Book 3
There are two groups of Pss. in this book, Psalms 73-83 being Psalms of Asaph, and Psalms 84-88 (except 86) Psalms of the Sons of Korah. The likeness of the title of Psalms 89 to that of Psalms 88 suggests that it belongs to the same group. The Sons of Asaph and the Sons of Korah were guilds of singers connected with the second Temple (2 Chronicles 20:19; Ezra 2:41; Nehemiah 7:44), and these groups of Pss. belong to collections made by them for the Temple services.
The Psalms of Asaph, though of different dates, are of a similar character, having many features in common. They are national and historical Pss., setting forth God's working in history, expressing national wants, and suggesting lessons from the past for use in the future. These Pss. have a definite doctrine of God. On the one hand, He is the Shepherd of Israel (Psalms 80:1), and the people are the sheep of His pasture (Psalms 74:1; Psalms 77:20; Psalms 79:13). This idea is frequently suggested, and it is elaborated at length in Psalms 78. On the other hand, God is the Judge (Psalms 75:7), defending Israel against enemies (Psalms 76:3-6), executing His judgments against the wicked (Psalms 76:8-9), and also administering justice to the poor and defending them from oppressors (Psalms 82:2-4). Another feature of these Pss. is the way in which history is used for instruction, admonition, and encouragement. Psalms 78 is a lesson of comfort and courage from the past experiences of the nation (cp. Psalms 77:11; Psalms 80:8-10; Psalms 81:7; Psalms 81:10; Psalms 83:9; Psalms 83:11).
The Psalms of the Sons of Korah are largely devoted to the exaltation of the Temple worship. Those who dwell in its courts are blessed (Psalms 84:4); a day spent there is better than a thousand elsewhere (Psalms 84:10). Jerusalem is the favourite place of God (Psalms 87:2); to be born there is a high privilege (Psalms 87:5); and a special blessing attends those who have it (Psalms 87:6).
The problem of the prosperity of the wicked presses upon all the Psalmists, and the author of Psalms 73 dwells upon it. Only religion enables him to bear the burden that oppresses him (Psalms 73:17); but when comforted by the thought of God's presence and healed by communion with Him, he is able to persevere in faith and hope.
Psalms 89 is frequently referred to in NT., e.g. Acts 13:22 (Psalms 89:20), 2 Thessalonians 1:10 (Psalms 89:7), Revelation 1:5 (Psalms 89:27 and Psalms 89:37); while Psalms 78:2 is applied in Matthew 13:35 to Christ's teaching by parables.
The Pss. of Asaph, like those of Book 2, are 'Elohistic': the Korahite Pss. are 'Jehovistic,' like those of Books 1, 4, and 5 (see Intro, to Book 2).
The Ps. records the writer's experience of personal perplexity and darkness, which, however, has been caused by the contemplation of Israel's national distress. It may be dated appropriately in the time of the exile. Psalms 77:1-3 describe the Psalmist's trouble, in which even prayer has brought no comfort. Psalms 77:4-9 speak of his meditations on the brighter past, which lead to the question whether God has finally rejected His people. In Psalms 77:10-20 he turns for comfort to the story of God's wonderful works of old, and dwells especially upon His deliverance of Israel from Egypt (Psalms 77:15), His sublime manifestation of power at the Red Sea (Psalms 77:16-19), and His guidance of His people through the wilderness (Psalms 77:20). At this point the Ps. comes to an abrupt close.
Title.—Jeduthun] see on Psalms 39.