Psalms
with Lee Campbell

previous page

Week 4: Wisdom Psalms[1] 

Overview

Wisdom psalms[2]  are identified as such because of their similarity to the genre of wisdom literature found in Proverbs, Job, Song of Songs and Ecclesiastes. This similarity includes similarity in literary devices as well as similarity in content.[3]  Wisdom literature in general tends to contrast the life choices made by those who reject God (e.g. the foolish or the wicked) with those who embrace God's rule (the wise or righteous). God curses those who reject him, while he blesses those who obey. 

There is no general format for these kinds of psalms. They may extol God's attributes,[4]  his creation[5]  or his law.[6]  They may express skepticism.[7]  Regardless of the content, however, the goal of the psalmist is to argue for the superiority of God and his ways. 

  • Turn from evil (Ec.3:11,14; 5:7; 8:12; 12:13; Ps.34:11,14; Job 1:1,8; 2:3; 28:28) even to hate evil (Prov.3:7; 16:16). 
  • Obey through trust in God's promises (Gen.22). 
  • To hear, learn and respond to God's word (Deut.4:10; 8:6; Ps.19:7-14; 112:1; 119:33-38, 57-64). 
  • To love, cleave to, serve & praise God (Deut.10:12-13; 13:5; 10:20; 13:4-5; Ps.22:22-23; 34:7,9; 25:12,14; 33:18) 
  • Get wisdom (Prov.1:7,29; 2:5; 8:13; 9:1015:33) from the God who created in wisdom (Prov.3:19-20; 8:22-31). 
  • Get God's favor (Prov. 10:27; 22:4; 14:26; 19:23; Ps. 33:18; 103:13; 147:11) 
  • Get life (Prov.13:14; 14:27; 19:23; Ecc.12:13 kol ha adam the wholeness of man).

Wisdom Psalms

Situation of the psalmist

Structure of the psalm

How to succeed amongst ungodly people

Psalms of the Law 

Situation of the psalmist

Structure of the psalm

Analysis of the psalm

19:1

The heavens are telling1 of the glory of God; And their expanse is declaring the work of His hands.

The universe extols God and shows his creative activity.

In Hebrew this has the form of an ABCC’B’A’ chiasm

Heavens declare the glory

handiwork proclaims the sky

1 ‘are telling’ an ongoing revelation; ‘keep on telling’...’keep on declaring’

2

Day to day pours forth1 speech, And night to night reveals knowledge.

Circadian rhythms provide knowledge/wisdom.

Day to day...night to night – communicating constancy.

1 lit. ‘bubbles forth’

3

There is no speech, nor are there words; Their voice is not heard.

They don’t use words as such...

4

Their voice1 has gone out through all the earth, And their utterances to the end of the world.

In them1 He has placed a tent for the sun,

...yet their ‘voice’ goes out to the whole earth.

1 qawwam – ‘their line’ from the MT could be qolam – ‘their voice’ as evidenced by the LXX and Peshitta...thus, it more closely parallels ‘speech’ & ‘voice’

Romans 1:20

God has pitched a tent in the heavens for the sun. (metaphor)

1 ‘the heavens (c.f. v.1)

5

Which is as a bridegroom coming out of his chamber;1 It rejoices as a strong man to run his course.

it’s like a bridegroom emerging from his chamber (metaphor for joy & sunrise)

1 from the bridal chamber

it rejoices like a champion (warrior) taking on his challenge (personification and metaphor)

6

Its rising is from one end of the heavens, And its circuit to the other end of them; And there is nothing hidden from its heat.

it makes its circuit and everything is affected by it.

7

The law1 of the LORD* is perfect, restoring the soul; The testimony of the LORD is sure, making wise the simple.

* YHWH

The Torah of Yaweh is perfect, certain, right & pure

  • restoring the soul
  • making wise

1 torah (law); dabar (word); mispatim (laws); edot (statutes); miswah (commands); huqqim (decrees); piqqudim (precepts); ‘imrah (word/promise) are used synonomously in many passages dealing with the law.

8

The precepts of the LORD are right, rejoicing the heart; The commandment of the LORD is pure, enlightening the eyes.1

making the heart rejoice

enlightening the eyes

1 discernment/insight Ps.13:3 seems to use the expression to speak of insight.

9

The fear of the LORD1 is clean, enduring forever; The judgments of the LORD1 are true; they are righteous altogether.

The fear of Yahweh is clean...enduring forever.

This seems to concern ones response to God’s revelation; on the other hand declaring that it endures forever indicates instead that it is God’s self-revelation, which continually evokes yir’ah

  • y-r-‘ (yir’ah- fear), nora’ (awe) are the natural outcomes of YHWH’s rule on earth (47:2; 65:5-8; 68:35; 76:7,12)
  • p-h-d (pahad) – dread, tremble with fear; the natural result of rebellion (53:5; 14:5)
  • The godly fear (y-r-‘ & p-h-d) the Lord (Ps.119:120, 161) and yet have nothing to fear (27:1,5; 3:6) "Aslan is not safe – but he’s kind"

The judgments of Yahweh are true...altogether righteous.

