(By Michael Walls)

The Psalms are deeply poetic, but sometimes we miss their meaning and beauty in the space between the translation of language and culture. When reading the psalms, it is helpful to understand how they are written and to know some of the forms used. For example, to understand Haiku, a famous Japanese form of poetry, one must grasp the structure of 5, 7, and 5 syllables. Most of us probably wrote a Haiku or two when we were in school, but even then, the Japanese language lends itself better to this form than English does. Thus, the real art of Haiku lies in expressing complicated thoughts and ideas in this regimented and beautiful style. Shakespeare, known for his comedic and tragic plays, also wrote quite a bit of poetry in what is called iambic pentameter, a kind of rhythmic da DUM, da DUM, da DUM, da DUM, da DUM (10 beats, the “penta” in pentameter), feeling that it served to mimmic the human heartbeat. Shakespeare often used this rhythm to differentiate his educated or highborn characters from the low, who often spoke in rhymes to make them seem simple or foolish.‌

On the other hand, rather than using word rhymes, syllables, or meter, which are typical of much western poetry and music, the psalmists employed what many have called “thought rhymes.” That is, rather than making the sounds match, they focused on matching (or contrasting) the ideas by using colorful images and repetition. This is a brilliant move by God (of course), who always intended the words to be used and translated for the entirety of history to follow. Word rhymes, syllables, and meter just do not translate well, but ideas do.

Parallelism is the defining feature of Hebrew poetry, where ideas are expressed in balanced, corresponding lines. The main types include:

Synonymous Parallelism – The second line restates the first in a slightly different way. “The heavens declare the glory of God; the skies proclaim the work of his hands.” (Psalm 19:1)

Antithetical Parallelism – The second line contrasts the first, often using “but.” “For the Lord watches over the way of the righteous, but the way of the wicked leads to destruction.” (Psalm 1:6)

Synthetic Parallelism – The second line expands or completes the thought of the first. “Blessed is the man who does not walk in the counsel of the wicked or stand in the way of sinners or sit in the seat of mockers.” (Psalm 1:1)

There are other forms, but these will get you most of the way toward understanding psalms, and, incidentally, most of the other “poetic” or “wisdom” literature found in Scripture. Of course, the psalmists are not strictly limited to some form of parallelism to make their point - this is art, after all! Some psalms (like Psalm 119) follow an acrostic pattern, where each section begins with a successive Hebrew letter. Others use repetition and refrains (e.g., Psalm 136: “His steadfast love endures forever”).

As in all poetry, the writers employ powerful metaphors and similes to express deep theological truths. For example: God is described as a shepherd (Psalm 23), a rock (Psalm 18:2), and a fortress (Psalm 46:1). Human life is compared to grass that withers (Psalm 103:15-16) or a shadow that passes away (Psalm 144:4), and, the righteous are like a tree planted by streams of water (Psalm 1:3), to name a few. Imagine NOT having these words to more fully expand our understanding of these things!

Psalms capture the full range of human emotion. There are laments (e.g., Psalm 22) which express sorrow, questioning, and a plea for help. There are thanksgiving psalms (e.g., Psalm 30) which celebrate God’s deliverance, royal psalms (e.g., Psalm 2) that highlight God’s anointed, and wisdom psalms (e.g., Psalm 119) which reflect on the value of God’s law. There are even more types, depending which scholar you ask. If you have felt it, so has at least one of the psalmists - read with confidence!

The Psalms are beautiful and deeply poetic, but their beauty lies not just in their structure—it’s in how they convey theology, devotion, and the rawness of human experience before God. They were meant to be sung, prayed, and meditated upon, making them a unique blend of art, worship, and theology. Is it any wonder the Psalms have inspired songwriters throughout history to write new worship songs?

Will you spend more time with the psalms, dwelling in their spiritual truths?

(By Michael Walls)

It seems fitting that the first psalm we write about would be Psalm 34, of which verse 3 is the basis for the title of this blog: “Oh, magnify the LORD with me, and let us exalt his hame together!” David wrote this psalm when he escaped from the Philistines by pretending to be insane (1 Samuel 21). David personally experienced what he later wrote about.

