Psalms: Lip Service to Lifestyle
The Psalms are more than songs—they’re cries for justice, glimpses of Christ, and lessons in worship. But not everything applies the same way today. Jesus fulfilled the temple, transformed vengeance into mercy, and turned worship into a lifestyle. The early Church read the Psalms through the Septuagint, seeing Jesus on every page. We must do the same—reading with context, guided by the Spirit, letting the Psalms shape not just our lips, but our lives.
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Psalms – From Lip Service To LifestyleBy Gene SimcoReaders Version
We looked at the book of Job in the last chapter, untangling the reason for suffering. That message reminded me of an old French proverb: “A good meal ought to begin with hunger.” It’s true. When you're not hungry, it’s hard to enjoy the food in front of you. But when you’re starving? Even simple bread tastes divine. In the same way, when we come to the Word of God with hunger, we will always be fed. As Jesus said, “Blessed are those who hunger and thirst for righteousness, for they will be satisfied.” That same hunger is the foundation of effective worship. True worship doesn’t start with songs or rituals—it begins with desperation for God. Now picture your phone’s playlist. Songs for every mood—joy, sorrow, praise, heartbreak, anger, peace. The Book of Psalms is the Bible’s own inspired playlist. It captures every spectrum of human emotion in a way no other part of Scripture does. It speaks the language of our soul, in raw, poetic, prophetic, and powerful expression. From the heights of jubilant praise to the depths of despair, the Psalms give voice to the full human experience. And in doing so, they teach us how to come to God honestly—not in polished performance, but in authentic relationship. It’s no accident that Psalms is the most quoted Old Testament book in the New Testament. When Jesus cried out on the cross, He quoted a Psalm. When Peter explained the resurrection at Pentecost, he turned to the Psalms. When the author of Hebrews revealed the identity and supremacy of Christ, again—Psalms.More than Genesis, more than Isaiah, more than any other book, the early Church and Jesus Himself turned to the Psalms. But here’s the twist most modern readers miss: when they quoted the Psalms, they quoted them from the Greek Septuagint—not from the later Hebrew Masoretic Text. In other words, the Psalms as preserved in the Bible of the Early Church. They weren’t just quoting poetry. They were proclaiming fulfilled prophecy. The Psalms were sung, prayed, and preached as divine truth that pointed forward to the Messiah. And in Jesus, every line finds its ultimate fulfillment. This is why the Psalms remain so central to Christian worship today. These are not just Israel’s ancient songs—they are Jesus’ songs. They are your songs. The Psalms are songs of the suffering servant, the cries of a righteous king, the meditations of the worshiper, and the declarations of victory through the Son of God.Yes, they are poetry. But they are also prophecy, prayer, and warfare. And every one of them leads to Jesus. The Psalms are unique among the books of the Bible because they were sung by Jesus, quoted by the apostles, and woven directly into the fabric of the New Testament. They stand as both prophecy and prayer—offering declarations of God’s faithfulness, raw human emotion, and powerful glimpses of the coming Messiah. These inspired songs continue to resonate today because they speak to both the head and the heart, combining doctrine with devotion. What we’ll focus on in this chapter is threefold: first, the structure and purpose of the Psalms; second, how the Psalms foreshadow and reveal Jesus Christ; and finally, how they shape our worship, prayer, life, and faith. There is a recognizable structure in the Psalms—one that often goes unnoticed unless you read carefully. Within the collection, you’ll see headings that divide the Psalms into five sections, labeled Book One through Book Five. These headings are not arbitrary. The five-fold division mirrors the five books of the Torah (Genesis through Deuteronomy), as if to say: here is Israel’s Torah of worship and prayer. Just as the Torah was the foundation of the Law, the Psalms are the foundation of devotion. There are 150 Psalms in most modern Bibles, but the structure within that collection is far from random. Each book has its own theme, its own tone, and often ends with a doxology or benediction—signaling a liturgical flow from lament to praise, from confession to confidence, from chaos to covenantal hope. This structure is not only literary, but spiritual. It guides the worshiper through the valleys and mountaintops of faith. And when read through the lens of Christ, the entire book of Psalms opens up like a prophetic tapestry—revealing the suffering servant, the reigning King, and the eternal priest. The Book of Psalms is divided into five books, and each carries a distinct tone and theological emphasis—reflecting not only the journey of ancient Israel but also the inner journey of every believer:• Book One (Psalms 1–41) emphasizes personal devotion and God’s guidance. It begins with the blessing of the individual who delights in God’s law and ends with David’s reflections on God’s faithfulness amid personal trials.• Book Two (Psalms 42–72) shifts to the reign of God and the struggles of Israel. These psalms often reflect national concerns, deliverance from enemies, and the longing for a righteous king.• Book Three (Psalms 73–89) centers on national crisis and God’s sovereignty. This section contains psalms of Asaph and others crying out during times of turmoil, questioning why evil prospers and pleading for God’s justice and restoration.• Book Four (Psalms 90–106) lifts our eyes back to God’s eternal reign. It reminds us that no matter what happens on earth, God is sovereign above all rulers, and His kingdom is everlasting.• Book Five (Psalms 107–150) culminates in praise and thanksgiving. This section ends with the great Hallelujah Psalms (146–150), each beginning and ending with the phrase “Praise the Lord!”