowship is the most important thing during the times of suffering.

6. The issue of theodicy…A righteous God and human suffering

7. Relevance of Job in Pastoral counseling.

b. Relevance of the book of Job today

-Fear of the Lord- Job’s life

-Understanding God’s purpose in a suffering world…Suffering is a mystery…the other

side of the story we do not know

-In your life understand that there are purposes of God, hidden from us. But through
the sufferings we can experience a deeper fellowship with God and know him more (Job
42:4) Come out as gold refined…

-In terms of pastoral counseling, in dealing with tragedies, understanding God’s purpose
in times of crisis

Empathy- stands where the counselee stands. IT communicates- “I am standing

with you in your pain, I understand what you feel.
 Non-Judgmental- communicates positive acceptance and genuine care and
protection

A genuine counselor is not unduly concerned with his own status or role

-In NT perspective, we have a God who suffers…we have a God who came to our fallen
and broken world and suffered…and set a path for us to follow…

-Learning from the approach of the friends- Instead of the sterile orthodoxy of natural
reasons, the book of Job is pressing us to look again at the meaning of our relationship
with the living God. Throughout the book Job’s friends had asked him to admit his sins
and ask for forgiveness and eventually Job did indeed repent. Job’s repentance was not
for secret sins, but for his self-righteousness and attitude; for questioning God’s
sovereignty & justice. He has to admit that God is in control.

A theoretical knowledge of God is not enough…a static and unchanging picture of God is
insufficient to address the problems today. We need a practical theology and not only an
academic one. Theology without a dynamic relationship with God is detached knowledge
of God- and as such it is useless.

Ministry is not only pointing another person to God, as it were from afar, it is also sitting
with him on the ash heap to listen to his real feeling and struggles and to let our theology
an sour preaching and our counseling engage with him there.

Judgmental attitude- difference between correction and judgment is that the former is out
of love but the latter is out of love and a positive concern.

-Understanding suffering- suffering makes us perfect. Job could see God…

Suffering is a mystery- but we can experience God…I had heard about God but now I
see- an experience and tasting of God is meant here…

God suffers with us- our suffering is our fellowship with our Lord’s cross

Suffering silences Satan. We serve God for a reward of knowing God. That is what God
wants to prove…and we must stand the test.

Righteous people do suffer, do not judge them

Theology of the book of Job (For Group Discussion)

1. What is life? Is life a drama…are we toys in the hands of God?

2. How do you understand the suffering of the righteous? As our culture is so much
obsesses with the theology of blessings and punishments…

-What was the theology of the friends?

-What was response of Job?

-What was the significance of God speech? How does God explain things…?

Reflections for Group discussion

1. How is the book relevant for us today?

2. Ministering in a suffering world…counseling….understand ministering in a Red light

area, oppressed people

3. What does it mean to live in the fear of the Lord from the life of Job?

His integrity

His awe for God

His righteous above that of law

4. How do you reckon with suffering in your own life? Suffering and ministry – Paul and
Jesus

Christian understanding of suffering…cross…servant of God and suffering

 3. PROVERBS: Practical wisdom (4 cr)
What is this book all about? Is this book important for us Christians today? How to use
this book? Use in Church? When was the last time you read or heard a message?
This book distills the theological substance of OT religion and law in its practical
essence.
Title: Proverbs of Solomon
‘mashal’ translated as ‘proverbs’ designates the contents of the book- means – to
represents or be like. Thus it can mean ‘likeness’ and a mashal would be a statement that
seeks to reveal the true nature of one thing by comparing it to something else. In the OT
it is used to represents a folk saying, an allegory, a didactic discourse…
What are proverbs?
W.A Elmslie: it is ‘compressed experience’. One needs time for gaining insight into some
proverbs. Only contemplation will yield its full meaning. Although its face value is
obvious, but its meaning bears prolonged thought.
Prov 17:1; 11:22; 17:12; 19:13; 21:9; 21:19; 26:17
@ ‘The fear of the Lord’ -the underlying basis of life is one’s relationship with God. Out
of that relationship grows moral decision, attitude toward possession, and our relation
with neighbor. It is basically about horizontal dimensions of life.
Experience is the greatest teacher in life- proverbs is basically practical and experiential
wisdom.
@Proverbs does not say about the saving acts of God in the exodus or at Sinai. Hence
some consider its teaching as ‘natural theology’ and wonder whether they deserve any
place in a truly Biblical theology. That is precisely why there was delay in its
canonicity…
@Roland Murphy- It would be wrong to characterize, the wisdom experience as a species
of natural theology, and hence as inferior to supernatural theology. On the contrary he
writes, those who produced the book of Proverbs were ardent believers in the God of
Israel. Therefore what they learned about the Lord from creation and experience was
necessarily associated with what they learned from their historical tradition.
Hezekiah the reformer’s role… Were they reforming and adding more fidelity to the
Torah in these sayings? Could these men be state supported Levites devoted to put a
reformed addition of proverbs.
Their purpose in editing was to link the book firmly with teaching of Moses in
Deuteronomy.
The primary purpose of the book is to teach wisdom to the young and advanced (1:4, 5)
The proverbs were part of the reformation effort of Hezekiah. The purpose was to teach
the law- and make them memorize.
What is the difference between knowledge, wisdom, understanding and discerning…
Wisdom: hokma/Sophia- skill, application , act utilizing the knowledge, experience and
insight
Knowledge: Da’at/ epignosis, through participation on the part of the knower with the
object of knowledge. Knowledge that has influence on the knower
Instruction: teaching
Understanding: bina- insight into anything, intelligence, apprehending a thing
Discretion- distinction …discerning

