Psalm Hymns, Books 1, 2, & 3: Dramatic, Contemplative, Singable, Recitable Psalms!

By L. L. Larkins

THIS IS THE BIG HANDBOOK, Books 1-3, PSALMS 1-89. Bring along this wonderful edition to study and sing on a tour of Israel... walking through the gates of Jerusalem, tracing the twelve tribes is enhanced. These are the songs and prayers of the shepherd boy turned King David.

The Psalms were meant to be sung!

• Language: English
• Publisher: Capture Books
• Release date: Jul 30, 2016
• ISBN: 9780997162523

L. L. Larkins

No stranger to cross-cultural praise and worship among Christians, Larkins earned a B.A. in Bible and music composition from Colorado Christian University, and served traditional church, youth and various African groups leading in worship and praise. She now studiously serves the body of Christ by transcribing psalms for singing and reflection, and by mentor-counseling.

Book preview

Dedication

To Jessica, Jamie, Sandy, Sophia, James, Elliott, Vanessa, Tommy, Phoebe, Charissa, Elijah, Christina and Joe: 

Enoch, the father of Methuselah, and the great-grandfather of Noah,  lived 365 years before he was taken by God from the earth without dying. The import of Enoch’s life-walk with YAHWEH may seem less real to you than the myths of Grimm or the existence of Hobbits, Elves or Dwarfs. Stories of King David’s mighty feats, though he was labeled the Man After God’s Own Heart, may seem more far gone than the tales of King Arthur of the Round Table. With these realities in mind, I dedicate this book to you children of my heart and family. Most of you in this generation have never known the memorable hymn tunes of my childhood.  You, who may well believe the Psalms are just archaic relics of a nomad people and their violent god.

May you live long, productive lives and prosper.

2013-11-14 08

Introduction

Let the message about the Messiah dwell richly among you, teaching and admonishing one another in all wisdom, and singing psalms, hymns, and spiritual songs, with gratitude in your hearts to God. Colossians 3:16 (HCSB)

During an autumn vacation into the buttery yellows and blood orange slopes of mountain aspen, I visited the best-kept community in Colorado. My first admiring thought in surveying the resort’s architecture of indigenous stone, wrought iron fixtures on doorways and lodge pole trims on the mountain chalets, was: Wow! Look what money can do! Like a tumultuous wave of the ocean roaring over me, I felt faint with pleasure and also weak in the knees.

The next morning at breakfast, however, a new thought formed: This paradise does not represent only wealth; The law makes it what it is. With a laughing heart, I began to praise the Lord.

All the fullness of the earth begun,

All this spacious land for everyone,

All of it including what may come: It is the Lord's!

For He founded it upon the seas, drawing limits,

Drawing floods and springs.

Who shall come to Him, ascend His hill?

It is the Lord’s!

(Psalm 24)

We can take for granted the currents of law which organize and order every aspect of life.

Typically, when I think of the law, I envision the police or the courts. Law seems a fearful and isolating fact of life.

So why are Law and Equity mentioned so often in the Psalms? God’s laws engage people through nature’s seasons to design optimal settings for His prospects for healthy communities.

The laws which engineers must use for safety, the architectural laws of sweet hovering genius, commerce, and aspiration play out, also zoning laws, are meant to balance peace and commerce to the needs of the people.

In a beautiful resort, it occurred to me that the ingenuity of developers was possible because God shared His powers. Yes, God delegates His own creative intelligence to people and governments as He sees fit, according to His good will. This is a great cause for thanksgiving and praise.

Order and hierarchy begin and end in the hand of the Almighty. Biology, science, logic, music and mathematics all adhere to disciplines of law as God in goodness designed them.

These splendid subjects flow through the Psalms like rivers of water. I wondered what parts of the apostle Paul’s mandate, to sing psalms, hymns, and spiritual songs is lost to the modern church?

Has censorship changed something fundamental about the true path of faith? Do churches consistently leave out laments for ungodliness and historical testimonies for training believers? Are we misstating important aspects of our human experience under God to conform to a false  Christianity of grace to the exclusion of God's law?

The term, Psalms, in the Hebrew: תְּהִלִּים or תהילים Tehillim mean Praises. What kind of worship does God ask from us? Have we picked one style of praise and worship to the exclusion (censorship) of the rest of God’s word and testimonies?

The author of Interpreting the Psalms, Patrick D. Miller, Jr., wrote that his birth family would memorize psalms. They would also sing psalms as part of family devotions. He also describes a sabbatical year in Cambridge, England, where I frequently attended morning worship or evensong in the college chapels and heard the psalms beautifully sung in cycle. I have not been a part of musical family devotions, and I can hardly imagine what the Psalms sung in cycle mean to a regular evening worship experience. This community tradition has been lost to most of America.

