Sing unto him, sing psalms unto him, talk ye of all his wondrous works.

Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms.

Sing unto him, sing psalms unto him: talk ye of all his wondrous works.

And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand,

And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.

For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishopric let another take.

Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;

Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

Is any among you afflicted? let him pray. Is any merry? let him sing psalms.

16:27 and their wives. Apparently the entire families of Dathan and Abiram stayed with them, but not all of Korah’s family. “The sons of Korah” were a singing group during the times of David and Solomon, even writing eleven of the psalms later incorporated in the book of Psalms.

22:1 words of this song. The remarkable poem in this chapter, inserted here by the unknown author of II Samuel, is (with certain significant exceptions) the same as the 18th psalm. David wrote many wonderful psalms, but this is the only one also inserted in the Bible’s historical books. This choice by the Holy Spirit must indicate its special significance as a testimony of the one who is both Creator and Savior.

22:3 in him will I trust. David’s statement of faith—“in Him will I trust”—is inserted in the midst of this unique string of nine expressive metaphors applied to God by David. However, it is quoted in Hebrews 2:13 as coming from the lips of Christ in His human incarnation. The same is true of II Samuel 22:50, as quoted in Romans 15:9. These statements, taken from the beginning and concluding sections of David’s song of testimony, clearly tell us that its context goes far beyond David’s own personal experiences, though it applies there also. It is one of the “Messianic psalms,” both rehearsing the past actions and predicting the future experiences of God Himself, especially in His great works of redemption and judgment.

Introduction to I Kings Formerly considered the “third book of Kings” after I and II Samuel, this book has carried its present identification since the sixteenth century. It continues the account of David’s life, starting with the rebellion of Adonijah, the coronation of Solomon and the death of David. It continues with the details of Solomon’s reign, featured by the building and dedication of the temple. The sad fall of Solomon, his death and then the tragedy of the divided kingdom, following the rebellion of Jeroboam against Rehoboam, are recounted in the central chapters of I Kings, with the rest of the book devoted to the conflicts of Judah and Israel with each other and with other nations. Of special significance is the story of the prophet Elijah, in his interchanges with King Ahab and the prophets of Baal. The book continues through the reign of Jehoshaphat in Judah (great grandson of Rehoboam, son of Solomon), and Ahaziah in Israel (the seventh king of Israel following Jeroboam). The total period covered by I Kings is about 126 years, from the accession of Solomon to that of Jehoram. No one knows who wrote I Kings. Undoubtedly the final editor used various sources with which to compile the inspired record as we now have it. Jewish tradition indicates that the prophet Jeremiah was the man responsible for the final compilation and editing of both I Kings and II Kings. The Jews had considered both Samuel and Kings to be included in the Books of the Prophets (as distinct from the Law and the Psalms), and the Books of Kings are indeed filled with many prophetic insights, so it could well be true that the original records, as well as the final editing, were produced by one or more of the prophets.

4:32 three thousand proverbs. Jewish scholars have long recognized Solomon as the primary author of the Biblical books of Proverbs, Ecclesiastes and Song of Solomon, and possibly even some of the Psalms. The uniquely cogent wisdom expressed in these books is consistent with the Biblical testimonies concerning his wisdom. The portions of his writings now recognized as divinely inspired Scripture were, however, according to the summation in this verse, only a fraction of his writings.

6:31 service of song. Music had been an important aspect of human life since the beginning, although the first reference to it is in connection with the ungodly line of Cain (Genesis 4:21). However, angels sang at the creation (Job 38:7), and Moses led the children of Israel in a victory song after the Red Sea crossing (Exodus 15:1-21). Deborah and Barak sang after their victory over the Canaanites (Judges 5). It was David, however, who first institutionalized music in the formal worship of God before the tabernacle (I Chronicles 6:32), and music was used later under Solomon at the temple. David himself was a musician, composing most of the psalms. Although there are very few references to songs in the gospels and epistles (Matthew 26:30; Colossians 3:16; Ephesians 5:19), singing will play a prominent role in the heavenly congregation when Christ returns (Revelation 4:11; 5:8-14; 15:2-4).

15:19 Heman, Asaph, and Ethan. These three musicians are probably the same men whose names appear in the superscripts of some of the psalms—Heman (see Psalm 88), Asaph (Psalms 50, 78-83), and Ethan (Psalm 89). 15:21 harps on the Sheminith. It has been suggested that the “Sheminith” refers to the musical scales.

16:7 this psalm. Portions of this psalm of thanksgiving have been included in the collections in the Book of Psalms. I Chronicles 16:8-22 is repeated in Psalm 105:1-15; I Chronicles 16:23-33 is also found in Psalm 96:1-13; and I Chronicles 16:34-36 is included in Psalm 106:1,47-48.

25:5 Heman the king’s seer. Biblically, the terms “seer” and “prophet” are essentially synonymous when used as here (note I Samuel 9:9). Jeduthun was also called “the king’s seer” (II Chronicles 35:15), and so was Asaph (II Chronicles 29:30). Some of the divinely inspired messages which they were enabled to “see” as “seers,” and to prophesy” as “prophets” have been preserved by God for us in several of the Psalms (see note on I Chronicles 15:19).

9:13 the proud helpers. The word “proud” here is Rahab, which seems in Isaiah 51:9 (see note) to refer to Satan, the old “dragon.” Also see note on Psalms 89:10. One other reference to Rahab, in Psalm 87:4, is believed by many to refer to Egypt.