1. Authorship
=> Solomon- A major portion of proverbs are attributed in the text to 1 Kings 4:32 (1:1-
9:18; 10:1-22:16; 25:1-29:27)
=> Wise men- one attended Solomon 22:17-24:22; 24:23-34
=> Agur 30:1-33
=>King Lemuel probably a non-Israelite
Hezekiah’s editing, collection, Hezekiah’s wise mean…reformation of Hezekiah

2. Date and composition of the book

Early date10th to 6th century
Much of the book- during Solomon’s time 1-9; 10-22:6; 22:17-24:34; 25-29:27
Compilation under Hezekiah 726-698 BC
30-31 Date unknown
Moderately late date after 6th century-
Driver, Davidson
Collected and compiled just before exile
Very Late date 4th to 350 BC or later
C.H Toy, Kitchen, Eissfeldt
From the international character of the book…represents the exilic religion (lack
of national references
-Social customs in the books reflect post exilic society
-Emphasis upon knowledge is a influence of Hellenistic approach to moral
philosophy
 3. Social setting of the proverbs
4. The major teachings of Proverbs, wisdom, wealth and poverty, charity, poor and
rich, righteousness, justice, use tongues, etiquettes etc.

Purpose of the Book

-learn and apply fear of the Lord to their lives
-to receive teaching in wise living, righteousness, justice and equity
-to help the simple gain prudence and that the youths should gain knowledge and
discretion 1:4
-Pr 1:2-7 to initiate into wisdom and instruction. Shaping men and women into
socially and religiously useful members of society…
@ Legal principles are couched in proverbial form to make them more verbal and
memorable 20:10; 22:18 (Deut 19:14)
@ Ethical instruction: choices and personal conduct in a world dominated by
situational ethics

Literary character of the book

The book does not have a one line proverb but a two line

-Synonymous proverbs 16:18, 11:25

-antithetic 11:17

-synthetic 10:18 the second line adds or builds upon the first.

31:10-31 Acrostic poem (each line begins with the alphabetic order)

Main themes in the Book

Fear of the Lord- 1:7, 2:5, 3:7, 8;13; 9:10, 10:27, 14:26, 14:2, 14:27, 15:16, 15:33, 16:6,
19:23, 22:4, 23:17, 24:21, 31:30

1. Avoid extremes – give me neither riches…30:7-9; 25:16

2. Practical life and theology- be wise, seek wisdom

3. Moral values

A good name 22:1

Parenting 13:24; 19:18; 22:6; 22:14; 29:15; 29:17;

Tongues 15:1-7; 17:7; 17:27, 28

Proud and humble- 29:23

Laziness & diligence 19:24, 20:13, 26:13-16 21:26; 6:6-11

Miser 23:6, 7

Removing ancient landmarks- 22:28; 23:10-11

Adultery- stolen waters 7:1-27; 23:27-28

Bargaining 20:14

Poor and rich 17:5, 20:21, 28:20, 28:27

Leadership 28:15-16

Relevance of Proverbs- Group Discussion

-Discuss any three themes/ teachings that you learn from the book. Find out the proverbs
and its meaning.

-Discuss the relevance of the book in our personal life and Church life.
 4. ECCLESIASTES: Purpose of life in the midst of ‘vanity of vanities’ (4 cr)
Qoheleth- the preacher
Reflective wisdom…result of a frustrating pursuit of happiness and meaning
Qoheleth- to assemble, gather
The book shares our search for meaning in life.
What will bring ultimate satisfaction and meaning to life? What should be the true
purpose of our life? In our world of meaninglessness, what should be our purpose?
Why are we running?
‘Vanity of vanities’
Let is be the real us…why pursue meaningless dreams…trying to become something we
are not, let us enjoy each moment, cherish relationships
We attach our identity to wealth, recognition- is that not false identity…all these are
chasing after the wind, We always try to be something that we are not.
-Do we enjoy life as God’s gift
-Do we cherish relationships, friendships
-Do we fear God as the one who will judge us
Teenagers- identity problems, youths- pursuing goals, Middle agers- finding meaning
of life and old age-reflecting back upon life
Key words- under the sun, chasing the winds