—a fitting crescendo to the inspired songbook of the Bible. In addition to this structure, the Psalms contain varied genres, each expressing a different facet of our relationship with God. These genres include lament, praise, thanksgiving, kingship, remembrance, and wisdom. Understanding these genres is vital if we’re going to interpret and apply the Psalms rightly under the New Covenant in Christ. WISDOM PSALMS For example, the wisdom psalms teach us how to live with discernment in a fallen world. Two central examples are Psalm 1 and Psalm 119.Psalm 1 lays the foundation for the entire book, presenting the two paths: the way of the righteous and the way of the wicked.“Oh, the joys of those who do not follow the advice of the wicked, or stand around with sinners, or join in with mockers. But they delight in the law of the Lord, meditating on it day and night. They are like trees planted along the riverbank, bearing fruit each season. Their leaves never wither, and they prosper in all they do.” (Psalm 1:1–3) Wisdom, according to Scripture, is not neutral. It is a moral and spiritual choice. Those who delight in God's Word flourish; those who reject it are like chaff blown by the wind. This same delight continues in Psalm 119, the longest chapter in the Bible, which celebrates the beauty, power, and guidance of God’s Word:“Your word is a lamp to guide my feet and a light for my path.” (Psalm 119:105) Together, these wisdom psalms shape our daily choices, habits, and priorities. They don’t merely inform—they transform. They invite us to live lives of obedience and dependence, not just reverence and emotion. MESSIANIC PSALMSMessianic Psalms point to Jesus, and we’ll look at more of them later. But just to give a few examples:In Psalm 22—The Crucified King—verse 1 begins with the familiar cry, “My God, my God, why have you abandoned me?” (Psalm 22:1).Then, in verse 16, “They have pierced my hands and feet.”And verse 18 says, “They divide my garments among themselves and throw dice for my clothing.” This psalm details the suffering of a righteous man who is mocked, pierced, and surrounded by enemies. These descriptions directly align with the crucifixion of Jesus as recorded in Matthew 27:35—“After they had nailed him to the cross, the soldiers gambled for his clothes by throwing dice.”—and John 19:24, which adds, “So they said, ‘Rather than tearing it apart, let’s throw dice for it.’ This fulfilled the Scripture that says, ‘They divided my garments among themselves and threw dice for my clothing.’” In Psalm 110, we see the Eternal Priest-King: “The Lord said to my Lord, ‘Sit in the place of honor at my right hand until I humble your enemies beneath your feet.’” (Psalm 110:1) This is the most quoted Psalm in the New Testament. It’s referenced in Hebrews 1:13—“God never said to any of the angels, ‘Sit in the place of honor at my right hand until I humble your enemies, making them a footstool under your feet.’”—as well as in Acts 2:34–36, where Peter declares Jesus as both King and High Priest forever, after the order of Melchizedek. Messianic Psalms give us confidence in God's plan and confirm Jesus as the fulfillment of prophecy: the Suffering Servant, the Reigning King, and the Final Priest. LAMENT PSALMS We also see Lament Psalms—crying out in distress. Psalm 13 says, “O Lord, how long will you forget me? Forever? How long will you look the other way?” (Psalm 13:1) Psalm 42 is a Psalm for the dry spiritual season: “As the deer longs for streams of water, so I long for you, O God.” And later, “Why am I discouraged? Why is my heart so sad? I will put my hope in God!” (Psalm 42:1, 5) Psalm 13 wrestles with abandonment, despair, and delayed answers—but it ends in trust: “But I trust in your unfailing love. I will rejoice because you have rescued me.” (Psalm 13:5) Psalm 42, written by the sons of Korah, is a reflection of spiritual depression. Lament Psalms give us permission to grieve, question, and cry out to God. They teach us that faith is not the absence of emotion—but the persistence of trust. PRAISE PSALMSThen we have Praise Psalms—declaring God's greatness. Psalm 100 is a joyful call to worship: “Shout with joy to the Lord, all the earth! Worship the Lord with gladness. Come before him, singing with joy.” (Psalm 100:1–2)Psalm 150 calls for universal praise: “Let everything that breathes sing praises to the Lord! Praise the Lord!” (Psalm 150:6) Psalm 100 is short but powerful. It calls us to enter God's presence with singing and thanksgiving because “the Lord is good. His unfailing love continues forever, and his faithfulness continues to each generation.” (Psalm 100:5) The final Psalm, Psalm 150, erupts in a doxology—a crescendo of the Psalter, calling all of creation into worship. Praise Psalms remind us that worship is a response to God's character, not our circumstances. These aren’t optional—they are essential expressions of adoration and awe. IMPRECATORY PSALMSWe also encounter Imprecatory Psalms. These are psalms that call for God’s justice. They include prayers that call down judgment, curses, or vengeance on enemies. They reflect the raw human cry for justice in a broken, fallen world. In context, they express the honest emotions of the oppressed—not necessarily commands for violence. Jesus fulfills and reframes these Psalms—not by endorsing retaliation—but by absorbing the wrath and offering redemption.