The Psalms in the New Testament

By Rev. Steven D. Harduk BRE MDiv CH

The Psalms in the New Testament is a study of various Psalm quotations in the New Testament with addition material on the Psalms, their structure, history, theology, themes, and use in worship. The Psalms are more than exquisite and emotional expressions of our faith, they reveal the foundation and unity of our theology. They show that our New Testament beliefs are rooted in the Old Testament. Our Judeo-Christian faith is ancient, yet just as relevant today as it was thousands of years ago. The focus is upon seventeen specific Psalm quotes to show the wonderful theology in the Psalms, which fully merges into the New Testament, especially in the area of Christology.

In studying these portions of Scripture, we are connected with the saints of old. We share in their struggles, hurts, anger, and confusion, yet by faith see the working of God in our lives. These songs, whether they be laments or praises, reveal our human condition and that our greatest purpose is to glorify God. Like them, we meditate upon well-known verses to see the wonderful works of God. We are reminded to trust in the Lord; that ultimately the only thing that truly matters is to know God and obediently walk with Him. May this brief study in the most quoted Old Testament book encourage you to rejoice in the person and salvation of our Lord Jesus Christ!

• Language: English
• Publisher: Covenant Books, Inc.
• Release date: Jul 18, 2022
• ISBN: 9781638144793

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The Psalms in the New Testament

Rev. Steven D. Harduk, BRE, MDiv, CH

ISBN 978-1-63814-478-6 (Paperback)

ISBN 978-1-63814-479-3 (Digital)

Copyright © 2022 Rev. Steven D. Harduk, BRE, MDiv, CH

All rights reserved

First Edition

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Table of Contents

The Significance of the Psalms

Psalms in the New Testament Devotionals

Psalmic Themes

The Psalms as Poetry and Song

The Psalms in Worship

Psalm Sources

Psalms as Canonical

Selected New Testament passages from Psalms

A brief study on the Psalms, including their relevance, divisions, genres, distinctions, and use throughout history. There is an appendix including two charts which list the Psalms and then their New Testament reference, and the New Testament reference first with the Psalm reference following. Section 1 addresses the introduction and the Psalm devotional studies. These seventeen studies focus upon the Psalm quotation and its context while seeing its fulfillment in Christology. They derive from preaching and a love of the Scriptures. Section 2 dives a little deeper into the themes, genres, history, and canonicity of the Psalms providing a background for further Psalmic studies.

Section 1

I. Introduction

Figure 1: David Playing the Harp by Peter Paul Reubens.

Seeing the Old Testament in the New Testament is not a novel concept for most believers. We simply recognize that the New Testament is based upon the events and teachings of the Old Testament and forms a fulfillment and history of God’s plan. We recognize that the origins of our Christian faith derive from Judaism. Hence, we say that we have a Judeo-Christian faith or foundation. It is no surprise to us that we would find references and fulfillments of prophecies from the Old Testament in the New. Paul teaches us in 1 Corinthians 10:6–11¹ that the events, good and bad, in the Old Testament are for us both examples and warnings. The writers of the New Testament often referred to the Old, not only as examples, but to connect the followers of Jesus to the historicity of their Jewish roots. They reveal that prophecies were fulfilled. They showed that lessons learned way back then are still relevant to us. It’s interesting to read in Deuteronomy 32:7 that Moses said, Remember the days of old, consider the years of many generations: ask thy father, and he will shew thee; thy elders, and they will tell thee. Even millennia ago, Moses was teaching them to look back and learn. So for a variety of reasons, we need to know the Old Testament. It is in that light that there is a great fascination with seeing the Psalms in the New Testament. The connectivity of the Bible as a whole is only a part of why we need to study them. We find that there is much by way of Messianic prophecy. Beyond that, we find that there is much in the Old Testament that is applied in the New, which would otherwise elude us. Indeed, there is more to the Old Testament then we know or really can imagine. The Psalms also provide for us both an expression of our emotions and struggles and how to address them properly. It is to the Lord that we must look; He is the health of our countenance. One of the great lessons from the Psalter is that the joy of the Lord and our contentment is found in our daily walk with the Lord. As we shall see, the reality of a vibrant daily relationship is paramount. It is in pouring out our hearts to God and seeking His glory and learning to wait upon Him that we find peace, hope, and joy.

