Latest / Reformed Thinking / Entering the Book of Praise: An Opening to the Psalms | Matthew Henry

Transcript

Entering the Book of Praise: An Opening to the Psalms | Matthew Henry · Reformed Thinking

0:00
Welcome to this deep dive brought to you by Reformed
0:02
Thinking. Our material today comes from a
0:05
source that is, well, it's a theological monument in itself.
0:08
Matthew Henry's commentary on the whole Bible We're going to
0:12
be zeroing in specifically on his introductory remarks to the
0:15
Book of Psalms. For generations of believers,
0:18
this introduction has acted as a kind of spiritual map, preparing
0:22
the heart before the mind even begins to process the poetry.
0:26
Our mission in this discussion is pretty straightforward.
0:29
We want to gain some quick but also comprehensive knowledge
0:32
about what makes the Book of Psalms the spiritual lodestar it
0:35
is. And we're going to do that using
0:37
Henry's historical and devotional lens.
0:38
Right, we're sort of treating this classic set of observations
0:41
as a definitive. Shortcut.
0:43
A shortcut. Yeah, A way to immediately grasp
0:45
the unique quality and the astonishing reach of this
0:48
biblical book. And Henry sets the stage with a
0:50
startling proposition about the Psalms.
0:52
He doesn't call it a collection of hymns or prayers.
0:55
He calls this book the Abstract or Summary of Both Testaments.
0:59
Which is an incredible claim. It is the old and the new.
1:04
Now you have to think about that for a moment.
1:05
A single collection of poetry encapsulating the entire scope
1:09
of God's revelation, from creation all the way to
1:13
redemption. It seems almost 2 grand a
1:16
description. He also explains the unique
1:18
function of this book by noting where it leads the reader.
1:21
He says the Psalms move us out of what he calls worldly
1:24
conversation, away from the noise of politics, the abstract
1:28
disputes of philosophy, all the arguments of the world's
1:31
disputers. And instead the Psalms guide us
1:34
directly into the sanctuary. Drawing us into communion with
1:38
God. Yes, into a place of direct
1:40
communion with God, where the soul finds solace and repose in
1:43
Him alone. For Henry, this is its primary
1:46
and defining characteristic. That perspective immediately
1:49
elevates the Psalms, doesn't it? They're not just historical or
1:51
doctrinal documents. Not at all.
1:53
For someone seeking quick but thorough knowledge, Henry
1:56
provides an immediate and crystal clear framework.
1:59
It's not just poetry, and it's certainly not history in the
2:01
same sense of the Books of Kings or chronicles.
2:04
It is a precise guide for devotion and for maintaining a
2:07
conversation with the Almighty, no matter what condition you
2:10
find yourself in, be it, you know, triumphant kingship or
2:13
agonizing exile. That's a great way to put.
2:15
It and Henry even goes so far as to call it the choices part of
2:18
the Old Testament. He doesn't say that lightly.
2:21
You means that what the Psalms offer, this distilled essence of
2:25
relationship and devotion, is superior in its practical
2:29
spiritual application to almost any other portion of the ancient
2:32
revelation. So with that in mind, let's
2:35
organize our conversation today around the architecture of
2:38
Henry's argument. OK, We'll start with the
2:40
specific details of its titles, its structure, and it's it's
2:44
varied authorship across Israel's history.
2:46
Then we will tackle its unique theological function, especially
2:50
that distinction between improving divine truth versus
2:53
proving it. And then, finally, we can spend
2:55
some time on its practical use as a directory for both private
2:59
prayer and public life, especially when illuminated by
3:02
the light of the Gospel. Let's begin with the basics,
3:04
then, starting with its identity.
3:05
What is this collection called and what is its ultimate origin?
3:09
Well, the common English title is simply the Psalms.