1. Authorship
Solomon is the author, the royal status of Qoheleth is seen clearly in the text.
Jewish tradition: Solomon, Luther, Jesus Ben Sirach, A Cohen support this as no Greek
and other later influences. Those who oppose Solomon as the author say so as if it is
Solomon then the enigmatic title Qoheleth would not have been chosen as all Solomon’s
writings bear his name.
Recent Scholarships propose a late date as the Hebrew of the book is late. Delitzch and
Driver
Date and composition of the book
If Solomon is the author then 10th century BC
If some other author then scholars view the date as post-exilic, the time of Persian rule
(Cyrus and Xerxes)
 2. Major teachings
Ch 1 Principle 1 –everything is vanity, to run after anything is vanity
2-11 life is vanity
16 wisdom is vanity
Ch 2 Pleasure is vanity 1-11
Wise and fool have the same end
Labor is vanity
Ch 3:1-8 Principle 2- Everything has a time and its beautiful in its time
3:9-15 Man has to fear God and be accountable
God will judge 3:16, 17
Ch 4:1-3 evil in this world
4-8 selfish toil is vain
Principle 3- 4: 9-12 Friendship is of value
Being great is vanity
Ch 5 Great talk is vanity
8-20 riches is vanity. Money and health is a gift of God.
Ch 6 Contentment and joy
Principle 4- DO not run after anything
Ch 7 Wise saying and life’s great choice
CH 8 Subject to authority
Principle 5- Honor authorities and obey
CH 9 Death is a reality
Ch 10 Wise sayings
CH 11:6, 7 Principle 6- Patience & generosity
Ch 12:1 Principle 7- Remember your creator in your youth
Fear God for he will judge you 12:14

3. Relevance of the message in the globalized and materialistic world (Group

Discussion)
1. True meaning and purpose life
2. Avoid extremes in life, fear God and see life as a gift of God, cherish friendships

3. How is the message of the book relevant in terms of the philosophy o f the modern
day? (G.D)

-godlessness

-individual freedom

-materialism

-meaninglessness and pursuit of money, entertainment, knowledge without truth

-weakening of relationship
 5. SONG OF SONGS: Celebration of love (4cr)
What is love? …Romance? The distorted picture of love and sex today…
The book is full of symbolism and the best poetry on love.
Why this book is included in the Bible? How to use this book in the Church and personal
study?
H.H Rowley – It is fitting that the book which expresses the spiritual and physical
emotions of family, should be given a place in the Bible.
Dissensions emerged during canonicity process due to the sensual nature of the songs. If
we accept the book as didactic, teaching fidelity and virtues of pure love between man
and women…The song deserves a place in the canon on those merits alone. With Rabbi
Akiba support the book became canonical.

Purpose
It is not a collection of erotic songs, but a committed marital fidelity between husband
and wife. Love is a great virtue- nothing can be compared to it.

Authorship,
H.H Rowley opines that the author is not Solomon.
Gleason Archer says that the author is Solomon as is reflected from the knowledge of
flora and fauna (1 Kings 4:33)
Some scholars opine that since Solomon is not seen in good light here, Northern
Kingdom might be responsible for the song. (These interpreters see three characters here,
Solomon, the maiden and the Shepherd.
Date and composition of the book
Arguments from the time of Solomon to the Persian time… More probable during the
time of Solomon’s Era as that time saw a flourishing of trade, luxurious life of court, and
good poetry- MA Segal
According to Gordis and R. K Harrison the Aramaic usage is post exilic and might be a
result of later redaction. Linguistic style affirms addition and complex layers of addition.
2. Literary characteristic: rhetorical elements, metaphors and imageries
The book employs beautiful metaphors, imageries and is really rich in language.

3. Interpretation of the book: history of interpretation, layers of meanings.

Human sexuality, value of romance and love making
1. The allegorical method- Rabbi Akiba ‘holy of holies’… Targum sees the book as a
reflection of the history of Israel. Beloved as the Lord and the maiden as Israel…
2. The typological method- Allegory formulated by the author typology is a method of
the interpreter. IT is a type of love between Christ and the Church. Franc Delitzch accepts
this. Luther also supported this approach.
3. Literal Approach- A book that celebrates love. God created it and it is about love
between a husband and wife.

4. Message and theology

Songs 1:2-4: Song of Longing- love song or poetry. ‘For your love…wine…longing for
love’

Love- dodim-root dod- does not have sexual connotation. Dodi means my lover-
affectionate love.

Your name…perfume…character is important. Today love is not related to character, it is

more an infatuation, physical beauty is more important and sex is given more space…

Song 1:5-6 difficulty in love relationship

‘crisis of self-image’ ‘yet lovely

Use of similes- like dark tents of Kedar, tent of Solomon

What is beauty? What is world’s standard of beauty? The lover assures her of her image
and value.

1:7-8 Song of seeking

She seeks after her lover

1:9-11 The song of admiration

‘My darling’ admiration is the essence of love relationship

1:12-14 Song of imagination…Intimacy in love

1:15-17 Song of admiration and imagination

Oh! How beautiful

2:1-3 Song of admiration… a lily standing out among thorns… looking at each other
through the lens of love… This must be true in all marriage- no matter how old you grow,
when beauty fades- stagnation in love must be avoided

2:4-7 Song of realization

Banqueting hall- 2:7 do not arouse love-sex before time

2:8-13 The song of visit and invitation

God’s creation helps to see love- love transforms the surroundings

2:14-15 Song of Teasing

No matter how strong the relationship- we need to watch out for the little foxes spoiling
the relationships.