The Psalms also provide some of the most exquisite literature ever studied. Those who have studied the Psalms heap accolades upon this ancient yet relevant literature. Ancient Egypt, Assyria, and Babylon all had their poets and hymns but pale compared to the Holy Writ of the Psalter. These musical poems are sublime with a glowing enthusiasm for the righteousness of God and His people Israel. We find vivid expression of human emotion, both joyous and sad, ultimately linked to trust in the Holy One of Israel. The tones of these poems, from praise to sorrow, are grand and show the dignity of holiness and Jehovah. Even in humiliation and repentance the Psalmist teaches us to bring glory to God. From their reflective hue to their didactic dimension to their prophetic declarations the psalms cause us to seriously meditate upon our own condition and do so in light of our accountability and the presence Yahweh (and His sovereign plan). Man’s greatest purpose is to proclaim and magnify God. The Psalmist will do so through creation, God’s works, and even through the vulgar struggles of life. The beauty of the Psalter in all of this presents to us the grace and mercy of our Creator to meet us in our need and deliver us from spiritual death. It is no wonder, then, that we are to worship the LORD in the beauty of holiness. Truly, there is no greater beauty than that of the Almighty.

Consider the disciples’ reaction in Luke 24 to their time with Jesus. Recall those disciples on the road to Emmaus after the resurrection. They met Jesus, not knowing who he was, and discussed the recent events of his crucifixion and death. This stranger walked and talked with them showing them that all those events had to occur as prophesied in the Hebrew Scriptures. After they realized who this stranger was, he vanished. Then they said, "Did not our heart burn within us." I can imagine that they were on the edge of their seats listening and soaking in all that he said, wanting more, fascinated with truth they had never connected before. Imagine our wonder in Glory of seeing more and more in Scripture that we had never learned. Yet what joy is ours now to delve into the Scriptures and see the beauty of God’s Word. This study is a brief and very limited foray into one simple aspect of a far greater study, to see some of the Psalms used in the New Testament. It is my prayer that this will in some small fashion be a catalyst to a deeper and greater study of God’s Word.

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¹ Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. (1 Cor. 10:6–11)

II. The Significance of the Psalms

A. Ancient but Relevant

Eternal Relevance

Far from being dusty old manuscripts relegated to a museum shelf, the Psalms are very relevant to us today. Perhaps it would be more accurate to say that they are relational. Martin Luther’s Preface to the German Psalter of 1528 speaks volumes, In the Psalms one looks into the hearts of all the saints.² Since we were created for relationship with God and exist in relation with others, we find the Psalms reflecting our own relationship needs and hurts. Most significantly they teach us about the importance of the one relationship we need to address all of life, from dealing with wounds to a life of joy in trust. Because our issues and needs are the same today as those of 1,000 BC, and will be for a thousand years to come, the Psalms are most relevant.

The Psalms form one of the most beloved and well-known portions of Holy Writ. People who do not know the Bible, or may not even care about Christianity, are familiar with passages such as the Twenty-third Psalm. Those who may well reject the Scriptures will say Hallelujah (Praise to the Lord!) not even knowing what it means. Scores of people have memorized the First Psalm to benefit from its admonition and lesson toward spiritual blessing. For those raised in the Church passages from the Psalms leap forward.

Thy word is a lamp unto my feet…

Thy word have I hid in my heart, that I might not sin against thee.

Lord, thou hast been our dwelling place in all generations.

I will lift up mine eyes unto the hills. From whence cometh my help? My help cometh from the LORD…

God is our refuge and strength, a very present help in trouble.

Delight thyself in the LORD, and he shall give thee the desires of thine heart.

The LORD is my shepherd; I shall not want.

The heavens declare the glory of God, and the firmament showeth forth his handiwork.

O LORD, our Lord, how excellent is thy name in all the earth!

The Psalms also remind us of the importance they carry throughout history. That involves both our Judeo-Christian faith connecting believers today with those of yesteryear or yestermillenia, and the history of the church. There is truly something comforting in knowing that these Scriptures not only meant something special to my father and grandfather, but to saints such as David who lived three thousand years ago. The unchanging reality of truth comforts and guides us still. Christ quoted many Psalms throughout his ministry. It is no small thing that the Psalms were used to communicate Christ’s kingship and deity as well as refute those who opposed him. The significance of the Psalms is revealed in just one historic capacity by considering that the two books chiefly studied by Martin Luther, prior to the Reformation’s beginning at the nailing of the Ninety-five Thesis to the door at the Wittenberg church, were Romans and Psalms.³ As we shall see later, the Psalms are quoted by Paul throughout the epistle to the Romans. Riemer Faber commenting on the use of the Psalms by the Reformers as relevant for their day stated, "In practical terms, this means that the psalms address the entire life of the modern believer: the sorrow caused by sin, the plight and hardships of life in this broken world, the antithesis between faith and unbelief, forgiveness and so forth."⁴ So the Psalms were vital to ancient Israel, the Jewish community in the time of Christ, Paul, the great Reformers, and prayerfully to us.