3:12
It comes from the Greek word samoi, which refers to songs
3:16
sung to stringed instruments. And it is explicitly called the
3:20
Book of Psalms in the New Testament, which really
3:22
solidifies its status. The source reminds us that Saint
3:26
Peter uses this exact title in the Book of Acts, confirming its
3:30
accepted designation even among the apostles in the early
3:33
Church. Right, but the Hebrew title is
3:35
maybe more instructive about its core nature.
3:38
The Hebrew name for the collection is Tehillim.
3:41
Tehillim. Which strictly signifies psalms
3:43
of praise. And this is where you find a
3:45
little bit of an initial tension, isn't it?
3:47
Yeah, because they aren't all praise songs.
3:49
Not at all. Yeah, if you look at the
3:51
collection, yes, it contains rapturous praise, but it also
3:54
contains deep, agonizing lamentations, pores of
3:57
confession, and even curses against enemies.
4:00
So how does Henry deal with that?
4:02
He addresses it directly. He says that while Tehillim
4:05
highlights the ultimate purpose which is glorifying God, the
4:09
broader term psalms is necessary to cover all the content.
4:12
OK. So it's a wider category, yes.
4:15
It includes all metrical compositions fitted to be sung.
4:19
So whether the composition is historical or it's teaching
4:22
doctrine or it's supplicatory, you know, asking for things, or
4:25
strictly laudatory, it belongs here.
4:27
That's a crucial distinction. It means the purpose of these
4:31
divine songs is much wider than just expressing joy or
4:34
Thanksgiving. They're intended to assist
4:36
memory, yes, but also to excite all affections.
4:40
All of them. It provides a way to structure
4:43
sorrow and articulate confession just as much as it structures
4:46
happiness. It sanctifies the entire
4:49
emotional spectrum. That's right.
4:50
And this brings us to the, you know, the ultimate source.
4:54
Well, we will recognize the human penman shortly.
4:56
Henry emphasizes that the book's authority does not rest on human
5:00
genius. No, it is derived originally
5:02
from the Blessed Spirit. He calls them spiritual songs,
5:05
words which the Holy Ghost taught.
5:07
So when we engage with the Psalms, we are using divinely
5:10
prepared language to speak back to God.
5:12
That's it. Our words are not our own
5:14
invention. They are inspired.
5:16
Let's turn to the human instruments now.
5:18
Despite the variety of voices and historical contexts, one
5:22
individual stands out very clearly as the principal.
5:25
Penman David, the son of Jesse. Yes.
5:28
David is the dominant figure. He's famously called the sweet
5:31
Psalmist of Israel in Second Samuel.
5:34
The source details that the far greater part of these 150
5:37
compositions were certainly pinned by him.
5:39
And his life was in many ways an orchestrated preparation for
5:42
this task. It really was.
5:44
He was naturally drawn to poetry and music, you know, starting as
5:48
a shepherd boy, comforting Saul with his harp.
5:50
But his qualification wasn't just natural ability, right?
5:53
Henry points out. David was uniquely raised up,
5:56
qualified and animated specifically for the spiritual
5:59
task of establishing the ordinance of singing Psalms in
6:02
the Church of God. So his contribution wasn't just
6:04
writing songs. No, it was to formalize a new
6:07
permanent mode of worship centered on spiritual devotion
6:10
and praise, an ordinance that would ultimately succeed the
6:13
ceremonial rites of Moses and Aaron.
6:15
That is a weighty theological task.
6:18
And his contribution is actually larger than the titles
6:21
themselves suggest, isn't it? A lot of Psalms lack his name in
6:24
their inscription, but are still expressly ascribed to him
6:27
elsewhere in Scripture. Absolutely.
6:29
This shows how the early church understood the collection.
6:32
For example, Psalm 2, which speaks prophetically of the
6:35
Messiah's kingship, is referenced and attributed to
6:38
David in Acts, and similarly Psalms 96 and 105 Psalms of
6:43
historical summary and grand praise are attributed to him in
6:47
First Chronicles. So his voice really does shape
6:50
the entire work, even the anonymous pieces.