“But I say, love your enemies! Pray for those who persecute you!” (Matthew 5:44) The imprecatory Psalms show us where people were—but Jesus shows us where God was leading. Psalm 69 is a powerful example—the zeal of the Suffering Servant. It contains fierce cries for justice: “Pour out your fury on them; consume them with your burning anger.” (Psalm 69:24) Yet, this same Psalm is quoted in the New Testament to describe Jesus. In John 2:17, the disciples remember this scripture: “Passion for God’s house will consume me,” showing that zeal for the Lord’s holiness does not always lead to vengeance—but to sacrifice. In Romans 11:9–10, Paul again quotes Psalm 69, revealing how it was fulfilled in Christ, who absorbs wrath rather than unleashing it—at least for now. Psalm 109 is another example, a brutal Psalm containing intense curses against an enemy: “May his children become fatherless, and his wife a widow.” (Psalm 109:9) Peter references this Psalm in Acts 1:20 in regard to Judas, saying, “Let his home become desolate, with no one living in it,” and, “Let someone else take his position.” Psalm 109 was prophetically applied to the betrayal of Jesus, confirming that God’s justice is not forgotten, though it is ultimately fulfilled through the cross. Psalm 137 is the Babylonian curse. It ends with one of the most shocking verses in all of Scripture: “Happy is the one who takes your babies and smashes them against the rocks!” (Psalm 137:9) That’s not a memory verse for your fridge, and it rightly causes discomfort. It reflects the deep pain and rage of exiles witnessing the horrors of war and oppression. But it is not a call to emulate. It is a window into the raw cries of those who have been wronged. Psalm 21 presents either a king’s triumph or terror. It says, “You will capture all your enemies. Your strong right hand will seize all who hate you. When you appear, you will burn them up as in a blazing furnace. The Lord will consume them in his anger; fire will devour them. You will wipe their children from the face of the earth; they will never have descendants.” (Psalm 21:8–10) This too can be unsettling. But when read theologically, Psalm 69 and Psalm 21 blend royal victory with fierce judgment—fulfilled not in reckless human revenge, but eschatologically in Christ’s return. These are not Psalms to be weaponized in the present; they are signposts pointing forward to God's ultimate justice, not man's premature wrath. And so, we need to talk about how not to misuse Psalms. Let’s look at Psalm 139. This is often quoted in pro-life contexts. “You made all the delicate, inner parts of my body and knit me together in my mother’s womb.” (Psalm 139:13) It is a powerful truth that affirms the sacredness of life and the creative hand of God.However, many stop reading too soon. By verse 19, that same Psalmist says: “O God, if only you would destroy the wicked! Get out of my life, you murderers!” (Psalm 139:19) Suddenly, the tone shifts from the sanctity of life to the desire for judgment. This should be a lesson to us in context. Psalm 137 ends with a disturbing cry for the killing of babies. Psalm 139 speaks of life in the womb and then quickly shifts to a prayer for the destruction of the wicked. This is not contradiction—it’s complexity. These Psalms are raw, emotional, and honest. But if we pull one verse out to make a point, without reading the whole passage, we risk using Scripture in a way it was never intended. The message of Psalm 139 is not a legislative commentary. It’s a confession: God sees all, knows all, and judges all. He is the Creator of life and the Judge of sin. And through Christ, He offers mercy to all. We must interpret these Psalms with theological depth, not political simplicity. We see the same complexity in Jeremiah 1:5–10, often quoted in pro-life discussions: “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my prophet to the nations.” But again—keep reading. Verse 10 says: “Today I appoint you to stand up against nations and kingdoms. Some you must uproot and tear down, destroy and overthrow. Others you must build up and plant.” Jeremiah is called to preach—and destroy. This is a commission of judgment, not sentimentality. And by the time we get to Jeremiah 18:21, the prophet—now persecuted—prays: “Let their children starve. Let them die by the sword. Let their wives become childless widows. Let their old men die in a plague, and let their young men be killed in battle!” Let that sink in. So while Jeremiah 1:5 affirms God’s knowledge and calling before birth, it does not specifically address the topic of abortion. It affirms the sovereignty of God in life’s beginning—but in the same breath, the text includes prayers for the violent end of children. These passages, when pulled out of context and used as slogans, can backfire—because even an unbeliever who has read the Bible might call you on it. We must fully consider the full context of God’s Word. There are many places in Scripture where men, women, and children are killed—sometimes by the command of God, sometimes as a result of human violence, and sometimes even at the hands of those considered biblical heroes, like David. This is not an endorsement of violence—but a reflection of the brutal reality of a broken world. The Old Testament reveals the depth of sin, the cry for justice, and the longing for a better covenant. And that’s exactly what we have in Christ. Jesus redefines the battlefield. He absorbs the wrath. He conquers the violence—not by escalating it, but by being crucified in the place of the violent. He is the fulfillment of the Psalms—not the echo of their anguish. And He shows us where God was leading all along. I might have mentioned that Psalm 150 was the final Psalm—but in the Bible of the early Church, we actually find one more: Psalm 151. And I want to take a minute to talk about it. Though not included in the Masoretic Text—the Hebrew text that forms the basis for most modern Old Testaments and which we’ve discussed in the past—Psalm 151 appears in the Septuagint, the Greek Old Testament. This version was accepted and widely used by the early Church. The fact that it was removed from later Jewish canon and absent from most Protestant Bibles today is not a reflection of its lack of value, but of a redaction. Its presence in the Septuagint and early Christian manuscripts affirms that it was, at one time, considered inspired Scripture by many. Psalm 151 reflects David’s heart as a young shepherd. It begins:“I was small among my brothers, and the youngest in my father’s house. I tended my father’s sheep.”And then it declares:“The Lord took me from tending my father’s sheep