2:16-17 Song of commitment

My lover is mine…a strong bonding

3:1-5 song of seeking- agony and insecurity …caused by the absence of love- pain of
absence-distance

3:6-11 song of wedding

Love is central in marriage- Is love just feelings…love through marriage is the only one
accepted in the Bible

4:1-7 Song of praise

Girl’s physical beauty is praised…Body as God’s work of art, within marriage such
appreciation is passion or else lust. God’s gift of sex within marriage

4:8-11 Song of consummation

‘a garden locked up’

‘fragrance and spices’ the brides sexual appeal

5:2-8 Song of seeking

Events after marriage or before?

Difference and misunderstandings

5:9 Connecting questions

What makes your lover special? Love can overcome misunderstanding…

5:10-16 song of praise of lover

6:1-3 My lover is mine…the lover has gone to the garden of love, couples can create a
garden in their own imagination

6:4-13 Song of appreciation & praise

6:11-13 The Shulamite: (from selem-shalom)

7:1-13 song of praise and admiration

7:6-10 the song of desire…sexual intimacy

‘Human love within God’s parameter of marriage’

‘Sex in its proper context’

7:11-13 song of reservation

Time to enjoy each moment of cherishing

8:1-14 songs of longing

8:4, 6, 7 Love –ahavah

Physical attraction dodim to character attraction ahavah 8:6, 7

“A love that grows in faithfulness, commitment and social responsibility”

8:7 The power and great value of true love.

Idealism in love 8:11-12 Is love of more value than money today? For the girl love is
supreme and Solomon cannot buy it. The dream man of the girl, 8:13, 14 let me hear your
voice…come away…may love grow and be strong
 6. LAMENTATIONS: Expressions of a grieving heart (2 cr)
This book has the Hebrew name ‘eka’ meaning ‘Oh how”, a characteristic beginning of a
lament.
The book consists of five poems. Ch 1, 2, 4 reflect funeral dirge applied to the people as a
whole. Chapter 3 is basically an individual lament. Lamentation is not simply petition, it
is rather a spontaneous response to the presence of chaos, brokenness, suffering and death
in life.
1. Authorship, date
The poems are anonymous; however tradition attributes them to Jeremiah. Modern
scholarship doubt the authorship of Jeremiah based on the difference in style, vocabulary
and content.

2. Social location of the laments: Exile and the consequent loss of state and temple
In the year 587, the Babylonians destroyed Jerusalem and its Temple and deported a large
section of people, leaving only the poorest and weakest behind. The five poems of the
book were composed in Palestine in response to this crisis. These poems might be part of
some ritual mourning at the site of the Temple.

3. Contents and theological themes of the books

Theology of the book
How was Israel to understand religiously the trauma of its recent history? Several options
were open: return to a more wholehearted devotion to the gods of Canaan; worship the
seemingly stronger gods of Babylon, or remain within Yahwism and seek there some
understanding of the present sufferings.
Lamentations begin by taking a harder look at the present. The poet is overwhelmed by
magnitude of suffering (2:11).
It looks then to the past. Yahweh was the God who had led them from Egypt,
covenanted with them at Sinai and led them to their inheritance in Canaan. But they were
not faithful to the covenant… Lamentation recognizes that their present suffering is not
the sign of Yahweh, but just the opposite. It is Yahweh’s power which punishes them
(1:18, 2:1-9, 14)
Israel laments and confesses, these are acts of faith; but what of the future? Is there any
basis for a continuing faith? The poet prays for Yahweh to ‘be near and redeem my life’
(3;57-58) and tell Zion, “Your punishment is complete…he will not exile you again”
(4:22). Yahweh is still enthroned (5:19).
 7. PSALMS: Joy in Liberation (8cr)
-Von Rad, “Israel in the presence of Yahweh”
-The subject of Psalms is God and the encounter of God and man.
-Psalms is not a religious subject but rather it protects us from religion.
-The context of saving act…the Davidic promise…Hesed, emet… Covenant of Sinai
-The context of Israel’s cultic worship

-The God of Israel

-The people of God
-The Sanctuary of Worship- Zion Theology
-The King- Davidic Theology –Royal Psalms

The Psalms extol Yahweh and his role as the creator and savior.
A number of epithets are used for Yahweh. Yahweh is the Lord. He is the savior and also
a place of safety- rock...refuge.
The Psalter has been called the songbook of the Temple. The Temple is the Deity’s
palace. The Temple is known as the courts of Yahweh.
Several attributes of Yahweh are highlighted. sedeq…hesed…emet. An important
dimension of Yahweh’s righteousness was his fidelity to his role as covenant God. Thus
psalmist often spoke of the faithful love of God…of covenant fidelity.
The enemies of Psalmist receive a good attention.

To do- compose a song from any one Psalms

Perspective: This classes are all about devotion…feeling…and expression

1. Title
Septuagint –Psalmos; Hebrew mizmor, the technical term for song sung to the
accompaniment of musical instrument. Vatican Greek manuscript-psalmoi; Hebrew
Bible- Tehillim- praises

Whenever an individual finds himself on the journey of faith, the Psalm provides a place
of rest and a time of repose and reflection, as well as a new strength to send him on his
way.