Figure 2 Michelangelo’s Moses

Emotional Connection

The Psalms continue to resonate with us thousands of years later because they address the real issues of life. The Psalmist contemplates the brevity of life (Psalm 90), looks at the injustice of evil men who succeed while others suffer (Psalm 73), expresses our confusion about why bad things happen to God’s people (Psalm 88), struggles with the hurt of betrayal (Psalm 41), the wounds of false friends (Psalm 55), express our angst over why God seems silent to our pleas (Psalm 42), cries out for God to judge wicked and oppressive men (Psalm 109), or simply asks the Lord to deliver us from the distresses of life (Psalm 44). The Psalms are as real as it gets, and the issues with which we struggle are the same as those of our forebears. In the Psalms, we find that God is with us and that justice will be done. We are reminded, as Asaph concluded, that evil men, though seemingly oblivious to truth or justice or even consequences, will face judgement. Ultimately, they won’t get away with their wicked deeds. Don’t envy them because they face the anger of a holy God. In these reflections, we find comfort through hardships and purpose in trials.

We see not only that God is with His people but working in our lives. When we weep in our hurt or sorrow, through trials or persecution, we know that God hears our prayers and knows our suffering. The Psalmist reminds us that God keeps track even of our tears, keeping them in a bottle (Psalm 56:8). What beautiful poetic language expressing the reality that God fully knows our situation! He hears our prayers. His strong arm will move. The Psalmist then, as we do now, takes great comfort in a personal God who knows our struggle and is with us (Psalm 56:9). In the Psalms, we do not see a distant and unconcerned God but one who knows and cares about His people’s pain. God is not merely personable; he is intensely personal and involved. That doesn’t mean that they didn’t have questions as to why bad things happen to God’s people or why God doesn’t immediately intervene; they did!⁵ However, great comfort and hope is found in what God has already done with the assurance that He will move and is with us now! We still wrestle with those questions today. What about those believers suffering under militant Islam (ISIS) or persecuted in Communist lands? What about the young family deprived of a loved one because of a drunken driver who escapes injury? How about a young couple who prayed and waited for a child only to see that precious one snatched away in death by SIDS? The Psalms remind us that even in the sorrow of death God is not absent. "Precious in the sight of the LORD is the death of his saints."⁶ It is this aspect of comfort in our greatest vulnerability that makes the Psalms so endearing to us. God is present and He cares about us. The Psalmist recognizes the struggle of the aged and in multiple instances reminds us that God cares for the elderly even through death (Ps. 37:25, 116:15). David, Asaph, and Moses all saw the reality of suffering and death as reasons to flee to the LORD, not just because they sought God’s deliverance, but they sought His sweet presence. No other truly knows our hurt or is with us through all that life in this sin cursed world can throw at us. Just to be with God is a joy!

Throughout the Psalms, as with the rest of Scripture, we are reminded and encouraged to trust the LORD. Blessed is that man who fears the LORD and trusts in the LORD; "He shall not be afraid of evil tidings; his heart is fixed; trusting in the LORD" (112:7). "Trust in the LORD, and do good so shalt thou dwell in the land, and verily thou shalt be fed" (37:4). "But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works" (Psalm 73:28). In Psalm 118, we are admonished to put our trust in God and not man nor powerful men/princes. In Psalm 115:11, those who are godly are to, "trust in the LORD: he is their help and their shield." The Psalmist sometimes cries out to God only to conclude that he is not alone and must wait patiently, God is moving. We must reflect back upon what God has already done in his deliverance of Israel (106) or our own souls (Psalm 40). This forms a constant message in the Psalms through good times or trials, youth or age, clear answer, or confusion. The righteous can trust God but the wicked should fear.