and anointed me with oil. He made me great among my brothers, and beautiful among the men of my people.” This Psalm emphasizes a truth we see repeatedly in Scripture: God exalts the humble. He raises up the overlooked. He chooses the weak to shame the strong. David was the last son in line, forgotten even by his own father when Samuel came looking for a king—but God saw him. God called him. And God anointed him. Psalm 151 reinforces the same theme we find woven through the Psalms and fulfilled in Christ: the God who lifts the lowly, the God who anoints the shepherd to become a king. And not just any king—but the forerunner to the ultimate Shepherd King, Jesus, the Son of David. Jesus, like David, was born in obscurity. He was rejected, underestimated, and despised. But like David, He was anointed by the Spirit, chosen by the Father, and lifted up—not just to lead a nation—but to redeem all nations. The redaction—or more plainly, the rejection—of Psalm 151 from most modern Bibles is a glaring reminder: parts of what the early Christians received as Scripture have been removed. This isn’t merely a matter of textual debate—it’s a matter of how we understand what was considered sacred in the time of the apostles and the early Church. Psalm 151 didn’t fade into obscurity because it lacked truth—it was set aside in a post-Christian redrawing of boundaries, guided by later rabbinic tradition. But the early Church knew better.They sang it. They copied it. And they preserved it. Because Psalm 151 doesn’t just speak of David—it foreshadows the Messiah. It reminds us that the God who sees the smallest shepherd boy is the same God who stepped into human history through a carpenter’s son. And He’s the same God who still sees us today—small, overlooked, broken—and says, “That one. I will anoint that one.” Before we get into the examples, it's worth taking a moment to offer a brief reminder—and for some, maybe an introduction—about why the Psalms in the Greek Bible of the early Church are so significant. By the time of Jesus, Hebrew was no longer the everyday language of most Jews. Centuries of conquest and exile—first by the Assyrians, then the Babylonians—had scattered the Jewish people across regions where other languages prevailed. Aramaic had become the common spoken tongue among the Jews in Judea and Galilee, and Greek was the dominant language of the broader world. This is why, when Jesus is quoted in the New Testament, it's almost always in Aramaic, not Hebrew—except perhaps in one cry from the cross. And this is also why the entire New Testament, including the book of Hebrews—written to Jewish believers—is written in Greek, not Hebrew. It wasn’t a betrayal of tradition; it was a necessity for communication. The early Church, led by Jewish apostles like Paul, James, and John, all wrote in Greek. And they didn’t just write in Greek—they quoted from the Greek Old Testament, known as the Septuagint (often abbreviated LXX). This was the Bible of the early Christians. And this matters. Because the Greek Psalms preserve Messianic prophecies more clearly than the later Masoretic Text (MT), which became the standardized Hebrew version of the Old Testament centuries later—long after the time of Jesus and the apostles. The Psalms are a case in point. Many of the prophetic passages pointing directly to Christ—His crucifixion, resurrection, incarnation, and divine kingship—are only present or clear in the Greek version. Take Psalm 22:16, one of the most important prophecies of the crucifixion. In the Greek Septuagint, it reads: “They pierced my hands and feet.” In the later Masoretic Hebrew, it reads: “Like a lion at my hands and feet.” That difference is not minor—it’s a complete shift in meaning. And it shows up clearly in how the apostles quoted it. They cited the Greek, not the later Hebrew. Why does this matter? Because many of the Old Testament prophecies that the New Testament writers used to proclaim Jesus as the Messiah only line up if you’re reading from the Septuagint. Without the Greek Psalms, many of these theological connections are blurred—or lost entirely. If you’re reading a good modern translation, check the footnote for Psalm 22:16. Many will include a note like: “LXX reads ‘they pierced.’” That’s the Greek version—the one the early Church used. The one that pointed clearly to the suffering Savior. It’s the same reason most Christians today have never heard of Psalm 151—because it only survives in the Bible of the early Church. MORE ABOUT THE BIBLE OF THE EARLY CHURCH And now that we understand that, we can turn to the Psalms themselves. Because the Psalms don’t just set the tone for worship—they set the stage for Jesus.The Psalms are quoted approximately 68 times directly in the New Testament. The only book that comes close is Isaiah, with 55–60 direct quotations, followed by Deuteronomy at around 40. But when we include allusions—not just direct quotes—the Psalms remain the most referenced book of all. And almost every single one of these quotations and allusions comes from the Greek Septuagint, not the Masoretic Hebrew text.So, with that foundation in place, let’s look in depth at how the Psalms—especially in the form preserved in the Bible of the early Church—point directly to Jesus. ________________________________________Psalm 8:5 (LXX Psalm 8:6) – Lower Than the AngelsGreek (LXX – Bible of the Early Church):ἠλάττωσας αὐτὸν βραχύ τι παρ᾽ ἀγγέλουςEnglish Translation:"You made him a little lower than the angels."Hebrew (Later Masoretic Text):וַתְּחַסְּרֵהוּ מְעַט מֵאֱלֹהִיםEnglish Translation:"You made him a little lower than God [or the gods]."NT Quotation:"You made them only a little lower than the angels..." (Hebrews 2:7)Comment:The LXX says "angels," tying directly to Jesus' incarnation. The MT says “Elohim,” which could mean “God” or “divine beings.” The New Testament’s theology of Christ’s humility depends on the LXX rendering.