In the Psalms we hear a voice which is new to scripture. It is the voice of personal prayer, soul-searching, praise and hope

It describes the worshipers’ response of praise because of God’s power and love, expresses their hope based on God’s promises for the future, and records their cries for God to rescue them from the troubles of life

When a psalm was sung (“Great is the LORD” from Ps. 48), the singer was testifying to God’s greatness, the listener was hearing how God had worked in another person’s life, and everyone was encouraged to trust in God’s power.

the writers of the books of the New Testament quote from the Psalms more than any other Old Testament book. Singing psalms was also part of the worship of the early church (1 Corinthians 14:26; Colossians 3:25).

These hymns fulfill one of the chief purposes for the existence of mankind on earth—the purpose of enjoying and glorifying God

People in Israel lamented and cried out to God for help for several reasons

The lament structure usually includes

All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (e.g., Psalms 2; 72), or by focusing primarily on the future aspect (e.g., Psalm 110).

Although it is a little difficult to identify what a wisdom psalm is, most agree that there are a group of psalms that reflect the teachings of the wisdom books

Within this group of psalms are songs about or by an earthly king, as well as songs about the kingship of God

Instead they review Israel’s history in order to remind the listener of the nation’s past sins, to praise God for His gracious deeds on their behalf, or to encourage the people to trust God because He has been faithful in the past

A number of psalms contain curses or imprecations against the enemies of God’s people

A central characteristic of those who love God is their hatred of sin, their desire to turn from sinful attitudes and actions, and their willingness to confess their sin so that they can receive God’s forgiveness

It was Israel’s hymn book, a collection of Hebrew songs, hymns, laments, and praises taken from various periods of Jewish history.

However, seventy-three of the 150 psalms were written by King David, who was called “the sweet psalmist of Israel” (2 Samuel 23:1).

The collection grew gradually over time. For example “Book One” (1–41) could have been completed early in Solomon’s time. The “Asaph Collection” (73–83) and the “Songs of Ascents” (120–134) were perhaps added as a group. The final compilation probably did not occur until after the second temple had been completed.

The Psalms may have been written and collected over a period of 600 years

Many psalms exalt God for who he is (praise) and what he has done (thanksgiving).

Davidic authorship corresponds well with biblical testimony. David was “skillful in playing the lyre” (1 Sam. 16:16–23) and an accomplished songwriter (2 Sam. 1:17–27; 22:1–23:7); his reputation as “the sweet psalmist of Israel” (2 Sam. 23:1) is highly credible, as is the way 1 Chronicles presents him as taking an active role in developing Israel’s worship

SELAH is used 71 times in 39 psalms and Hab. 3:3, 9, 13. It meaning is uncertain. There have been several theories:

a. from the LXX “interlude” for meditation or dramatic effect

b. from Hebrew root “to lift,” therefore, an elevation or forte

c. the Rabbis say it is an affirmation like “Amen” which means “forever.”

Many of the psalms have two settings—the original historical experience of the author who wrote the psalm (David out on a hill taking care of his sheep) and the later setting of the psalm as it was sung in the temple in Jerusalem on a feast day

The psalms were arranged into five subdivisions or books (1–41; 42–72; 73–89; 90–106; 107–150). This order follows the fivefold division of the Pentateuch and may reflect the process of collecting these songs and prayers into Israel’s hymnbook

When someone was mistreating them or their people, they would at times cry out for very specific judgment to be applied by God on their enemies

some general principles will help in understanding these passages.

First, one must be clear that the people being cursed are not enemies over trivial matters