6:53
Yet the collection spans the history of the Covenant people.
6:56
David is the central axis, but the collection stretches
6:59
backward to the very beginning of the national life.
7:02
It does. It starts with Moses, who penned
7:04
1 singular Psalm, the Prayer of Moses, Psalm 90, Psalm 90, and
7:07
that places the origin of the material centuries before David.
7:11
It's rooted in the foundational experience of the wilderness
7:14
wanderings and the mortality of man facing God's eternity.
7:17
And then we also find contributions from others.
7:20
Yes, notably the family of Asaf. Asaf was a prominent Levitical
7:25
choirmaster, and he's spoken of as a seer or prophet.
7:29
A seer. We infer that from Second
7:31
Chronicles, where the people are described as praising the Lord
7:34
using the words of both David and Asaph the Seer.
7:37
This suggests their compositions were held in similarly high
7:40
regard as prophetic utterance, not just musical talent.
7:44
And then we travel forward in time, past the monarchy, into
7:48
one of the darkest periods of Israel's history.
7:50
Precisely. The collection concludes with
7:53
material written much later, which confirms its ongoing
7:56
relevance throughout Israel's trials.
7:58
Think about Psalm 137. By the rivers of Babylon.
8:01
There we sat down. Yeah, we wept.
8:03
This song is clearly a product of the sorrowful period of the
8:06
captivity in Babylon. So you have a scope that travels
8:09
from the establishment of the Law with Moses, through the
8:12
height of the monarchy with David, and into the devastation
8:15
of exile. It confirms that the Psalms
8:16
provide language for every possible condition, every
8:19
triumph or every trauma in God's relationship with humanity.
8:22
That's it exactly. That historical breath
8:25
culminated in a fixed #150 psalms, but simply counting them
8:30
doesn't really reveal the sophistication of the
8:33
arrangement. Historically, the organization
8:35
has always been vital for devotional use.
8:38
It has. Let's start with what the source
8:39
calls the ancient division. This is the structure you'd find
8:42
in the standard Hebrew texts, and it is highly significant.
8:45
The entire collection is organized into five books.
8:48
And this is a powerful structural choice.
8:51
The organization into five books strongly suggests a deliberate
8:54
editorial organization, likely after the exile, designed to
8:58
mimic the five books of Moses, the Pentateuch.
9:01
So it's a parallel. It's a parallel if the law, the
9:05
Torah, provides the instruction, then the Psalms, the Dehillim,
9:09
provide the proper devotional response to that instruction.
9:11
It's the prayer book for the law keeping people, in a sense.
9:14
Which makes perfect sense when you put it that way, doesn't.
9:16
It it does, and what seals this design is the liturgical marker
9:19
at the close of each book. Each of the first four books
9:22
concludes with a clear expression of worship, a
9:25
doxology. Amen.
9:27
Amen or Hallelujah. So it provides a formal
9:29
Worshipful punctuation mark, signaling the end of one major
9:33
section of reflection in the start of the next.
9:35
Yes, let's list those specific markers for clarity.
9:39
This helps you, the listener, grasp the systematic nature of
9:43
the arrangement. Good idea.
9:44
Book 1 ends with Psalm 41 finishing with Amen and Amen.
9:49
Book 2 concludes with Psalm 72 with a similar closing
9:52
declaration. Book 3 ends with Psalm 89,
9:57
followed by the liturgical response.
9:58
And book 4 concludes with Psalm one O 6 right?
10:01
And then the entire collection. Book 5 culminates with Psalm
10:05
150, which is itself a lengthy and comprehensive Hallelujah,
10:09
closing the entire composition. It's a remarkable piece of
10:12
editing that prioritize spiritual edification over, say,
10:18
a simple chronological listing. But the fivefold structure
10:21
wasn't the only way believers organize this material for
10:23
practical use. The source mentions other
10:26
historical divisions designed for devotional efficiency.