Psalms have developed from the time of Moses & Miriam (Ex 15, 18,21 & the songs of
Deborah and Barak. The association of Psalms with David-2 Samuel 22:2-51.
 2. Authorship, date, superscriptions, process of transmission and collection of Psalms
Date: Four eras

i. Davidic era- He assigned a section of Levites to musical services of temple (I

Chr 25:2-6)
ii. Jehoshaphat – a revival caused
iii. Hezekiah- The revitalization of Temple worship
iv. Ezra and Nehemiah- dedication of wall- singing Levites were summoned.
Nehemiah 12:27-30; 45-46. Separate villages for singers and increased status.

Authorship:

David the sweet Psalmist of Israel composed around 73 psalms

Asaph one of the musicians of David (I Chr 6:39; 15:17), sons of Korah, Solomon,
Moses, Heman, Ethan were the other psalmists.

Purposes of the Book of Psalms:

John Calvin describes the Psalter as, “‘An Anatomy of all the Parts of the Soul;’ for there
is not an emotion of which any one can be conscious that is not here represented as in a
mirror. Or rather, the Holy Spirit has here drawn to the life all the griefs, sorrows, fears,
doubts, hopes, cares, perplexities, in short, all the distracting emotions with which the
minds of men are wont to be agitated.”

Another writes, “Like the windows and carvings of medieval cathedrals, the Psalms were
pictures of biblical faith for a people who had no copies of the Scriptures in their homes
and could not have read them.”

1. To express the divine word spoken in rather than to man

2. To reveal the character of God through the praise, complaint and exhortation of God’s
people so that the reader may be willing to submit himself to the Lord

3. To enable the reader to come into contact with God through the expression of the
common, subjective daily experiences of others

4. To encourage one’s confidence in God’s faithfulness by the words of others when

one’s own life experiences do not seem to support that faith

5. To affirm the certainty of God’s future rule on earth through the line of David wherein
the righteous will be blessed and the wicked will be judged
6. To provide a worship hymnal and a devotional guide for the Temple-centered Jewish
faith

7. To encourage believers to enjoy God and his benefits

Classification of Psalms
There are 150 separate poetic compositions in the Psalter, each one containing unique
beauty and power. However, there are also some similarities among the songs that
allow them to be grouped together in various ways. These notes will sometimes refer to
the following genre classifications: (See more about these genres in the corollary
section)

Hymn of Praise: Ps 103; 8;100

Hymns of Praise. Hymns are easily recognized by their exuberant praise of the Lord.
God is praised for who he is and for his actions of power and mercy. Hymns of praise
commonly include the following elements: a call to praise, a reason for praise, and a
demonstration of faith. (cf. Pss. 8; 24; 29; 33; 47; 48).

Thanksgiving Psalms: Thanksgiving Psalms. These were sung, appropriately, after the
Lord had answered the psalmist's earlier lament. Indeed, the first three psalm types
form a kind of triad. The psalmist sang hymns when he felt right with the Lord, laments
when he was out of harmony with him and then gave thanks when the relationship was
restored. (cf. Pss. 18; 66; 107; 118; 138).

Laments: A prominent feature of the lament is the abrupt shift from the lament proper to
the concluding confession of praise for divine aid. Ps 12; 4

Laments (Complaints or Petitions). Laments are at the opposite end of the emotional
spectrum from hymns. In a lament, the psalmist honestly unveiled to God the innermost
confidences of his heart - a heart often filled with anguish, fear, bitterness and/or anger.
Common petitions in laments include requests for God to save or offer refuge and for
him to exact vengeance on enemies. In Hebrew poetry laments typically include the
following elements: an address to God, an expression of the author's emotional
complaint, an expression of confidence in the Lord, a petition for God's help, and an
expression of praise to the Lord. When appropriate they often included a confession of
guilt as well. Given these fairly standard elements, it should not be surprising when
laments include groups of verses that sound like hymns of praise. (cf. Pss. 25; 39; 51;
86; 102; 120).

Walter Brueggemann: In these psalms, Israel moves from articulation of hurt and anger to
submission of them to God and finally to relinquishment which is followed by praise.

Claus Westermann: In these psalms the pleas are ultimately turned into praise and lament
is resolved into thanksgiving.
Songs of confidence - (or Trust or Mercy)- While many hymns and even laments express
trust in God, some psalms are dominated by this theme. They are often brief and
contain a striking metaphor depicting the psalmist's trusting attitude. (Pss. 23; 121;
131).

Royal Psalms: The king is the speaker Ps 18;101. Sung in the honor of the King
Kingship Psalms. Since God, the King of the universe, is the subject of the psalms and
since David, the human king, was both writer and subject of many psalms, kingship is
an important institution and concept in the Psalter. However, a few psalms so intensely
focus on either God's kingship (Pss. 24; 47; 95) or on the human king (Pss. 20; 21; 45)
that they stand out from the others.

