INTRODUCTION TO THE BOOK OF PSALMS, AN

EPITOME OF JEWISH HISTORY AND THOUGHT

By RUTH M. HITCHCOCK, B.A.
HE Book of Psalms should find place both in the
T school's worship and in its teaching. It not only
contains hymns of spiritual aspiration which were used in
the worship of the Jewish Church and, because of their
universal appeal, still find place in the worship of the Christian
Church, but also serves as an epitome of the history and
thought of the Jewish peoples.
Worship. Because the psalms are so universal in their
appeal, and are such a treasure-house of prayer and praise,
they can, with careful selection, very profitably be used as
a means of worship in the school assembly. At our corporate
assemblies we endeavour to convey through our worship
some truth or truths of God's revelation to man. We do this
through hymns, reading, and prayers, written by men to
whom this revelation has come. In the Book of Psalms we
have the writings of the spiritual geniuses of the Jewish
peoples, writings which have found response in the worship
of Christian men and women of all ages. Increasingly our
schools are using some of the psalms for the enrichment of
their corporate assemblies, psalms which can be appreciated
by children of almost all ages, e.g. Psalms I5, 23, 24, part
of io3, and probably part of I39. Before the Reformation
children were required to memorise and sing the psalms that
they might take a fuller part in the Church's worship. To-day,
when the psalms are increasingly finding a place in the worship
of many denominations, it is valuable to help the children
in our schools to appreciate their significance in Christian
worship through the worship of the nation's schools.
Teaching. The psalms may be used in at least three ways
in lessons in religious knowledge.
For children of i I to 13 years of age the psalms can be
shown as poems of worship, expressive of praise, thanks-
giving, petition, and desire for God. Young children often
45
46 RELIGION IN EDUCATION
have a great appreciation of the poetry of the psalms which
the teacher should encourage. I f a place for this method of
presentation is hard to find in the Scripture course of these
first two years in the school, it might quite fittingly be
introduced into a literature lesson which is not specifically
religious.
In the two years before the School Certificate examination
the usual course of study of the Old Testament focuses
attention on the historical books and those writings of
prophets which illustrate the history of the Jewish peoples.
It is difficult to date very many of the psalms, but what we
know of certain people and circumstances harmonises closely
with what we find in certain psalms. For example, the
bringing of the Ark into Jerusalem could be illustrated by
Psalm 24; or the feelings of the captives in Babylon by Psalm
137; and Psalm 51 reflects conditions which we may well
suppose to be those of David at that time. These psalms,
then, should be used to illustrate the history of the people
or the circumstances of their life. The psalms may be used
in a similar way with reference to the prophets. The des-
pondency of Jeremiah, the denunciations of the rich by Amos
and Isaiah and others, have many parallels in the Psalter
which may be compared and discussed.
For older children, who have a good background of Old
Testament knowledge on which to work, and who can do
more scholarly study outside the lesson period, the psalms
may be used to gather together and sum up their previous
Old Testament knowledge, as every phase of Old Testament
history and thought is seen epitomised in the psalms. The
working out of this third method has been the aim of the
scheme of the eleven lessons which follow. Of this nothing
need be said, except perhaps with regard to the last lesson,
"Jesus' use of the psalms." It seemed only fitting that a course
of lessons on this epitome of Old Testament history and
thought, should culminate, as it does in actual fact, with our
Lord Himself, who is the fulfilment and consummation of the
Old Testament revelation.
 INTRODUCTION TO THE BOOK OF PSALMS 47
S C R I P T U K E SYLLABUS F O R A T E R M
For a Secondary School (pupils I6 years)
Course of Lessons on the Book of Psalms: An Epitome of
Jewish History and Thought
The material given under each lesson heading is intended
to cover the homework period of half an hour a week, as
well as the weekly lesson of forty minutes. This is why
reference to particular psalms has been included. The
majority of these would have to be looked up outside the
actual lesson.
Books needed:
The Bible, Revised Version;
A Fresh Approach to the Psalms, by Oesterley.
Songs of Zion, by James.
(N.B.--Two latter are useful for general background.)
Homes of the Psalms, by Stacy Waddy (this only to
supplement Lesson io).
Lesson x. Introduction to the study of the psalms.