10:28
That's right, organization was key for making sure this
10:31
material was consistently internalized.
10:33
So what were those other methods of grouping the Psalms?
10:35
Well, the simpler method was dividing them into three 50s.
10:38
This is a straightforward numerical grouping, often used
10:42
in large monastic communities or by those who recited the entire
10:45
collection frequently. It ensures A predictable
10:48
structure. OK, that makes sense.
10:50
But maybe more interesting for personal use was the division
10:53
into 60 parts. The intent here was extremely
10:56
practical to provide a systematic regimen for the busy
11:00
Christian. 60 parts. So how did that work?
11:03
By dividing the 150 psalms into 60 segments, believers could
11:07
read 2 parts every day of the month, one in the morning and
11:10
one in the evening. And this guarantee they cover
11:12
the entire devotional resource monthly.
11:15
That kind of focus on daily efficient intake really speaks
11:18
volumes about the centrality of the Psalms to the spiritual
11:21
life. Centuries ago it was a tool for
11:24
spiritual discipline. It was.
11:26
Now we arrive at the curious detail that you, the learner,
11:29
need to be aware of the numbering variation.
11:32
If you're reading older commentaries, particularly those
11:34
from traditions outside the standard Protestant lines, the
11:38
numbers may not align with what you find in your modern Bible.
11:41
This is a minor historical speed bump, but it's a significant one
11:44
for readers of historical theology.
11:47
The discrepancy stems from the Vulgar Latin version, the
11:50
standard Bible of the Catholic W for centuries.
11:53
Henry specifically notes it was the common text for Popish
11:56
authors, so. What do they get differently?
11:59
In the Vulgar Latin, they join Psalm 9 and Psalm 10 together.
12:03
As one Psalm. Yes, they treat them as one
12:06
continuous prayer or composition.
12:08
If you do that, you immediately lose 1 number, and every
12:11
subsequent Psalm number is 1 short compared to the standard
12:15
Masoretic or Hebrew numbering system used in most English
12:19
Bibles today. So for the vast middle portion
12:21
of the book, if you see a Psalm number that is 1 less than you
12:24
expect, it's likely due to this historical variation and that's
12:28
it. So if they join 9 and 10, they
12:30
would only have 149 psalms. How did they preserve the
12:33
traditional total count of 150? Right.
12:36
They had to compensate to maintain that sacred number.
12:38
To ensure the total count remained at 150, the Vulgar
12:41
Latin version divide Psalm 147 into two separate Psalms near
12:45
the end of the collection. So they essentially manufacture
12:48
a new number by splitting a single text.
12:50
They do, and this serves as a vital historical footnote when
12:55
you're reading Henry or Calvin or any author referencing the
12:58
Psalms. If the numbering is consistently
13:00
off by one in the middle, or if they mentioned 2 separate Psalms
13:03
147, you know exactly which version they were working from.
13:07
It's a small detail, but necessary for accurate scholarly
13:10
comparison. Moving from structure to
13:13
purpose, Henry offers one of the most powerful theological
13:16
insights in the entire introduction, contrasting the
13:19
Psalms with the Book of Job. This contrast immediately
13:23
clarifies the utility of the Psalms for our spiritual lives.
13:26
This is such a great point he makes.
13:28
It is the book of Job, we are told, helps to prove the first
13:31
principles of divine perfections and provenance.
13:34
Job is essentially A detailed, dramatic argument, a forensic
13:38
debate about the justice of God in the face of suffering.
13:41
It forces the reader to intellectually assert and
13:43
confirm the great truths about God's absolute sovereignty and
13:47
goodness. It establishes the fact of these
13:49
truths. And this is where the Psalms
13:51
pivot dramatically. They don't engage in proving the
13:54
principles of God's perfections, they assume them.
13:57
The book of Psalms helps believers improve these same
14:00
principles. The shift here is from
14:02
intellectual certainty to internal, practical and
14:06
heartfelt action. This distinction is crucial for
14:09
understanding Christian experience, isn't it?