Wisdom Psalms: Show connection with wisdom lit. Ps 1; 34; 37;49;112;128 It has
instructional purpose.
Wisdom Psalms- In thinking of Biblical wisdom, we normally consider books like
Proverbs, Job and Ecclesiastes. Some of the themes in the wisdom books are also
prominent in the wisdom psalms. For instance, the strong contrast between the
righteous and the wicked that we find in the book of Proverbs is also prominent in Psalm
1. For other examples, see Psalms 37 and Psalm 49. For a treatment of interpretive
issues peculiar to wisdom literature, see "Introduction to the Poetic and Wisdom Books."

Liturgical Psalms-Cultic psalms Ps 15; 134,; 24:5-6

Entrance liturgy- created by those who desire to enter the place of worship

Historical Psalms- Recounts God work through history. Ps 78: 105-106;135,136

Traditionally the Psalms are divided into four books

Book I Ps 1-41 Book II Ps 42- 72

Book III 73-89 Book IV 90-106

Book V 107-150

Each of these books concludes with doxology 41:13; 72:18-19; 89:52; 106y:48

Ps 150 great hallelujah psalms

b. Classification of the psalms according to authorship:

1) Moses: Ps. 90
2) David: seventy-three psalms mostly in Books I and II
3) Asaph: Pss. 50, 73-83
4) Heman, the Ezrahite: Ps. 88
5) Ethan, the Ezrahite: Ps. 89
6) Solomon: Ps. 72,127

Technical Terms

Title: 34 psalms do not have titles

Three types of superscriptions.

a) Musical notations include technical musical terms and instruction for
performance…ex mizmor (Ps 3) The technical musical terms include sir and sira-
song, mizmor –psalm (a term applied to compositions with an especially religious
tone);
Literary features- tehilla –hymn of praise; tepilla –pleas or lament. Several other
terms meaning miktam, maskil, siggayon is unclear. Performance instruction
begins with general note “to the director” and continues with instructions for
accompaniment.
Liturgical usage- for example a song for the Sabaath day

b) personal names with whom the psalm is associated …ex of David

c) historical heading…when he fled form Absalom his son

Selah: enigmatic-used 71 times- referring to a musical interlude

Hermeneutical Considerations: What Should We Consider in Interpreting Psalms?

1. Historical background: Psalms embody historical elements of Israelite people. Ps 2
International turmoil is in the background- God in control. Ask questions like what is the
historical situation?

2. Emotional orientation- Praise, lament…

3. Liturgical usage: Many psalms have found place in temple liturgy- Ps 118, 129, 136

4. Genre- type of Psalms- lament, hymn of praise, ritual-liturgy

Imprecatory Psalms

Ps 35, 69 & 109

Psalmist gives the avengement in the hands of God.

The larger context is the Kingdom of God that is God’s people and his cause. Our bitter
feelings can only be resolved in the presence of God.

In using these Psalms, the Old dispensation has to be kept in mind. These psalms
energizes our confidence in the justice of God.

Theology of Psalms

Theological themes: God as creator, liberator and judge, shepherd, Kingship of God, Zion
and the Temple, righteous and the wicked, suffering, Justice, peace, Torah, Faith and
hope
The Theological Principle of Psalms: The Lord, who sovereignly rules the universe, will
establish His just rule on the earth in and through his people whereupon the righteous will
prosper and the wicked will suffer33

1. Since the OT saint did not have a concrete sense of a “final” judgment in eternity, they often
worked out this theology through the events of their earthly world34

2. At times it was difficult to resolve issues of God’s rule since the wicked seemed to prosper
(Ps. 73).

3. Nevertheless, the wise person would be upright before God awaiting his blessing

4. Also imprecations were pronounced upon those who continued in rebellion against God’s
theocracy35 with a desire that He might deal with them in this life (Pss. 10:15; 28:4; 58:6; 69:22-
28; 109; 137:9; 139:19-21 et cetera).

5. Often YHWH is described in polemical terms so as to express his sovereign rule over all of
Israel’s neighbor’s gods:

a. It is YHWH who “rides on the clouds” rather then the Canaanite Baal (Ps. 68:4)

b. It is YHWH who brings about a storm in Canaanite territory rather than the storm god Baal
(Ps. 29)

c. This was not myth as in their neighboring religions, but a departure from myth through
YHWH

Theological themes-:

- Creation as the displaying the majesty of the creator

-Israel before Yahweh

-The King

-The Cult

-The temple

-the law

-Man

-Salvation; Righteousness; acts of God in history, God the redeemer

Theology of the Psalms:
Just as the formation of the Psalter took place during the Old Testament period as a
whole, so the theology of the Psalter is as extensive as that of the entire Old Testament.
Martin Luther called the Psalms "a little Bible, and the summary of the Old Testament."

Theological truths, however, are not presented systematically or abstractly in Psalms;

the realities conveyed here were related to life and spoken in the context of a covenant
faith.