I decided to put the content of the Psalms into lyrics that could be sung to old hymn tunes because hymns are easily sung and traditionally known. The Psalms offer time-honored traditions of expression, describing the wonders of God during terror, disasters, gratitude and hope. As I wrote these lyrics, verse by verse, in context of each expression, my own understanding of faith began to change. Real faith takes a path of intentionality.

Human experience is reflected in the Psalms’ references to God’s justice and mercy, Old Testament law, and stories about people wrestling with the nature of God. It is in these crucibles of the soul that a person of faith drills a stake into ground about what he or she fundamentally believes. This is where human experience meets the Protector’s loving-kindness and saving grace. These Psalms are real worship, real relationship, real righteousness: laying one’s living self on God’s altar. So, we carry these truths about God’s wonders in human experiences into contemporary communities and congregations by singing them.

Listed, are the five Books of the Psalms, each concluding with a closing doxology, a benediction:

Book 1 (Psalms 1–41)

Book 2 (Psalms 42–72)

Book 3 (Psalms 73–89)  . . . ending this Volume I

Book 4 (Psalms 90–106)

Book 5 (Psalms 107–150) . . . ending Volume II

I have been curious about the emphasis on God's law in the Psalms. It seems that King David understood how important integrity and law are to the working of society and God's Kingdom on earth. He was willing to risk his life to protect God's ordained king.  He praised commandments, precepts, ordinances and statutes. Why? What were these things? I wondered.

While many of these verses of prayers exalt the Lord God, many of them plead righteousness over violence and lawlessness.  Why is it then, given these difficult subjects, are the Psalms known for their comfort?  Does God’s law bring us comfort?

Could it be that much of God’s law is His mercy, kindness and salvation?

Hosea 6:6 indicates this is the primary aim of the law: I want you to show steady love, not offer sacrifices. I want you to know me, and acknowledge me, more than I want burnt offerings. One day when Pharisees accused some hungry disciples of breaking the Sabbath (offending God) because they ate some grain while walking through the grain fields on the Sabbath, Jesus retorted with biblical precedent against these judgmental officials: If you had known what this means, ‘I desire compassion, and not a sacrifice [legalistic observance],’ you would not have condemned the innocent (Matthew 12:7). 

How can someone comprehend the creative aspects of God’s abundant love in giving the Ten Commandments, (His statutes to live by) if there is no understanding of right and wrong, a good baker and a poor baker? That person misses the whole idea of God’s common grace drawing people with kindness to Himself and into a loving community!

The law is not meant for our justification to God, that is not why the Psalms praise the law.  Only Christ’s work provides the cover of atonement between death and life for us.  But, the law is meant to provide us a healthy, loving and just society.  The law is the way we love our neighbors on a broad and equalizing spectrum with the same compassion Jesus showed. Psalms show us what brings praise to God when the law of love stretches abroad horizontally. The Holman Christian Standard Bible records James’ cheeky challenge. But someone will say, ‘You have faith, and I have works.’ Show me your faith without works, and I will show you faith from my works. (James 2:18) He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God. (Micah 6:8, NIV) This transformative concept would be confusing to people who have no real ongoing relationship with a righteous, powerful God. His goodwill is showered upon nations, provinces, races, counties and all over the earth, out of loving detail for a global benefit. God’s laws include a means of eternal salvation, not just temporary relief. It is a means of grace and love in community. God based His precepts of right and wrong for our good. 

A good relationship with the one in authority helps us want to please. Then, we understand that wrong and  right are primarily relational acts: consequences or benefits. (Psalm 51) From Philippians 3:18 and on, we learn that it is not only wrong doctrine that can end in disaster, but also a so-called Christian whose lifestyle amounts to enmity against the work of the cross. People are watching and desperate to see the laws of love at work.  This is why the Psalms praise righteousness and decry wickedness.

Some psalms are David’s prayers as he runs for his life from King Saul. He is hiding from his own government as well as from neighboring governments. It is a hard way of life, but he does not instigate war with Saul or bring bloodshed against him. In fact David protects a mad King Saul to David’s own detriment! When we find ourselves victims, like David, his records show we are given a choice of faith. I may seek God’s purpose for my life yet, like David, I must choose meekness at specific intervals, realizing God’s laws are not only meant for my benefit but also for His love and welfare to benefit of all on earth and for God’s own purposes.

J. I. Packer in his book, A Quest For Godliness, (Crossway 1990) asserts what we learn from the Puritan lifestyle is that lament is the unflinching preparation for reality and death. When one is prepared to die, life takes on a wonderful exuberance. Lament, confession and repentance should be the regular discipline of every Christian.

Occasionally God brings life events into play which force a broken place, a wedge into our intended life plans.  He does this, in order to baptize us. His living water pours into our cracked natural soil, bringing upheaval or sink holes.  Why? To purify our shallow spiritual experience right into His presence. His transcendence answers the seeker, rescues the broken and brings new life to the fallen. When we are tested by the deep waters, we learn the limits of self and the miracle of The Savior.