Psalms do not all belong to one age; many authors.
Represent man's search for God in all its stages; coming to
Him in praise, thanksgiving, penitence, adoration, petition.
Development in conception of character of God (e.g. in
early psalms, God thought of as warrior, etc.). Psalms
contain great O.T. themes (e.g. problem of suffering, death).
Influence of great prophets (God seen in Nature and in the
events of history): of pious Jews, zealous for the Law, longing
for the Kingdom of God.
Psalms as the prayer book and hymn book of Jewish
Church. Many liturgical forms. Taken over by Early
Church. Contain all varieties of prayer, so suitable for all
occasions in public and private prayer. Picture Jesus learning
by heart many of the psalms; see Him using them in teaching
and in prayer.
Lesson 2. Psalms showing God working through events of
history.
These psalms are retrospect. Deliverance from Egypt dwelt
on; Israel's forgetfulness of God's goodness: see Psalms lxxvii,
lxxviii (tracing history to David), cv, cvi (style like Book of
 48 RELIGION IN EDUCATION
Judges), cxiv, cxxxv (against idolatry), cxxxvi (like a litany
of praise, with a response for the people). Other psalms with
historical references: thought to be about Maccab~ean age,
because "synagogue" mentioned: Psalms xliv (in time of
persecution), Ixxix, lxxxiii. Use psalms to revise history.
Lesson 3. Ideas of the character of God in the psalms.
Various ideas, from most primitive to most profound; cf.
other parts of O.T. Primitive ideas of God: as warrior,
Psalm lxviii, etc. (cf. Judges v); as in heaven, above clouds;
in His Holy Temple: see Psalms xi, 4; 1, 2; xx, 2. More
profound ideas of God: monotheism, like that of II Isaiah;
God eternal, omnipotent, omnipresent, omniscient; faithful,
loving, merciful, etc. See Psalm xxxvi, 5-6 (cf. eighth
century prophets), Psalm xc, cxxxix, etc.
Psalms resemble eighth-century prophets also in spiritual
conception of sacrifice; see Psalms 1, 8-I5; li, I6-I9, etc.
Also, cf. ethical teaching of prophets with Psalms xv, xxiv,
etc. (This lesson could be used to revise the eighth-century
prophets.)
Lesson 4. Psalms probably deriving from Pharisaic circles,
showing zeal for the Law. See Psalm cxix, second part of
Psalm xix, etc.
Illustration and revision by the psalms of history of origin
of Pharisees and Sadducees; influence on nation of piety and
devotion to Law of Pharisees.
Lesson 5. Psalms showing God working in Nature, sustaining it.
Nature manifests glory of God, etc. See Psalm xix, i-6,
Psalm civ, Psalm viii, etc.; cf. Nature psalms with inspiration
which prophets derived from Nature; special reference to
Jeremiah (visions, metaphors).
Lesson 6. Psalms dealing with man's nature.
Man's life short (Psalm xxxix, 5, etc.); he is frail, a thing of
dust, morally as well as physically weak: Psalms xxxix, i5;
li, 5, etc. So man often sins. Psalms of penitence: Psalms li, 6;
xxxii, cxliii, cxxx, etc.; cf. "confessions" of Jeremiah, and
man's sense of sin, seen elsewhere in O.T.
Lesson 7. Psalms which are prayers, and can be used as
such publicly and privately.
Prayers of penitence (already noticed), adoration, praise,
 INTRODUCTION TO THE BOOK OF PSALMS 49
desire, like Psalms xxiii, xxiv, xlii, 1-2; ciii, xxxvi, 1-9. Prayers
of trust: Psalms xxiii, xci, etc. Prayers of thanksgiving:
Psalm cxlvii, etc. Psalms unique in O.T. in expression of
soul's desire for communion with God. All great spiritual
writers influenced by psalms, e.g. Thomas ~ Kempis.
Lesson 8. Is there a conception of a future life in the
psalms?