Christ in Psalms:
Christian readers of the Psalms rightly see Christ revealed throughout the Psalter. The
entire Old Testament, including the Psalter, looked forward to Jesus' person and work,
including not only those associated with his first advent but also those that the New
Testament assigns to his return. Jesus himself and the New Testament writers took
psalm after psalm upon their lips to express such things as Jesus' suffering (e.g., Matt.
27:46) and glorification (e.g., Matt. 22:41-46). In addition, for the Christian Jesus
becomes the object of the worship of the Psalter. The song-prayers of the Psalms are
directed to God. Jesus Christ, as the second person of the Trinity, is also the proper
object of the hymns and laments of the Psalms. Jesus is at once singer (Heb. 2:12) and
subject of the songs. Believers in Christ can sing to him their praise (hymns), turn to
him with their complaints and petitions (laments) and thank him when he answers their
prayers (thanksgivings). Furthermore, they remember what he accomplished for them
on the cross (psalms of remembrance) and extol him as their king (kingship psalms). He
is the source of their trust (psalms of confidence) and the embodiment of God's wisdom
(wisdom psalms).

Even the psalms that include imprecations, or cursing, find fulfillment in Christ. These
psalms cry out for the vindication of the righteous and for God's judgment on the
wicked (e.g., Psa. 69:22-29). Such prayers reflected the calling of Israel to holy war as
God's instruments of judgment. With the coming of Christ to bear God's judgment, the
nature of the warfare of God's people has changed. It is now more intense, but directed
first and foremost against the "spiritual forces of evil in the heavenly realms" (Eph.
6:12). When Christ returns in glory, the time of mercy will be ended and the
imprecations of the psalms will be fulfilled against all the enemies of God.
 Exegesis of Selected Psalms

Exegesis: of selected Psalms 1, 8, 13, 15, 19, 23, 24, 32, 49, 50, 54, 97, 110, 116, 121,
122, 119:1-8, 136, 150

Psalm 23

A psalm of trust and confidence, of David

What is the first impulse? Emotions?

Background: The Shepherd David

Share something deep that you understood in the reading and re-reading of this psalm.
Psalm is not for study but for contemplation…you have to feel it… What does it mean to
contemplate…be lost in it.

Is there any verse that touched you?

Metaphors used…

Vs Shepherd…my- a solid assurance

Vs 2

Vs 3 he restores my soul…paths of righteousness…for his names’ sake

Vs. 4 Though I walk through…notice the minor tone…

The tone and subject of address changes…For you are with me…

How can the rod and the staff comfort me…why we are seen as lambs rather than the
wolf?

Vs 5 Surely… with the Lord as my Shepherd…it is a surety

Goodness and mercy… The greatest longing of a saint “I will dwell in your house
forever…David was a worshipper of God.

A scholar reads psalm 23 artistically and an old lady who sung the Psalm with her
experience.
Psalm 1

Type of Psalm: Wisdom psalm extolling true Biblical blessedness

What are the feelings it evokes? If the contemplation of the Psalm does not evoke any
emotion or feeling in you, go

What are the literary features?

Metaphors…rivers….trees

Psalm 8

Title:

Vs. 1& 9 O Lord, our Lord- communal praise

Vs. If you keep quiet

Vs. 3 When I consider…parallelism

Vs. 4 What is man …parallelism

Vs. 5-8 Man-image & likeness of God…dominion upon everything

Crowned him with glory and honor

Envelop structure created by the refrain that begins and ends the poem. Majesty of God-
eight lines of what concretely means for his name to be majestic throughout the earth.
The central point…what is man…dominion is God’s gift.
Psalm 13

To the leader; a psalm of David

Genre: Lament and complaint

Moves from “plea to praise”

1-4 & 5-6 a decisive transformation…what?

Vs 1& 2 How long---an unbearable situation that the psalmist expects God to remedy

God as distant- God as far-“silence of God”

It is not a request for date- but a statement of impatient hope

Four times- his plea “How long”

Third usage- unbearable pain …fourth- humiliation

Vs. 3 Petition- “My God”

Three verbs- consider/look/answer/give light to my eyes- hope

The petitioner draws a motivation for YHWH- he will die & enemy will rejoice

YHWH must act

Vs. 4& 5 prayer now comes to a resolution

Psalms of laments are an expression of our hope in God. We must cry out our heart to
God…But I have trusted in your Hesed- “steadfast love”. An expression of YHWH
steadfast love is seen by the psalmist

Assured of the steadfast love- the psalmist burst in praise…Power and transformation of
God’s love that changes plea- praise

How long- an important practice of addressing God amid trouble an impatient hope that
expects God to redress the trouble promptly. Martin Luther King used this rhetoric…
Psalm 15

Used as an entrance liturgy. John Day and W. Brueggemann “Psalms”

The sacred space…the holiness of God

Ten requirements to enter

Vs. 1 Tent & Holy Hill

Vs 2 ethical living

Vs. 4 integrity of speech

Psalm 19

A psalm of David- a hymn of praise- conclude with a petition

Glory of God in creation

Sun like a bridegroom,, coming out of its chamber…beautiful ornamental language

The law of the Lord…parallelism…divine revelation of God becomes more specific

through Torah revelation

Vs. 12 Personal relevance-secret faults-let not sin have dominion

Vs 14 My life as a meditation-acceptable

C.S Lewis “I take this to be the greatest poem in the Psalter and one of the greatest lyrics
in the world”