Evaluating Life

Through Moses’ great Psalm (90) we are taught to reevaluate life according to what is eternal. The Psalmist sees the many blessings of God and reasons for our love for God. In reflecting upon our sojourn we see God’s care, provision, deliverance, and mercy (Psalm 116). Refocusing upon God rather than our difficulties is a grand lesson from the Psalms, and again, one relevant to us. How easily we get our eyes fixed upon the daily problems we face instead of the one who keeps us steady. Years ago, an illustration used in a message was about the advice of the old farmer to keep our eyes on God instead of directly in front of us. He instructed the novice to fix his gaze upon an unmovable object in the distance in order to plow straight rows. To do otherwise yielded crooked rows and a mess in the field. So too with our lives. When we keep our eyes on God it keeps the daily rows straight. The Psalmist knew that millennia ago.

We are reminded that our greatest activity is praise, and that praise transforms our worldview. Indeed, our highest purpose is to magnify the name of our God, we were made for that (Psalm 100). God’s people are to be a joyful lot. It is the joy of the Lord that shines through us to impact our world. It is more than our privilege to praise God. It is our health and blessing. Psalm 42 and 43 wonderfully reflect this truth as the Psalmist is down. He knows it and cries out to God, "why are thou cast down, o my soul? As the Psalmist contemplates God it is his transforming moment. It is this contemplation that results in the joy and confidence with which we end the Psalm. God, he says, is the health of my countenance. The word used here is face." In other words, to focus upon God and worship him brings about a visible change seen on our faces. Such is the blessing and wonder of worship! In the last five psalms especially, we are enjoined to worship and see the wonder and beauty of adoring God. All creation magnifies our LORD. Psalm 19 is one well-known for seeing the works of God’s hand in creation as praising Him.

To the chief Musician, A Psalm of David. The heavens declare the glory of God; and the firmament sheweth his handywork. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language, where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world. (Psalm 19:1–4)

B. A Full Theology

As a theologian, the study of God is of primary importance. All of the various studies of life are of value but without God in our lives we are empty, even the most noble pursuits ring hollow. Our real purpose is masked by temporary trivialities, distractions, victories, or indulgences. Then comes eternity! Without God, this life is sadly empty, as Solomon stated, vanity! Afterward comes the inevitability of eternal judgment. Theology is the instruction manual for life and the explanation for why things are the way they are. It also becomes the foundation for our behavior. Solomon keenly observed that behavior reveals belief and belief is the foundation for our behavior.

For as he thinketh in his heart, so is he. (Proverbs 23:7)

Even a child is known by his doings, whether his work be pure, and whether it be right. (Proverbs 20:11)

Any study of history will reveal that when Biblical beliefs are enjoined a culture thrives and when they are rejected all manner of ungodly behavior and crime seep in as sewage to degrade a culture. For decades Christian leaders have bemoaned the acceptance of sin and all the guilt and grief it brings. The sexual revolution normalized fornication. Then the homosexuals fought for acceptance and to be seen as normal. Abortion was legalized and untold millions snuffed out while others bear silently the guilt and grief. Drugs and human trafficking are accepted as alternate revenue streams. Violence is still seen as evil but is rarely punished capitally and so the recidivism rate skyrockets. Even evangelical Christians in America are confused about their theology. Popular televangelist pastors preach matter contrary to Scripture focusing not on theology but experiential wisdom. The State of Theology, a research project conducted by Ligonier Ministries and Lifeway Research, found that while 90% polled said they held to orthodox views on God and marriage, other views reveal concern. The study focused upon six key areas: God, goodness and sin, salvation and religious texts, heaven and hell, church, and authority.⁷ Of those interviewed 97% said they believed in the Trinity yet saw the Holy Spirit as a force not a person. Only 40% believe hell is a place of eternal judgment while 60% believe all will go to heaven (the grave error of Universalism). To worship at home with just one’s family is considered a valid replacement for gathering with other believers at church is a view held by 59%. Thirty percent saw that the Bible is to be interpreted as each person sees fit. It is into this confusing morass that we turn to the Psalms to learn theology and its depth. They teach us to sing good theology, think properly, and understand that God is real and concerned with our lives and all our struggles. They express emotion without rejecting truth and raise questions without doubting God.