The Psalms are full of praise, giving thanks and lament. They erupt from human experiences of birth, death, sickness, persecution, betrayal, encounters with law, encounters with God or His odd silence, joy, comfort, doubt miracles and triumph. Claus Westermann, in his book, Praise and Lament in the Psalms (1981), made a strong case for the poles of human emotion and experience being praise and lament.

Hermann Gunkel and Joachim Begrich ascertained that a hymn was a psalm of praise while a narrative of deliverance from distress was a song of thanksgiving. (The Psalms, Philadelphia: Fortress Press, Facet Books, 1967). Additionally, many psalms are cited in the New Testament. Passages foreshadowed the Liberating King, His position with God as the anointed Son, the Creator, and Judge on the day of the Lord when God’s forbearance ends and Christ returns reclaiming his beloved. Westermann separated thanksgiving from pure praise by identifying that thanksgiving is a subjective focus on a gift or help God has given and its purpose.

I'm calling out to God who wills,

He answers from His holy hill.

While I lie down, in sleep restored,

My confidence lies with the LORD.

I'm confident though thousands stride,

Assailing me on every side.

My LORD! Deliver, now arise!

My God, my ally, right on time. (Psalm 3)

Praise, on the other hand, elevates the intent. Praise overwhelmingly consumes a soul with God and without thought for self. The following is an example of a praise hymn.

God reigns above every culture and state,

Sitting on His holy throne He dictates.

Rulers of all the world’s best have convened

Gathered with Abraham’s children, esteemed.

Nobles and stars belong to the LORD:

Leaders on earth to this Unique God.

He is the One most highly esteemed

Honor Him everywhere.  (Psalm 47)

Of one thing I am sure, these things are mercies, not curses:  Because I can read and sing others’ testimonies and rely upon them as other psalmists have, I realize God has used these stories of His holiness and loving-kindness to reach humanity for good.

Since God has ordained His law, he lives through it to bless those who submit to it with His mysterious saving ways. This represents the difference between grit-the-teeth morality or simply sharing in good community. My understanding and hope is this: May His kingdom come, His will be done, on earth as it is in heaven. By reciting or singing these psalms, God makes Himself, His records of testimonies of His deeds more accessible. I hope that singing the Psalms drills cracks into our crusty surfaces so that living water of the powerful presence of God can pour into our spirits. The Psalms are time-honored records of human responses to God’s divine order and His transcendence into human crises and blessings. May these Psalm-hymns bring new depth into contemporary worship.

L.L. Larkins

Historical Uses

Most of the book of Psalms was written in the time of King David and Solomon (c.1010–970 BC). In all Christian, Messianic and Jewish traditions, the Psalms are utilized in corporate worship, referred to in training and for celebrations or holy day traditions. Not since the days of the Puritans, however, has there been a comprehensive and accessible Psalter for singing the Psalms. Originally, Psalms 1-119 comprised the Psalter, and it is thought that the psalms of assents were added later.

The title of the Psalms is derived from the Greek translation, ψαλμοί psalmoi, meaning instrumental music and, by extension, the words accompanying the music.

The Psalms are to be used for drama, recitals, school choirs, songs of praise, giving thanks and prayers in worship. The Psalms are also used for purposes of teaching theology, devotional self-editing, history and testimony. The Puritans used the Psalms in schools to teach children many things.

For students, philosophers and gamers, the Psalms present some interesting puzzles to solve. We see through a dim glass, but  what happens to the flesh, the spirit and the soul after death? What does it mean for believers to testify of the safety and sanctuary of God in the midst of terrorism, disease, betrayal, false witnesses and other afflictions? What is the difference between human law, human legal processes and God’s law?  Who is the King so often referred to in the Psalms? Why is God called by so many different names?  How does salvation through Christ converge with obedience to God’s law? What does loving one’s neighbors mean when confronted with some Psalm petitions to eradicate one’s enemies?

The book is an anthology, part one of 150 Psalms. I have indexed the Psalms below as to their purposed use and historical interpretation.

True Torah Piety Psalms: Psalm 1, 2 and 150.

Psalm 20, 23 and 72 are beautiful blessings for comfort.

Psalms of Praise include: 8, 10, 18 (and thanks), 19, 21, 24, 29, 30 (with thanks), 36, 40 (with thanks), 41, 44, 45, 46, 47, 48, 50, 65 (with thanks), 66, 67, 68.

Pleading Psalms include: 3, 4, 5, 6, 7, 10, 13, 17, 22, 25, 26, 28, 31, 35, 43, 54, 64, 69, 70 and 71.

Psalms of Lament can be divided into two kinds. The first is the individual laments, many written by David. These may include personal descriptions of misery, sickness, false accusations and a plea to the sanctuary for safety, confessions and complaints and other prayers. Others are communal psalms of mourning and suffering due to the affliction of a small group or nation.

The Lament Psalms include: 3, 4, 5, 7, 17, 26, 27, 54, 55, 57, 63 and 69. Many of these contain pleas for divine judgment and are not limited to sacred ritualistic