An interesting feature of this psalm is the format, which is an acrostic. We will write more about various characteristics of Hebrew poetry in other blogs, but for now, let us all recognize that the psalms are poetry, and they were written in several different forms and styles. Here, David used the acrostic form, which is where the first word in each line begins with a different letter of the Hebrew alphabet. Unfortunately, this does not translate into the English language well, so we often miss this. I am sure most of you did acrostic poems when you were in school, or your kids have. They are an interesting way to develop thoughts, and they may aid in memorization. Consider that until recent history, paper and books were expensive and not readily available, teaching had to be memorized and passed down orally. Gutenberg’s invention of the printing press was not until around 1500 AD and so began a massive surge in creating cheap printed materials available to everyone.

The psalm itself naturally breaks down into five parts and still encourages the person of God today to praise and trust God with all our hearts.

David began the psalm in verses 1-3 by committing to praise God daily and inviting the reader to join him, “I will bless the Lord at all times; his praise shall continually be in my mouth.” (v.1) Christians are encouraged to “…sing psalms, hymns, and spiritual songs” (Ephesians 5:19) and “…let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name.” (Hebrews 13:15) As David committed to daily praise with his brethren, let us do the same!

The second section is in verses 4-7. David recounted his own experience of calling on God and being delivered. “I sought the Lord, and He answered me, and delivered me from all my fears.” (v.4) The New Testament reminds us of God’s protection as well, “But the Lord is faithful. He will establish you and guard you against the evil one.” (2 Thessalonians 3:3) David lived his life in faith, knowing that God was there: when he fought Goliath, when he fled Saul, when he ruled the kingdom of Israel. He was not perfect, but he was faithful. You and I can do the same.

After telling us about God’s faithfulness, David encouraged the reader to also trust in God in verses 8-10. “Oh, taste and see that the Lord is good! Blessed is the man who takes refuge in Him!” (v.8) This is a common theme in David’s psalms. God is our ONLY refuge. Salvation is ONLY through Jesus, “I am the way,” Jesus said (John 14:6) “No one comes to the Father except through me.” This is spelled out clearly throughout Scripture and is not a mystery. Who do you trust in and why? When push comes to shove, where do you go for guidance and help? God or someone else? Do you trust God or trust the “experts”? Do you trust Jesus or trust your gut? David trusted God, and so should we.

In the fourth section (v 11-14), David called the reader to righteous living. “Keep your tongue from evil, and your lips from speaking deceit. Turn away from evil and do good; Seek peace and pursue it.” (vv.13-14) What a great and practical statement! God is creator, God is the loving king, God’s rules therefore are completely righteous. Naturally, the New Testament echoes this sentiment, “So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart.” (2 Timothy 2:22) If we follow this command, not only will we be pleasing to God, but our lives will be better here – in our relationships, in our work, in our efforts to teach the gospel, in every way.

Finally, in the last section (v 15-22), David reminded us of not just God’s faithfulness, but his love and care for us. It is not out of some sense of duty that God watches over us, it is because he loves us. David notes several ways this happens: The Lord sees and hears the cries of the righteous (v.15). He is near to the brokenhearted and saves those crushed in spirit (v.18). Though the righteous face many troubles, the Lord delivers them from them all (v.19). Nothing has changed; God still does this every day! “Now who is there to harm you if you are zealous for what is good? But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; (1 Peter 3:13-15) God is good! Do you remember that fact every day?

Psalm 34 reminds us all that God cares for his people and that he is worthy to be praised. Let us resolve to praise God continually, together, and seek righteousness all our days.

(by Andrew Dow)

When we study the Psalms, we often read them in isolation. For instance, we might reflect on Psalm 23 or Psalm 51, but we rarely (if ever) pause to consider how they might connect to the surrounding poems. While each Psalm has value on its own, the book of Psalms is more than a collection of isolated poems. The Psalms were deliberately compiled and organized to tell a cohesive story.