________________________________________Psalm 16:10 (LXX Psalm 15:10) – Resurrection ForetoldGreek (LXX – Bible of the Early Church):ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράνEnglish Translation:"For you will not abandon my soul to Hades, nor will you allow your Holy One to see decay."Hebrew (Later Masoretic Text):כִּי לֹא תַעֲזֹב נַפְשִׁי לִשְׁאוֹל לֹא תִתֵּן חֲסִידְךָ לִרְאוֹת שָׁחַתEnglish Translation:"For you will not abandon my soul to Sheol, nor will you let your faithful one see the pit."NT Quotation:"You will not leave my soul among the dead or allow your Holy One to rot in the grave." (Acts 2:27; Acts 13:35)Comment:Peter and Paul quote the LXX word-for-word to show that David was prophesying the resurrection of Christ. The MT is more ambiguous, making this a cornerstone LXX-based fulfillment passage.________________________________________Psalm 22:16 (LXX Psalm 21:17) – Pierced Hands and FeetGreek (LXX – Bible of the Early Church):ὤρυξαν χεῖράς μου καὶ πόδαςEnglish Translation:"They pierced my hands and feet."Hebrew (Later Masoretic Text):כָּאֲרִי יָדַי וְרַגְלָיEnglish Translation:"Like a lion, my hands and my feet."NT Quotation:Implied in John 20:25 and Luke 24:39; alluded to in Matthew 27:35 (see also John 19:37).Comment:The LXX contains a clear crucifixion prophecy. The MT uses confusing wording (“like a lion”), missing the prophetic clarity. The Dead Sea Scrolls confirm the Greek reading predates the MT.________________________________________Psalm 40:6 (LXX Psalm 39:7) – A Body PreparedGreek (LXX – Bible of the Early Church):σῶμα δὲ κατηρτίσω μοιEnglish Translation:"But a body you prepared for me."Hebrew (Later Masoretic Text):אָזְנַיִם כָּרִיתָ לִּיEnglish Translation:"You have dug out [or opened] my ears."NT Quotation:"But a body you have prepared for me." (Hebrews 10:5)Comment:This LXX version explicitly foreshadows the Incarnation, making it crucial to understanding how Christ fulfills the sacrificial system. The MT lacks this clarity, offering instead a Hebrew idiom that obscures the fulfillment.________________________________________Psalm 45:6–7 (LXX Psalm 44:7–8) – The Divine KingGreek (LXX – Bible of the Early Church):ὁ θρόνος σου, ὁ Θεός, εἰς αἰῶνα αἰῶνοςEnglish Translation:"Your throne, O God, is forever and ever."Hebrew (Later Masoretic Text):כִּסְאֲךָ אֱלֹהִים עוֹלָם וָעֶדEnglish Translation:"Your throne, God, is forever and ever."NT Quotation:"Your throne, O God, endures forever and ever." (Hebrews 1:8)Comment:While the wording is similar in both texts, the LXX’s direct address to the Messiah as God gives clear support for the divinity of Christ, and Hebrews applies it to Jesus without hesitation.________________________________________Psalm 69:21 (LXX Psalm 68:22) – Vinegar for His ThirstGreek (LXX – Bible of the Early Church):καὶ ἔδωκαν εἰς τὸ βρῶμά μου χολὴν καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξοςEnglish Translation:"They gave me gall for my food, and for my thirst they gave me vinegar to drink."Hebrew (Later Masoretic Text):וַיִּתְּנוּ בְּבָרוּתִי רֹאשׁ וְלִצְמָאָתִי יַשְׁקוּנִי חֹמֶץEnglish Translation:"They gave me poison for food, and for my thirst they gave me vinegar to drink."NT Quotation:"They gave me sour wine for my thirst." (Matthew 27:34; John 19:28–30)Comment:Both texts mention vinegar, but the Greek specifies “gall” (χολή), a bitter substance that matches the Gospel account exactly. The LXX gives precision to the prophecy fulfilled at the cross.________________________________________Psalm 110:1 (LXX Psalm 109:1) – The Divine Messiah at God’s Right HandGreek (LXX – Bible of the Early Church):Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου· Κάθου ἐκ δεξιῶν μουEnglish Translation:"The Lord said to my Lord: Sit at my right hand..."Hebrew (Later Masoretic Text):נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִיEnglish Translation:"The Lord says to my Lord: Sit at my right hand..."NT Quotation:Quoted by Jesus in Matthew 22:44, Mark 12:36, Luke 20:42–43Also in Acts 2:34–35; Hebrews 1:13; 10:12–13Comment:The LXX provides the theological scaffolding for the early church’s Christology. This Psalm is the most quoted in the New Testament, used to demonstrate that the Messiah is divine and exalted, not merely David’s descendant.________________________________________Psalm 118:26 (LXX Psalm 117:26) – Blessed Is He Who ComesGreek (LXX – Bible of the Early Church):εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι ΚυρίουEnglish Translation:"Blessed is he who comes in the name of the Lord."Hebrew (Later Masoretic Text):בָּרוּךְ הַבָּא בְּשֵׁם יְהוָהEnglish Translation:"Blessed is he who comes in the name of the Lord."NT Quotation:Matthew 21:9, 23:39; Mark 11:9; Luke 13:35, 19:38; John 12:13Comment:Though the wording is nearly identical, the early church used the LXX to declare Jesus as the one "coming in the name of the Lord"—a phrase now loaded with messianic significance. The Palm Sunday shouts and Jesus' prophetic lament over Jerusalem hinge on this verse.________________________________________The Hallel: What Jesus Sang Before the CrossThese are the Psalms sung during Passover, traditionally known as the Hallel Psalms (113–118). These were not just songs of tradition—they were prophetic declarations from the lips of the Messiah Himself just before Gethsemane. Here’s how the Alpha (Old Testament) finds its Omega (New Testament) fulfillment in the final worship service before Jesus’ crucifixion.1. Ἄλφα – Psalm 113:5–6“Who can be compared with the Lord our God, who is enthroned on high? He stoops to look down on heaven and on earth.”Ὦμέγα – Philippians 2:6–8“Though he was God, he did not think of equality with God as something to cling to. Instead, he gave up his divine privileges… and became obedient to God and died a criminal’s death on a cross.”Explanation:This song opens the Hallel with praise to a God who humbles Himself. Jesus would sing this knowing He was the very fulfillment—the God who stooped, who came down, and would now die.________________________________________2. Ἄλφα – Psalm 114:1–2“When the Israelites escaped from Egypt… the land of Judah became God’s sanctuary.”