14:12
We might intellectually assent to the truth that God is good or
14:15
God is sovereign. That's the proving phase.
14:18
But how do we make that truth operative in our emotional life?
14:21
When tragedy strikes, that is the improvement phase, and the
14:25
Psalms are the mechanism for that transition.
14:27
So let's unpack what that improvement looks like in
14:29
practice. Henry describes the mechanism
14:31
through devotion. And it is entirely accomplished
14:34
through active, devoted response, prayers and praises,
14:37
professions of desire towards God, dependence on God.
14:41
It culminates in an entire devotedness and resignation to
14:44
Him. That resignation is the goal of
14:46
the improvement process. So, for instance, if I'm facing
14:49
financial ruin, I have proved God's goodness intellectually by
14:52
reading Job and understanding that even when things seem
14:54
chaotic, God governs all. Right, you've established the
14:57
doctrine. But improving that truth means
14:58
taking a Psalm, say Psalm 46. God is our refuge and strength
15:03
and applying it directly to the fear in my heart.
15:06
It means using the Psalms language to articulate my
15:09
dependence, to surrender my anxiety, and to resign myself to
15:12
God's will. And that process turns abstract
15:15
doctrine into personal submission.
15:17
So the scope of the Psalms is entirely practical.
15:20
It is manifestly intended to assist the exercises of natural
15:23
religion. That impulse we have to
15:25
recognize and relate to our Creator by kindling devout
15:28
affections toward God in all His role.
15:30
Yes, and Henry details these roles.
15:33
God is Creator, as owner of all things, as the ultimate ruler,
15:36
and as the great Benefactor. The Psalms give us the
15:39
vocabulary for engaging with Him in this complex, multifaceted
15:42
relationship. This shows us a profound truth
15:45
about the divine human relationship that the Psalms
15:47
make accessible, that God, despite being infinitely high
15:50
above man, can still be genuinely conversed with by
15:53
sinful individuals. It enables communion in all
15:56
conditions of human life, in the palace, in The Cave or in
15:59
Babylon. It offers a language for
16:01
accessing the sanctuary. And what about the effect on the
16:04
soul itself? Henry is clear that this book is
16:07
a tool for spiritual vitality. It is.
16:09
It has a singular use precisely because it doesn't just inform
16:13
the intellect. It conveys divine life and a
16:16
holy warmth into the affections of believers.
16:19
It's a tool for transforming cold ascent into burning
16:22
devotion. It helps the believer move away
16:24
from simply asserting theological truth towards
16:27
experiencing that truth personally, moving beyond Job's
16:30
intellectual arguments and into David's practical adoration.
16:34
That's it. That concept of practical
16:36
application leads us directly to our next section.
16:38
The Psalms are called a Directory for Devotion, a
16:41
spiritual guide that provides the essential framework and
16:43
language for approaching God. So how does this directory
16:46
assist the individual believer in the often frustrating process
16:50
of prayer? Well, it addresses head on what
16:52
the sources call our praying infirmities.
16:54
Our weaknesses in prayer. Exactly.
16:56
We are imperfect and limited, and believers often know not
17:00
what to pray for as we ought. The Spirit who inspired the
17:03
words helps our weakness by providing those very words.
17:07
We are directed to take with us words, specifically the words
17:10
the Holy Ghost teaches in the Psalms.
17:12
This ensures our speech is sound, appropriate and aligned
17:15
with God's revealed will. It acts as the perfect spiritual
17:18
wardrobe for the heart. Whatever internal state the
17:21
believer is in, whether it's an errand of confession over sin, a
17:25
petition for aid, or heartfelt Thanksgiving, the Psalms provide
17:28
apartment words wherewith to Chloe it.
17:30
It gives structure to the often inarticulate yearning of the
17:33
human heart, transforming raw emotion into acceptable prayer.