The book of Psalms is not random. It is a collection that has clearly been ordered and designed. For instance, did you know that the book of Psalms is subdivided into five “books”? Check your Bible at Psalms 1, 42, 73, 90, and 107 and you’ll find that each of these begin a new “book” within the collection of Psalms. Another feature that demonstrate order and design is found in Psalm 72:20, “The prayers of David ... are ended.” This is a strange editor’s note since more prayers of David will be recorded later in the book. There is clearly something more going on here than simple, random chance. The book of Psalms is meaningfully ordered. But how can we begin to identify and extrapolate meaning from this structure?

We need to begin with Psalms 1 and 2. The first two psalms serve as the book’s prologue, introducing its main themes. These Psalms are often read separately but were likely meant to be read together. The idea of “blessing” is used as bookends to tie these poems together (1:1; 2:12). Additionally, the word translated “meditate” in Psalm 1:2 and “devise” in Psalm 2:1 is the same in Hebrew, further connecting these passages. Psalm 1 contrasts the righteous and the wicked, emphasizing devotion to God’s law. Psalm 2 introduces the promised King, set by God on Zion. Together, they encapsulate the book’s overarching themes: devotion to God and hope in His anointed King. For the original readers—returning from Babylonian exile—these first two psalms set the tone. They encourage faithfulness to God’s law and anticipation of the Messiah, reminding them of David’s legacy and God’s promises. I’d like to suggest that the book of Psalms tells a sort of story that points God’s people to worship and praise His true King.

Book 1: David’s Reliance on God. The first section of Psalms (1–41) explores David’s reliance on God. Psalm 2:6 declared, “I have installed My King on Zion,” yet this promise appears unfulfilled as we see David’s struggles. Peruse these first few Psalms and you’ll be struck by how weak, war-torn, and needy the king is. Though David consistently relies on God, the initial depiction of Israel’s greatest king would surely deflate any hope they had. Book 1 concludes with praise, as David acknowledges God’s faithfulness in delivering him time and again. This section highlights both David’s reliance on God and his limitations as a king.

Book 2: The Glory of King David. The second section (42–72) shifts perspective. Many of the psalms here are attributed to the sons of Korah and provide a third-party view of David’s reign (as opposed to the first book which was largely written by king David himself). From the perspective of an outsider looking in, these Psalms celebrate the king and the nation’s attempts to follow God’s law. However, David’s imperfections resurface. Psalm 51, written after his sin with Bathsheba, serves as a stark reminder of his humanity. David’s prayers for God’s care and forgiveness continue, emphasizing his reliance on divine grace.

The “book” ends with Psalm 72 which is attributed to Solomon. Solomon, David’s son, seeks God’s wisdom and justice, offering hope that he might fulfill the promise of Psalm 2:6. Yet, the editorial note in 72:20 signals a transition: David’s prominence in the story is waning, and neither he nor Solomon will fully meets the expectations of God’s anointed king.
Book 3: David’s Rejected Kingship. The third book (73–89) begins with a troubling question: “Why do the wicked prosper?” (Psalm 73:1–4). This question reflects disillusionment, as the king fails to uphold justice. Psalms 74 and 89 lament the apparent failure of God’s promises to David. Yet, Psalm 74:12 affirms, “God is my King from long ago.” This shift in focus from earthly kings to God as King is significant. While David and Solomon’s reigns fell short, the Psalms remind readers that God’s sovereignty endures. Psalm 89 ends with a plea: “How long, O Lord? Will you hide yourself forever?” (89:46). The tension between God’s promises and Israel’s reality deepens.

Book 4: Yahweh’s Reign. The fourth Book (90–106) responds to the questions raised in Book 3 by emphasizing God’s eternal kingship. This section begins with Psalm 90, attributed to Moses. As the mediator of God’s covenant, Moses’ prayer reminds readers of God’s faithfulness through generations. Psalms in this section declare, “The Lord reigns!” (e.g., 93, 97, 99). They affirm that God, not any earthly king, is the ultimate ruler. Psalm 103:19 proclaims, “The Lord has established His throne in heaven, and His kingdom rules over all.” These Psalms assure readers that God’s promises have not failed. Even when human kings falter, Yahweh remains sovereign.

Book 5: Unending Praise for Yahweh. The final section (107–150) focuses on thanksgiving and praise. Psalms recount God’s love, care, and faithfulness. David reappears prominently (e.g., 138–145), not as the ultimate king, but as one who praises the true King of kings. The book concludes with a crescendo of praise. Psalms 146–150 form a climactic doxology, repeatedly urging, “Praise the Lord!” These Psalms call all creation to worship the eternal King, affirming that God’s promises are fulfilled in His reign.