Critical scholarship 1-6 creation psalm…7-14 on Torah

The movement of the Psalm from skies of creation to divine instruction and finally to
worshipper… God’s projection from El- YHWH- my rock & my redeemer
Psalm 24

Ancient cultic setting

-entrance liturgy- hymnic praise vs. 1-2

-procession of the ark of covenant

-Lord and king of creation

-Israel in the presence of the King (waiting)

-the Kings’ coming

The first line of vs. 1 affirms the world to creator. The second line parallel of greater
specificity by affirming the people

Vs. 2 vibrant word of praise –each line affirming faith in the creator

Vs 3. The hill of the lord- “Santuary” like Ps 15

Qualification to enter the sanctuary is ethical, rather than ritual. “Worship has to match
with ethical dimensions of life”

Vs 6. Seek his face- indicating worship- selah-musical interlude

Vs. 7-10 II Sam 6 festive procession of bringing the ark…powerful & victorious king

Psalm 27
Psalms 32

Penitential psalm –extols blessing of God’s forgiveness

Vs 1-2 the foundation of happiness is forgiveness

Vs. Sin concealed- denial

-break the silence, admits the guilt-sin, iniquity & transgression –vocabularies suggest-
psalmist desire to disclosure everything

Vs 6-7 the invitation to entrust in the Lord

Vs. 8-9 depends upon the Lord for guidance

Vs 10-11 distinction between wicked & righteous

Forgiveness is a great blessing

Psalm 49

Psalm 50

Psalm 54

What is the historical occasion- I Samuel 23:14f

A prayer

Vs. 1 parallelism, your name-personality

Vs 4 faith affirmation- prayer-confidence shift

Imprecatory prayer and contemporary readers

Psalm 63

A prayer of trust

Vs. 1 A deep and intense longing for the presence of God… The thirst and dryness of
wilderness is used as symbols (2 Sam 15:23…Hagar, Moses, Israel …wilderness a
blessing

Vs. 2 Seeking to see God’s glory in the sanctuary

Vs. 3 Loving-kindness…only Chesed can give meaning to life…God can only satisfy the
hunger & thirst…The encounter with God during worship…God’s love is the highest
good

Vs 5. My soul shall be satisfied

Vs. 6 Remembering and meditating at night

Vs. 7 Affirmation of safety and refuge under the wings of God---metaphor- symbolizing
a bird protecting its chicks…David remembers God’s help in previous times of
wilderness

Vs. 11 But the King shall rejoice in God

Psalm 97

The reign of God the King

Vs 2f figurative language expressing theophany recollecting the experience of Moses at

Sinai

Vs 5 figurative expression

Vs 1-4 coming of the King

Vs 5-9 creation’s response

People see his glory vs. 6

God of gods- idols nothing…worship him

Israel’s joy-judgment of Lord

God is high…exalted

Vs 10-12 A justice in covenant to be followed by us

Psalm 103

A hymn of praise- songs of thanksgiving

Opening summon vs. 1-5 & conclusion 19-22. Envelop structure

The voice is that of a liturgist exhorting to praise

Recounting of divine acts

Vs. 3-6 the benefits -one who forgives…YHWH steadfast love & mercy

-one who heals

-who redeems

-who crowns

-who satisfies

Vs7. Revelation to Moses-remembrance…recounting the mighty acts of God…revelation

of God’s character

Hesed- vs. 4, 8, 11 &17

God is not a God of anger but compassion & love

Vs. 20, 21 praise the Lord his angels… you ministers…who do his pleasure

Vs. 22 All creation praise Him

Vs. 8-19 historical revelation of God’s character & deeds…revelation of God in history
to Moses & Israel

Psalm 110

Royal psalm

Jerusalem- Davidic monarchy

YHWH speaks to my ruler- the king (Adonai)

YHWH is the ultimate ruler

NT (Matt 22:41-46; Mk 12:35-37; Luke 20:41-44

Acts 2:29-36 & Heb 1:5-14 –Messianic Psalm

The gracious rule of Messiah…Messianic psalm in a prophetic sense

Psalm 116

Ps of thanksgiving…liturgical use with sacrifice

Hallelujah psalms (113-118)

Vs 1-7 confession- I love the Lord- in view of the deliverance

Vs. 8-14 Ps of Hallel used at Passover

Vs. 15-19 the story is about the God who comes to deliver; it seeks to involve the
congregation in the narrative and involve the community in encountering God and
express gratitude in word and in deed.

Ps 121

A song of ascent- pilgrimage psalm (Ps 120-134) liturgical psalm used by pilgrims on
their way to temple

Jerusalem- the dwelling place of God- temple theology

My help does not come from the Hill- but the creator

-My help comes from Adonai

He will not allow any harm…does not sleep…your keeper…the sun and moon…He shall
protect and preserve you
Psalm 122

Designed for pilgrims on their way to festival in Jerusalem…

Jerusalem associated with Shalom

What is the significance of Jerusalem?

Psalm 146

Psalm 150

Hallel psalm…final doxology