17:37
Absolutely. I mean, think about the breadth
17:39
of human experience covered. If the devout affection working
17:42
within us is holy desire, we have Psalm 42.
17:44
If it is deep sorrow, we have the penitential Psalms.
17:47
If it is assured, hope we have Psalm 23 or 27.
17:50
The Psalm structure the heart's movements, ensuring our prayers
17:53
are grounded in Scripture, not just in spontaneous and
17:55
potentially misguided human impulse.
17:57
Right and David's own experiences become crucial here,
18:01
acting as models for our own lives.
18:03
Indeed, the psalmist experiences offer great use for direction,
18:07
caution, and encouragement. David was certainly flawed, yet
18:11
he was a man after God's own heart.
18:13
And by detailing what passed between God and his soul, his
18:17
great sins, his intense repentance, his persecutions,
18:21
and his miraculous deliverances, he sets expectations for all
18:24
believers. His life shows us what we may
18:27
expect from God in terms of faithful Providence and aid,
18:29
even in the darkest valleys. And simultaneously, it shows us
18:33
what God requires, accepts, and expects from those who profess
18:36
faith. This is instruction grounded in
18:39
a messy, complex, but ultimately faithful lived experience.
18:43
Given this enormous practical utility, Henry doesn't just
18:46
leave it at read the Psalms. He suggests specific, actionable
18:49
methods for making this book integral to personal devotion.
18:52
Yes, it must become a part of the spiritual architecture of
18:54
daily life. So what are those methods?
18:56
He outlines 2 and. Both require active engagement,
18:59
not passive reading. The first method is methodizing
19:03
expressions. This involves collecting the
19:05
most vivid and lively expressions of devotion,
19:07
phrases, sentences, or verses and organizing them into various
19:11
heads of prayer. It's like creating a
19:13
personalized scripture based devotional manual.
19:16
That's a great way to think of it.
19:18
You might have a section titled Confession of Sin drawing verses
19:21
from Psalm 51 and 32A section on Praise for Creation using Psalm
19:25
One O 4. This is systematizes the
19:28
language of devotion, making those appropriate words ready
19:31
for use whenever the specific need arises.
19:33
And the second method seems to demand a deeper, more focused
19:37
concentration. It does.
19:39
The second is praying over a choice song.
19:42
This is a slow, meditative process.
19:44
You take one Psalm, perhaps a familiar one.
19:46
Practice one that speaks directly to your present
19:48
condition, and you enlarge upon each verse in your own thoughts.
19:51
So as you meditate on a phrase, you OfferUp those spontaneous
19:54
reflections and prayers to God, guided by the structure and
19:58
content of the text. Yes, it's a form of deep
20:01
spiritual exercise. It's not just reciting.
20:05
It's letting the inspired text shape your thoughts and emotions
20:09
verse by verse, allowing the divine poetry to dictate the
20:12
internal conversation. Henry's emphasis on the quality
20:15
of devotion that results from these methods is quite strict.
20:19
He's clearly concerned that religious practices can become
20:22
hollow routines. Absolutely.
20:24
He warns that religious offices, whether corporate or private,
20:27
can degenerate into heartless, dispirited recitations.
20:31
And he prefers the method of mental devotion, where one
20:33
actively forms their spirit by the affection of the Psalm.
20:37
This is the critical component, the active internal engagement
20:41
where the mind and the heart truly connect with the words.
20:44
That's what ensures acceptance with God.
20:46
It's not about the sheer number of verses recited.
20:49
It's about the integrity of the spiritual connection.
20:51
So the true heart of this practice is active spiritual
20:53
submission and feeling, not mechanical repetition.
20:56
That's right. And the Psalms Directory extends
20:58
beyond prayer time itself, influencing how we live out our
21:01
lives publicly. Correct.
21:03
The book is also a directory to the actions of our lives.
21:07
It teaches believers how to order our conversation a right.
21:11
A direct linkage between devotion and ethics.