Theology Proper (The Doctrine of God). The Psalms go beyond simply bringing comfort and showing relatability to the sorrows of life. For those who would turn to the Psalms only when they are hurting and need comfort there is a sad gap in their grasp of the depth of these musical poems. In them, we find great theology. They teach us of God. We see that God exists. He is our Creator (Ps. 100). He is our King and Sovereign (Ps. 145). God knows everything! His omniscient eye sees all and we cannot escape Him (Ps. 139). We learn of God’s goodness through His provision and protection (Ps. 136). The various attributes of God are presented. We see God’s hand moving specifically in history (Ps. 2, 89, 136, 147, 116). Events people may not recognize in the moment are part of God’s plan. We see God’s instruction to guide and protect us in His Word (Ps. 119). God is holy and will judge evil (Ps. 76, 94). God directs the behavior of his judges upon earth (Ps. 82). We see God’s ultimate victory over evil and His rulership as King (Ps. 2, 145). The Psalms show us that God is working out His redemptive plan with a special focus on the place and work of the Messiah. This is why so many Psalms are quoted throughout the Gospels as they reveal the outworking of redemption spoken prophetically (Acts 2:29–30).

Anthropology. We also learn about anthropology, the study of man. The theology of the Psalms is both amazingly simple, yet profoundly deep. An example is found in Psalm 49:4, which provides interesting observation and insight; I will incline mine ear to a parable: I will open my dark saying upon the harp. The Hebrew word translated as dark here is translated as dark speeches in Numbers 12:8, riddle in Judges 14:19, and proverb in Habakkuk 2:6. It carries the idea of something hidden or difficult to grasp, intricate yet obscure. The author clearly seeks to instruct (v. 3) through song regarding poignant spiritual truth mostly missed. This truth applies to all people, whether young or old, rich or poor, socially accepted or rejected. The obvious truth is that we all die (vv. 9, 10, 12, 14, 17, 19). Less obvious is that all our wealth means utterly nothing in the end. Even if our name is promoted through property or possessions (v. 11), we can carry nothing with us in the grave. So powerful is the lure of wealth that even successive generations fail to see the reality facing them (v. 13). Possessions cannot merit us before God nor redeem our soul (vv. 6–7). Nothing we have can undo our sin or guilt before a holy God. The point that is dark is that while we have breath the great focus of our life should be to trust in God and walk with Him. Redemption is from God alone and nothing else so sought after or fought for will aid us in the day of accountability that ultimately awaits all. The Psalm ends with the point that great power, intellect, or wealth without spiritual understanding leaves men like beasts, grasping endlessly to temporarily satiate themselves while on the path to destruction. Man that is in honour, and understandeth not, is like the beasts that perish.

In the mountains of North Carolina near Asheville lies the estate of the Vanderbilts, named Biltmore. It is an exquisite example from the Gilded Age. To tour the facility speaks of the immense wealth of George Vanderbilt (grandson of Cornelius) and his heirs. Yet he lies in the grave today and his wealth means no more to him now than the poverty of multitudes of his day. The great theology we find in Psalm 49 regarding the imminence of death is that we must seek God and trust in Him alone for our redemption. Anthropology, soteriology, and Theology Proper are all wrapped together to illuminate this truth that our hedonistic world ignores.

Soteriology. The Psalms present that man is the direct creation of God (Ps. 100). Man is fallen from a perfect creation and corrupted. Paul quotes various Psalms in Romans 3 to illustrate the wickedness of man, not as an anomaly but as the core of our sinful character. Our world continues to promote the false concept that men are basically good and sometimes do evil, the reverse is true. All of us are corrupted by sin. Psalm 14 becomes a key passage in showing that men as sinners, all men! Psalm 5:9, 10:7, 36:1, and 140:3 continue the point of man’s wickedness. Man is totally corrupted or depraved. Every aspect of our being is tainted by sin. To look at these few quotations in such a brief section of Romans 3 reminds us that Paul and the first century Jews knew the Psalms very well. The depravity and corruption of man by sin is clear in the Psalms but so also is the reality that man was made in God’s image and still bears that image, though corrupted. Jesus quotes the Psalm 86:2 in John 10:34 when he says, Ye are gods. Christ used this not only to refute the Jews about to stone him, but to teach good theology, which escaped them. Cults arise when we get this proper theology skewed. We are God’s creation, made to bear His image but we have been corrupted by sin and can only be reconciled and restored by Christ. The Psalms examine the reality of death and its fear, of judgment and glory, of resurrection and damnation. They show the path of righteousness for the obedient and the woes of the wicked (Ps. 73). For those who would simply dismiss sheol as a depiction of the grave (and certainly at times that is its meaning) solely, Asaph’s words are difficult indeed.