The book of Psalms is more than a collection of poems. It tells a story of God’s faithfulness and sovereignty. While David and Solomon fell short as earthly kings, the Psalms redirect our focus to Yahweh, the true King of kings. This collection not only provides the words to praise God but also reveals WHY He is worthy of praise. God has crowned His King—let us remain faithful and join the chorus: “Let everything that has breath praise the Lord!”
 

Welcome to Magnify the Lord!

Stay tuned for the new blog from the Woodland Hills church of Christ. 

Our intent is simple: to glorify God and share His unchanging truth. Inspired by the words of Psalm 34:3—“Oh, magnify the Lord with me, and let us exalt His name together!”—these writings are dedicated to exploring Scripture, deepening faith, and proclaiming the goodness of our Savior.

We want to celebrate God’s faithfulness and encourage people to draw closer to Him. We want to help ourselves and others to grow in knowledge and understanding. We want to explore and apply what it means to walk the “narrow way” that Jesus spoke about.  

So, whether you are seeking encouragement, biblical insights, or a just a simple reminder of God’s steadfast love, you will find it here. Together, let us magnify the Lord and proclaim His truth to a world in need of His light.

Join us as we lift Him high and walk in His ways.

After witnessing God’s power in the Exodus, and entering a covenant with God at Mt. Sinai, the children of Israel sent spies into the land of promise. When the spies reported their findings, “All the sons of Israel grumbled against Moses and Aaron; and the whole congregation said to them, ‘Would that we had died in the land of Egypt! Or would that we had died in the wilderness!’... So they said to one another, ‘Let us appoint a leader and return to Egypt’” (Num 14:1–4, NASB). This was not the first time the Israelites had suggested such drastic measures, but this was certainly the most unreasonable time for them to do so. The Lord responded, “How long will this people spurn Me? And how long will they not believe in Me, despite all the signs which I have performed in their midst?” (Num 14:11). After all that they had seen God do, why would they ever desire to go back? Consider with me what it would have meant if Israel had returned to Egypt.

First, returning to Egypt would have meant rejecting God’s leadership. Without the leadership of God, Israel would never have left Egyptian bondage. After receiving the law at Mt. Sinai these same people willingly affirmed, “All that the Lord has spoken we will do, and we will be obedient!” (Exo 24:7). Yet, they were in such a hurry to reject God’s leadership that they said, “Let us appoint a leader and return to Egypt” (Num 14:4). They had a leader. God was their leader. They just didn’t like where He was leading them.

Second, returning to Egypt would have meant rejecting God’s promise. When the Israelites said, “Let us... return to Egypt,” they were essentially saying, “We don’t care what God promised us, we don’t believe He can give it to us.” As a result of this lack of faith God declared, “Surely all the men who have... not listened to My voice, shall by no means see the land which I swore to their fathers” (Num 14:22–23). They heard the promise of God and saw His power to fulfill it, but they willingly rejected any hope of receiving that promise.

Finally, returning to Egypt would have meant rejecting freedom. In the book of Exodus the Israelites were nothing more than slaves in Egypt. Their experience in Egypt was so horrible that the Bible consistently refers to “Egypt” as a picture of oppression, slavery, and captivity. Now, consider the implications of the Israelites saying, “Let us... return to Egypt.” By suggesting they return to Egypt, the Israelites were saying that they considered it better to give up their God-given freedom than to follow Jehovah into battle.

Consider briefly how we might apply these thoughts to our own lives. Whereas Israel was once God’s people, He now looks upon the church as His people. Christians, like Israel, are “no longer... slaves to sin” (Rom 6:6). Yet, how often do we see Christians fall away when things get hard? How easy it is for us to say, “Let us appoint a leader and return to Egypt!” We are no different than Israel. Returning to sin means rejecting God’s leadership. Returning to sin means rejecting God’s promise. Returning to sin means rejecting our God-given freedom. May we never desire to “return to Egypt.”

~Andrew Dow