21:14
It is the themes of wisdom, justice, integrity, and fidelity
21:18
run throughout the Psalms, instructing us on practical
21:21
morality so that by combining spiritual vitality and moral
21:24
uprightness, we may ultimately see the salvation of God.
21:28
Piety and ethics are intrinsically linked here.
21:31
Now let's turn our attention to the public sphere and the
21:33
lasting theological significance of the Psalms for Christians
21:36
living under the New Covenant. We have to return to David's
21:39
unique calling. OK, David was raised up not just
21:42
to write songs, but to formalize the ordinance of singing Psalms
21:45
in the church. And this ordinance of joy and
21:48
praise remains. It will continue perpetually.
21:50
And this is contrasted sharply with the ordinances of Moses and
21:53
Aaron, the sacrificial system which by Henry's time had been
21:57
superseded by Christ's singular sacrifice.
22:00
This point is absolutely central to Reformed theology and Henry's
22:03
perspective. It is.
22:05
David's ordinance persists because it embodies the
22:08
spiritual substance of worship, adoration, confession, and
22:11
dependence, which is eternal. Moses and Aaron's ordinances
22:15
were shadows pointing toward Christ.
22:18
Once Christ came, the system of burnt offerings and sacrifice
22:21
ceased. This is reflected in the
22:24
typological relationship between David and Christ, isn't it?
22:27
Yes. David was a type of Christ who
22:29
descended from David, not Moses, precisely because Christ came to
22:33
establish and perpetuate joy and praise by taking away sacrifice.
22:38
So Christ confirms David's spiritual ordinance of devotion
22:42
while bringing the ceremonial law to its intended end.
22:45
That's the idea. So when believers sing the songs
22:47
today, Henry sees them connecting to this long,
22:50
continuous chain of spiritual worship.
22:52
When the Psalms are sung, they are metrical compositions used
22:54
to teach and admonish ourselves and one another.
22:57
And Henry describes the immense comfort in realizing that when
23:00
believers sing David's psalms, they're offering the very same
23:03
praises that were offered in the days of David and the godly
23:06
kings of Judah. You're joining a unified chorus
23:09
across history. You are These divine poems are
23:12
structured so perfectly addressing eternal spiritual
23:16
realities that they can never be exhausted or worn threadbare.
23:20
They are eternally relevant because they speak the language
23:23
of human piety in response to divine perfection.
23:27
And the ministerial use is self-evident.
23:29
Ministers of Christ are meant to teach and interpret the Psalms
23:32
as they contain rules concerning good and evil.
23:35
We're also reminded that the Lord Jesus himself expounded the
23:38
Psalms to his disciples after his resurrection.
23:41
Yes, the source refers to these as the Gospel Psalms that Christ
23:44
opened up. And this brings us directly to
23:46
the Christocentric view. Christ is the crown and center
23:49
of revealed religion. Henry argues that the Psalms
23:52
aren't just about David. They're about David's greater
23:55
son. That's right, Christ is clearly
23:57
spoken of in the Psalms. Through type and prophecy.
24:00
The Psalms detail Christ's sufferings and the glory that
24:03
should follow alongside the Kingdom he should set up in the
24:05
world. And we see this vividly in
24:08
prophetic psalms like Psalm 22 detailing the anguish of
24:12
desertion on the cross, or Psalm 110 Speaking of the Messiah as a
24:16
priest forever after the order of Melchizedek sitting at the
24:20
right hand of God. So the Psalms function as the
24:22
bridge between the Old and New Testaments because they contain
24:25
the prophetic blueprint for redemption.
24:27
Precisely, David's songs summarize both God's law and
24:31
God's Christ. Now, concerning the law, which
24:34
is foundational to Henry's Reformed context, how does this
24:37
book treat the covenant stipulations?
24:39
Well, the songs advance the excellencies of revealed
24:42
religion in a highly appealing manner, and they continually
24:45
magnify and honor the Word and law of God.