Ὦμέγα – Luke 22:20“This cup is the new covenant between God and his people—an agreement confirmed with my blood.”Explanation:Passover looked back to Egypt—but Jesus sang this on the night He became the new Exodus. His blood would part the sea of sin. A new sanctuary was being built—not in Jerusalem, but in the hearts of believers.________________________________________3. Ἄλφα – Psalm 115:4–8“Their idols are merely things of silver and gold, shaped by human hands… Those who make them are just like them.”Ὦμέγα – John 2:19; Revelation 21:22“Destroy this temple, and in three days I will raise it up.” / “I saw no temple in the city, for the Lord God Almighty and the Lamb are its temple.”Explanation:As Jesus sings this, He is walking toward the destruction of idols, the collapse of temple worship, and the ushering in of the true and final dwelling place of God: Himself.________________________________________4. Ἄλφα – Psalm 116:3–4“Death wrapped its ropes around me… But I called on the name of the Lord: ‘Please, Lord, save me!’”Ὦμέγα – Luke 22:44; Hebrews 5:7“He prayed more fervently, and he was in such agony of spirit… He offered prayers with loud cries and tears to the one who could rescue him from death.”Explanation:Jesus would soon live this out in Gethsemane. The Psalm He sang becomes the prayer He prays. The cords of death wrapped around Him—and He walked into them willingly.________________________________________5. Ἄλφα – Psalm 117:1–2“Praise the Lord, all you nations. Praise him, all you people of the earth.”Ὦμέγα – Romans 15:11; Revelation 5:9“Praise the Lord, all you Gentiles. Praise him, all you people of the earth.” / “You ransomed people for God from every tribe and language and people and nation.”Explanation:Psalm 117 is the shortest Psalm—but it prophesies the broadest scope: all nations. Jesus sings this knowing His death would open the floodgates for the Gentiles.________________________________________6. Ἄλφα – Psalm 118:22–24“The stone that the builders rejected has now become the cornerstone. This is the Lord’s doing, and it is wonderful to see. This is the day the Lord has made.”Ὦμέγα – Acts 4:11; Matthew 21:42“The stone you builders rejected has now become the cornerstone.” / “This is the Lord’s doing, and it is wonderful to see.”Explanation:These are the final words of worship Jesus sings before His betrayal. He declares, in faith, that His rejection is not a tragedy—it’s God’s plan. The crucifixion is the day the Lord has made, and the resurrection will prove it.________________________________________ Conclusion:Jesus didn’t just quote Scripture—He sang it. He didn't just fulfill the Psalms—He lived them.“Then they sang a hymn and went out to the Mount of Olives.” (Matthew 26:30)He walked out of that upper room—not with fear, but with worship.He faced betrayal, Gethsemane, and the cross with the Psalms on His lips.And now, because of Him, you can sing them with understanding, power, and hope. ________________________________________ When reflecting on Psalm 51:16–17, we see that David understood it—even before the cross—that true worship was never about performance. It was about the posture of the heart. “You do not desire a sacrifice, or I would offer one. You do not want a burnt offering. The sacrifice you desire is a broken spirit. You will not reject a broken and repentant heart, O God.” (Psalm 51:16–17) David wasn’t rejecting the sacrificial system entirely—he was placing the priority where it belonged: the inner life. God never wanted hollow ritual. He wanted the heart. Jesus fulfills this truth and amplifies it under the New Covenant. Worship is no longer ritual-based or location-bound. It is your entire life: obedient, sacrificial, and surrendered. Worship is no longer about what you sing—it’s about how you live. It’s not about going to the temple. It’s about becoming the temple. This is where the Psalms lead us—not just to sing about God, but to live for Him. And yet today, we need to rethink worship in the Church. Many Christians associate worship with singing, and they often point to the Book of Psalms as their model. Yes, the Psalms include songs. And yes, there are many commands to praise. But here’s the truth: worship is not the same as singing. The Psalms reflect worship under the Old Covenant—centered around priests, the temple, sacrifices, and rituals. But the New Testament redefines worship entirely through Jesus. In fact, it’s impossible to worship exactly the way the Psalms describe, because we no longer sacrifice animals. We don’t travel to Jerusalem to sing Psalms in the temple. There has been a seismic shift. Even imprecatory Psalms—those calling for judgment or violence—are now filtered through the mercy and justice of Christ.So how did we get here? Why do we no longer offer burnt offerings?Why don’t we gather in Jerusalem’s temple with harp and incense?Because God destroyed the temple—on purpose. Twice.Let’s talk about why? If we go back to Jeremiah, we see this: Jeremiah 1:15 Listen! I am calling the armies of the kingdoms of the north to come to Jerusalem. I, the Lord, have spoken! “They will set their thrones at the gates of the city. They will attack its walls and all the other towns of Judah. I will pronounce judgment on my people for all their evil—for deserting me and burning incense to other gods. Yes, they worship idols made with their own hands! They rejected God and turned to false ones. God warned Judah through the prophet Jeremiah by referencing Shiloh, the location of the first tabernacle—the tent that once housed the Ark of the Covenant. God made it very clear: “I destroyed Shiloh. And I’ll do it again.” “Go now to the place at Shiloh where I once put the Tabernacle that bore my name. See what I did there because of all the wickedness of my people, the Israelites. While you were doing these wicked things, says the Lord, I spoke to you about it repeatedly, but you would not listen. I called out to you, but you refused to answer. So just as I destroyed Shiloh, I will now destroy this Temple that bears my name, this Temple that you trust in for help, this place that I gave to you and your ancestors.” (Jeremiah 7:12–14) And again, in Jeremiah 26:6:“Then I will make this Temple like Shiloh. I will make this city an object of cursing in every nation on earth.” The temple was destroyed the first time—by Babylon. But Jesus makes it clear: it will be destroyed again.