Theology Proper to Christology. But while men are wicked, God is holy. He is the Holy One (Ps. 16). The LORD resides in His holy hill, or holy temple, or holy place, holy heaven, and has a holy name (Ps. 15, 11, 24, 20, 33). Psalm 99:9 states, Exalt the LORD our God, and worship at his holy hill; for the LORD our God is holy. In the Psalms God is referred to as holy some forty-four times and inferred much more. Holiness isn’t the only Divine attribute presented. God is also sovereign, his dominion endures forever (145:13). God is merciful and multiple times we see that His mercy endures forever (136). God is omnipresent being everywhere (139). Part of the timelessness of the Psalms is that they show us the eternality of a holy and righteous God, those attributes being marvelously woven together. This sublime aspect of theology properly presents God in all His glorious person with attributes seen together in one person rather than splitting them off as errant theology does. The church has had to contend with errors such as Sabellianism/Modalism⁸ which reveal a failure to grasp the great doctrine of the Triunity of God. Even here the Psalms speak. Christ would use Psalm 110 to address who Messiah really is as the Son of David, yet greater than him. God is holy, infinite, merciful, just, eternal, omnipotent and sovereign all at the same time without any attribute diminishing another.

The Psalms speak to us also about how to respond to others and our own trials. We are to trust in the Lord through the hardships of life. We find in these poems the gamut of human emotions and responses. David expresses his response to great sin in Psalms 32 and 51. Through them we can see that it is the penitent heart that God desires. Other passages of Scripture teach this as well (Isaiah 66:2). We see through David’s sin that great damage occurred, yet God can still use us despite our sin (Ps. 51:13). What a great comfort to know that the Holy One sees fit to use broken vessels. Never forget that David was a man after God’s own heart (Acts 13:22). Yes, there was sin in his life, and serious sin at that. However, David confessed his sin, sought God, and found mercy. No wonder Paul used the Psalms to speak of the blessedness of forgiveness, Blessed are they whose iniquities are forgiven, and whose sins are covered.⁹

The early church, mostly Jewish believers, were very familiar with the Psalms. Psalms is the most quoted book of the Old Testament in the New Testament. That telling fact means that we would do well to know the Psalms better. Some of the Psalms are very clear in that their quotation is obvious. But there are other instances where it is only by its application in the NT that we can even see the truth the Psalmist speaks, otherwise we would never have connected it. By studying these passages, we not only learn about them but see the connectedness of Holy Writ. Through our knowledge of these ancient passages, we see the truths they present and gain a greater understanding of their use through the context of the original.

It should come as no surprise to us that the most prolific quotations of the Psalms are those writing from a Jewish perspective to Jews, thus bolstering their message that Christ and his life and ministry were in fulfillment of Scripture. Jesus taught that the Old Testament was Christological (Luke 24:44). Clearly, the disciples’ own grasp of the Psalms which would go a long way toward credibility for their Jewish readers. Luke, as an author both of Luke and Acts, quotes the Psalms some thirty-nine times.¹⁰ The patently Pauline epistles quote Psalms twenty-eight times and the author of Hebrews, not surprisingly, quotes Psalms twenty-seven times in that epistle alone. For those who hold to a Pauline authorship of Hebrews that makes Paul the New Testament writer who quotes the psalms the most frequently. Additionally, while Mark is regarded as reflective of Peter’s account, Luke is seen as having input from Paul. Regardless, Hebrews, as a New Testament book, holds the most quotations from the Psalms as a whole.

These are but four of the major doctrines of Scripture. Space does not permit a full delving into the other doctrines (bibliology, pneumatology, angelology, demonology, eschatology, etc.), however, they are present in the Psalms. That would be a fascinating study for another day. So many of the Psalms are Christological or Messianic and of the seventeen chosen, a majority address that subject. All deal with prophecy and the person of God. All carry valuable lessons for us today. May each study aid us in growing in grace!

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² Bromiley, Geoffrey W., ed., The International Standard Bible Encyclopedia, Vol III, Eerdman’s Publishing Company, Grand Rapids, MI, 1986, p. 1037.

³ Boice, James, Psalms Vol. 1 Psalms 1–41, Baker Books, Grand Rapids, MI, 1994, p. 9.

⁴ Faber, Riemer A., 2012, http://www.christianstudylibrary.org/files/pub/20120890%20-%20Faber%20R%20-%20John%20Calvin%20on%20Psalms%20and%20Hymns%20in%20public%20worship.pdf.

⁵ Psalm 42:9 and 74:1 are examples of the questions that arise but