1 VanGemeren takes these expressions to be additional synonyms for the words of God; if so the psalmist makes a shift from the denotative meaning of revelation to the connotative meaning – that revelation is evocative of judgment and reverent submission.

10

They are more desirable than gold, yes, than much fine gold; Sweeter also than honey and the drippings of the honeycomb.

This revelation of Yahweh is priceless & sweet.

11

Moreover, by them Thy servant is warned;1 In keeping them there is great reward.

1 z-h-r could be nizhar – warned or illumined.

They show me the way

  • Following them - great reward

12

Who can discern his errors? Acquit1 me of hidden faults.

1 n-q-h could bean ‘forgive’ or ‘exempt from punishment’

  • Without them – not able to see errors

Forgive me for those things I do not see.

13

Also keep back Thy servant from presumptuous sins; Let them not rule over me; Then I shall be blameless,1 And I shall be acquitted of great transgression.2

1 etam – a form of t-m-m, which is used to describe the Law, God and even humans (18:25b; 7:8; 15:2)...this doesn’t mean moral perfection (v.8), it means not guilty under the conditions of the Law.

2 the meaning of this is not clear (idolatry-adultery-some other sin against the Law?)

Keep me from willful disobedience.

  • don’t let my rebellion dominate my life

If you forgive and guide me I will be blameless and exempt from punishment.

14

Let the words of my mouth and the meditation of my heart Be acceptable in Thy sight, O LORD, my rock and my Redeemer.

I trust my words and thoughts are acceptable to you – YHWH, my protection & goel

God's transforming revelation

  • Forgive me 
  • Guide me

Get Wisdom

How do we live wisely? That is, how do we take on and live out God's perspective? Well, for one thing we have to understand what we're up against when we decide to bring God front and center - we don't want to bring Him front and center. 

The Enemy Within - Prov. 5:22-23

There is within each of us a nature, an impulse, an intuition that is hostile to God and that left to ourselves we cannot do & do not even wish to do the right things. These very passages teach that God can inject us with a new nature...one that wishes to submit to his leadership. Romans 7:24,25, 8:1-2 & Romans 8:9 

Replacement Therapy

When we delight ourselves in the Lord we can have fundamentally different goals, perspectives and base of power.

Goal - Either I press forward with my natural desires for self-stimulation, acquisition and affirmation or I take on God's goals for my life - to enjoy and honor Him.

Perspective - Either I base my core sense of myself on what I do or on who I am - a child of God in good standing.

Power - Either I draw on my own resources to change or on the power of God.

Gal.5:16-26 & Rom.8:5-17 calls this experience - walking in the Spirit. 

Love - Prov.3:3, 27; 14:21

Trust

Truth (Col.2:2-3; 3:16) Prov. 1:1-9; 2:1-3:2; 4:1-13; 29:18; 30:5-6

Homework Assignment 

Prepare responses to the following for homework submission

previous page

Notes:

[1]  I am indebted to Dennis Bratcher for these genre's and sub-categories of Psalms. See, The Christian Resource Institute website at http://www.cresourcei.org/psalmtypes.html Copyright © 1999 Christian Resource Institute. My use of Bratcher's genres should not be construed as an endorsement of the views expressed on his website, which I do not endorse. Return to Text

[2]  There is not universal agreement that a genre of 'wisdom' exists even if wisdom forms exist (Gunkel & Mowinckel fall into this camp). Return to Text

[3]  R. E. Murphy identifies wisdom literature through recognition of stylistic forms (e.g. the use of the terms 'blessed, 'better'; 'my son'; numeric sayings {e.g. "three, yes even four"}); acrostic forms (Ps.119); simple comparisons and instruction format. Also, the content may identify a wisdom psalm (e.g. contrasts between evil and good; discussion of the two paths; discussion of retribution; practical ideas concerning personal conduct; study of the Torah or the significance of 'the fear of the Lord'. For these and other thoughts about wisdom literature see, Thomas, M. E. JETS 29/1 (March 1986) pp.15-24. Return to Text

[4]  Psalm 139 Return to Text

[5]  Psalm 19 Return to Text

[6]  Psalms 1, 19, 119 Return to Text

[7]  Psalm 73 Return to Text

[8]  Psalm 1 has elements of general wisdom psalms and also psalms of the Law; Psalms 12, 32, 36, 52, 53, have elements of lament as well as wisdom; Psalms 15, 19, 50, 78, 111, 139 have elements of praise and wisdom; Psalms 34, 91, 92 have elements of thanksgiving and wisdom; Psalm 139 seems to have elements of praise, wisdom & lament (i.e. imprecation & repentance). Return to Text

[9]  This is the only wisdom psalm associated with a particular event, David feigning insanity before Ambimelech. Return to Text

[10]  As you read them pay attention to the poetic devices used. Return to Text