24:48
They focus particularly on those parts of God's rule that are
24:51
moral and a perpetual obligation.
24:53
They establish a high value on God's statutes and judgments
24:56
that apply to all generations. Yes.
24:58
Conversely, the ceremonial law, which was still functioning when
25:01
David wrote, is treated differently.
25:03
How so? Henry notes the careful
25:05
minimization of the ceremonial law.
25:07
While sacrifice was mandatory, the Psalms consistently
25:10
represent them as things which God did not desire
25:13
comparatively. Meaning God preferred the
25:15
spiritual sacrifice of a contrite heart and devotion like
25:19
in Psalm 51. Exactly.
25:21
The sacrificial rites were things intended in time to
25:24
vanish away, which they did with the coming of Christ.
25:28
This focus confirms the enduring nature of moral duty and
25:32
spiritual devotion over temporary ceremony.
25:35
And this analysis confirms that the Psalms are of more use to
25:38
Christians than they were even to those before the coming of
25:41
Christ. Why is that specific claim so
25:44
important? It is because the Gospel of
25:46
Christ makes David's songs more intelligible by letting us
25:49
within the veil. Before Christ.
25:52
The Psalms were often sung in hope, looking forward to
25:55
fulfillment that could not yet fully comprehend.
25:57
For the Christian, the meaning is clarified by the New
26:00
Testament. For instance, when David cries
26:02
out about his enemies, the Christian sees not only David's
26:04
play, but the greater suffering of Christ and the ultimate
26:07
triumph of his Kingdom. That's right, the gospel acts as
26:10
the lens, clarifying the prophetic and spiritual
26:13
dimensions. And when David's prayers and
26:15
praises are read alongside the prayers of Saint Paul and his
26:17
epistles and the new songs in the Revelation, they work
26:20
together. They do.
26:21
They contribute to making the scripture perfected through the
26:24
light of Christ, make the man of God perfect.
26:27
The Psalms provide the essential ancient language for relating to
26:30
the covenant God, now fully clarified by New Testament
26:33
revelation, ensuring the Christians maturity is founded
26:36
on both the law and the Gospel. We have completed our deep dive
26:40
into Matthew Henry's introduction to the Book of
26:42
Psalms. We've seen how this book,
26:45
starting from divine inspiration and varied human authorship,
26:49
functions not just as poetry, but as a comprehensive directory
26:52
for prayer, personal devotion, and life direction.
26:56
It really stands justified in Henry's description as the
26:58
abstract or summary of all Scripture containing God's moral
27:02
law and Christ's gospel. And the knowledge we gain from
27:05
this deep dive is practical. The Psalms are an inexhaustible
27:08
resource. Their value only increases for
27:11
you as a Christian illuminated by the Gospel, which lets see
27:14
within the veil of prophecy and fulfillment, transforming them
27:17
into richer resources for devotion today than they were
27:20
even for King David himself. And we noted the theological
27:23
weight of Henry's argument. The permanence of David's
27:26
ordinance of praise persisting while the system of sacrifice
27:30
ceased confirms that true devotion and spiritual communion
27:34
were the spiritual objective all along.
27:36
The Psalms show us the heart of the relationship perfected in
27:40
the covenant established by Christ.
27:41
And we've spent time distinguishing between the Book
27:43
of Job, which helps prove divine principles, and the Book of
27:46
Psalms, which helps improve them.
27:49
This transition from assertion to application is what Henry
27:52
drives toward. So we leave you with this final
27:55
provocative thought. Considering that distinction,
27:58
how might actively employing the method of praying over a choice
28:01
Psalm, enlarging upon his verses in your own reflections and
28:04
prayers, change the focus of your daily spiritual disciplines
28:08
from intellectual assertion, from merely knowing and
28:11
defending God's truth, to heartfelt resignation, to
28:14
submitting your will and emotions to God's truth, We
28:17
leave that choice with you.