“O Jerusalem, Jerusalem, the city that kills the prophets and stones God’s messengers! ... And now, look, your house is abandoned and desolate.” (Matthew 23:37–38) Then, in Matthew 24:1–2:“As Jesus was leaving the Temple grounds, his disciples pointed out the various Temple buildings. But he responded, ‘Do you see all these buildings? I tell you the truth, they will be completely demolished. Not one stone will be left on top of another!’” Jesus doesn’t say, “Babylon will destroy it again.” He essentially says: “I will.” Because God wasn’t passive in the temple’s destruction—He was purposeful. Babylon was just the instrument. The judgment came from heaven. Why?Because God’s people turned worship into ritual without righteousness. They trusted in a building rather than in God. They kept singing the songs but forgot the substance. They kept offering sacrifices but ignored repentance. They went through the motions of worship but missed the mission of holiness. And that’s exactly why Jesus redefines worship entirely: not in temples, but in truth.“But the time is coming—indeed it’s here now—when true worshipers will worship the Father in spirit and in truth. The Father is looking for those who will worship him that way.” (John 4:23) The Psalms prepared us for this—but Jesus made it reality. When Jesus spoke of the temple’s coming destruction, He wasn’t merely predicting doom—He was standing in divine agreement with Jeremiah. Jesus reaffirmed what the prophets had already declared: God abandons temples where people reject truth. And then He reveals something far more radical—He Himself is the true temple. Jesus came as the new and living temple. And when He stood before His disciples, prophesying its fall, He wasn’t speculating—He was revealing. To deny this is to deny Jesus’ own words about Himself and His prophetic authority. His declaration in Matthew 24, which we just read, was not a general forecast of political unrest. It was specific prophecy, and it was fulfilled in brutal detail in 70 AD when the Roman army razed the Jerusalem temple to the ground.This wasn’t just politics—it was prophecy fulfilled. Jesus prophesied destruction because a new temple was coming: Himself. God allowed the physical temple to fall because He no longer dwelt there.We see this echoed throughout the New Testament. In Acts 7:48–49, Stephen—just moments before his martyrdom—declared:“The Most High doesn’t live in temples made by human hands. As the prophet says, ‘Heaven is my throne, and the earth is my footstool. Could you build me a temple as good as that?’ asks the Lord.” Hebrews echoes this radical reorientation of worship and presence. The old covenant system, with priests and sacrifices, was temporary—a shadow waiting for its substance. “Christ has now become the High Priest over all the good things that have come. He has entered that greater, more perfect Tabernacle in heaven, which was not made by human hands and is not part of this created world.” (Hebrews 9:11) The covenantal shift was always part of the plan.Jeremiah 31:33 foresaw it long before Jesus arrived:“I will put my instructions deep within them, and I will write them on their hearts. I will be their God, and they will be my people.” And Ezekiel 36:26 made it even more personal:“And I will give you a new heart, and I will put a new spirit in you. I will take out your stony, stubborn heart and give you a tender, responsive heart.” What does this mean? It means that Jesus internalized what had once been external. It was no longer about outward obedience or rituals performed in sacred spaces. It was about the transformation of the inner life—the heart, the mind, the soul. Worship was no longer about attending the temple. It was about becoming the temple. We are now temples of the Holy Spirit, the very dwelling place of God—not buildings made of stone, and certainly not hearts made of stone—but hearts made of flesh, renewed by His Spirit. Jesus didn’t come to continue the Old Covenant. He came to fulfill it.And in doing so, He didn’t just redefine worship—He relocated it. He removed it from buildings and altars and placed it where it always belonged: within us. When we turn to Jeremiah 31, we find a crucial prophecy that Hebrews directly quotes—declaring the arrival of something radical: a New Covenant. The author of Hebrews makes it unmistakably clear in Hebrews 8:7–9, 13:“If the first covenant had been faultless, there would have been no need for a second covenant to replace it. But when God found fault with the people, He said: ‘The day is coming,’ says the Lord, ‘when I will make a new covenant with the people of Israel and Judah. This covenant will not be like the one I made with their ancestors when I took them by the hand and led them out of the land of Egypt. They did not remain faithful to my covenant, so I turned my back on them,’ says the Lord… When God speaks of a ‘new’ covenant, it means He has made the first one obsolete. It is now out of date and will soon disappear.” The text leaves no room for confusion. The Old Covenant was not enough—it was never meant to be permanent. It was preparatory, pointing to something better. On The Concept of The Old System Being Replaced, See Also: 2 Corinthians 3:7 The old way, with laws etched in stone, led to death, though it began with such glory that the people of Israel could not bear to look at Moses’ face. For his face shone with the glory of God, even though the brightness was already fading away. 8 Shouldn’t we expect far greater glory under the new way, now that the Holy Spirit is giving life? 9 If the old way, which brings condemnation, was glorious, how much more glorious is the new way, which makes us right with God! 10 In fact, that first glory was not glorious at all