Whole problem of suffering of righteous, and of rewards
and punishments. See solution in Job and Isa. liii, and any
inference from them of future life. See Psalms xxxvii, xlix
and lxxiii. (There the wicked prosper.) Psalm xlix, without
hope; argument not finished. Is Sheol the end? Psalms where
Sheol mentioned: Psalms lxxxix, 48; lxxxvlii, lO-12 (nothing
beyond this life but Sheol); vi, 5; xxx, 9, etc.; cf. Isa. xxxviii,
18-19. Some psalms more hope of future life: see Psalms xvi;
xvii, 15; cf. Dan. xii. Traditional view that God rewards
righteous with prosperity, common in psalms; see Psalms i,
xxxiv, cxii, etc. Psalms like Job exceptions. Ideal righteous
sufferer spoken of in Psalm xxii.
Lesson 9. Messianic psalms.
These illustrate idea of Kingdom of God in other parts
of O.T. Israel a theocracy; sometimes Davidic king is God's
vice-regent. In psalms, God king over whole earth; see
xciii, xcvi, xcvii, etc. Three psalms where Messianic ruler
described: Psalms ii, lxxii, cx (may refer to king of writer's
time). Psalm cx an acrostic, making name Simon. Simon
Maccabmus hailed as Messiah; only priest-king. Cannot be
certain of any more Messianic psalms.
Lesson Io. Psalms used at religious festivals.
Know for certain Psalm cxviii used at Feast of Taber-
nacles, accompanied by waving of palm branches at word
"Hosanna": benediction upon pilgrims. Psalm cxxxvi,
probably used liturgically; perhaps xxiv. Make these basis
for discussion of Jewish feasts.
Psalms showing love of Temple: cxxii, 5-7; xxvi; xxvii,
4-I3; xlii, 4-5; lxxxiv; lxv, I-4, etc. Probably used by pilgrims
on way to worship at Jerusalem.
Lesson Iz. Jesus' use of ideas and language of psalms.
Psalms contain every type of thought found in rest of O.T.
 5° RELIGION IN EDUCATION
Fitting that Jesus, the culmination of the O.T., should be
familiar with psalms. His use of them: (a) in public and private
prayer; (b) in teaching. (a) Use in synagogue worship.
Private prayer: in Gethsemane, "My soul is exceeding
sorrowful, even unto death"; on the Cross (Psalm xxxi and
xxii). (b) Sermon on the Mount, teaching about prayer,
seems to be reference to Psalm iv, 4. Parable of Merchantman,
probably quoting verse originally referring to Law (Psalms
cxix, verses 14 and I27). See also Psalm cxxxi, 2, for teach-
ing about child-like faith. Many more examples.

A BOOK WORTH DISCUSSING

On to Orthodoxy; by D. R. Davies: Hodder & Stoughton, 6s.
This is the 'livest' book that I have read for years, not only because it
is the personal record of a conversion, but even more because it is written
by a lively and trenchant writer--a document of a significant trend of
our modern religious life written by one who has had, and still maintains,
a profound and serious interest in current affairs.
Mr. Davies began as a theological liberal and a passionate worker for
social change. The two things seemed inseparable: events have taught
him otherwise. The Great War began the work of smashing the dogma
of inevitable progress, and exposing the lighthearted confidence in human
nature. So Mr. Davies resorted to Pacifism--the "final illusion of
Liberalism" and its "penultimate defence against disillusionment."
Driven from that he turned to Marxism, only to be convinced at last
that collective man was not only incapable of perfection, but even of
justice. Man was, in fact, inherently evil; nor could he cure himself.
This was the Valley of Achor; action was paralysed and hope seemed
lost. But here the Gospel of God's forgiveness in Christ met him, and
hope was reborn. In his orthodoxy Mr. Davies still retains the funda-
mentally tragic view of man, but in Christ sees the eternal Kingdom of
God coming into history, and man being given the power, through
forgiveness, to overcome his tragic self-contradiction. History now appears
as the sphere of God's judgement and redemption through Christ, who
will appear at the end of history for the Last Judgement. The Church
is Christ's agent in the present world, and its work is therefore to preach
forgiveness and repentance.
It is interesting that Mr. Davies, so realistic a man of affairs, finds
Christian Eschatology so important in the modern world. The Church
might well take that to heart. Mr. Davies' orthodoxy is not complete,
but he has laid hold of the great themes of evangelical Christianity and
seen their relevance to our tragic life. The book was more than worth
writing, which means that it is more than worth buying.
JOHN MARSH.