compared with the overwhelming glory of the new way. 11 So if the old way, which has been replaced, was glorious, how much more glorious is the new, which remains forever! If we continue reading in Hebrews, this theme continues with even greater clarity. Hebrews 9:1 says:“That first covenant between God and Israel had regulations for worship and a place of worship here on earth.” But those regulations—the rituals, the sacrifices, the symbols—were never meant to perfect us. Hebrews 9:9–10 explains:“The gifts and sacrifices that the priests offer are not able to cleanse the consciences of the people who bring them. For that old system deals only with food and drink and various cleansing ceremonies—physical regulations that were in effect only until a better system could be established.” That better system has been established—in Christ.Hebrews 9:23–24 continues:“That is why the tabernacle and everything in it, which were copies of things in heaven, had to be purified by the blood of animals. But the real things in heaven had to be purified with far better sacrifices than the blood of animals. For Christ did not enter into a holy place made with human hands, which was only a copy of the true one in heaven. He entered into heaven itself to appear now before God on our behalf.” This isn’t abstract theology. It’s a declaration: the old covenant is fulfilled, the temple rituals are complete, and Jesus now mediates a better covenant, in a better sanctuary, offering a better sacrifice. We don’t drag animal offerings to altars anymore.We worship the true Temple—Jesus Himself. In Matthew 5, during the Sermon on the Mount, Jesus introduces this New Covenant ethic through a radical shift—the so-called six antitheses. He says:“You have heard the law that says, ‘An eye for an eye and a tooth for a tooth.’ But I say, do not resist an evil person! If someone slaps you on the right cheek, offer the other cheek also.” (Matthew 5:38–39) He’s not abolishing the Old Testament; He’s fulfilling it—just as He said earlier in Matthew 5:17. Even the Psalms, which include the imprecatory pleas for vengeance, are reframed through Christ. In the New Covenant, those calls for retribution are not prescriptive. Jesus calls us to something higher:“Love your enemies! Pray for those who persecute you!” (Matthew 5:44) Worship under Jesus isn’t about revenge. It’s about radical, sacrificial love. Jesus didn’t come to prop up the old temple system—He came to end it and embody it. His once-and-for-all sacrifice replaced ritual with reality. And once again, it’s not about a building—it’s about a body. In John 2:19–21, Jesus makes this explicitly clear:“All right,” Jesus replied. “Destroy this temple, and in three days I will raise it up.” “What!” they exclaimed. “It has taken forty-six years to build this temple, and you can rebuild it in three days?” But when Jesus said “this temple,” He meant His own body.” He was the true temple all along.This same truth is echoed in Acts 7, when Stephen declared to his accusers:“The Most High doesn’t live in temples made by human hands.” (Acts 7:48)Paul affirms it again in Acts 17:24–25 while preaching in Athens:“He is the God who made the world and everything in it. Since He is Lord of heaven and earth, He doesn’t live in man-made temples, and human hands can’t serve His needs—for He has no needs. He Himself gives life and breath to everything, and He satisfies every need.” So where does God dwell now?In us. 1 Corinthians 3:16 says:“Don’t you realize that all of you together are the temple of God and that the Spirit of God lives in you?” And 1 Corinthians 6:19 personalizes it further:“Don’t you realize that your body is the temple of the Holy Spirit, who lives in you and was given to you by God?” This is the fulfillment. This is the new dwelling place. Even the book of Revelation seals this reality forever. In the New Jerusalem, there is no physical temple. Why? Because the presence of God is no longer confined.“I saw no temple in the city, for the Lord God Almighty and the Lamb are its temple.” (Revelation 21:22) Worship is no longer geographical. It’s personal.It’s not in a building in Jerusalem. It’s in you. Anyone calling for the rebuilding of a physical temple is missing the point. Worse—they’re denying what Jesus said about Himself and what the Scriptures say about us. To demand another temple is to ignore the clear teaching of the New Covenant. There is no future temple. There’s no need. The old was destroyed for a reason. In 70 AD, God allowed the temple to fall because He had already built a new one—us. We are now His dwelling place. If we keep reading in the Gospel of John, right after Jesus declares Himself to be the true Temple, we encounter His famous conversation with the Samaritan woman at the well. It’s an unusual moment for many reasons, but primarily because Jews had nothing to do with Samaritans. We discussed this historical rift earlier, particularly when studying 2 Kings and 2 Chronicles. After the fall of Israel to the Assyrians—recorded in 2 Kings 17—the northern tribes were taken into exile. The Assyrians then repopulated the land with foreigners, who intermarried with the remaining Israelites. Their capital became Samaria, and their mixed worship and ethnic heritage birthed a people despised by the Jews: the Samaritans. This is why they spoke Aramaic, why their theology was fragmented, and why there was such hostility between the two groups by the time of Jesus. It’s also why Jesus often used Samaritans in His parables—like the Good Samaritan—not just to tell a moral story, but to shame the religious elites who believed themselves to be righteous while rejecting mercy. Now, Jesus—God in the flesh—is sitting at Jacob’s well, in Samaritan territory, speaking with a woman whom most Jewish men wouldn’t even acknowledge. He prophetically reveals her past, telling her that she has had five husbands and is now with a man who is not her husband. She responds, understandably stunned, saying:“Sir, you must be a prophet. So tell me, why is it that you Jews insist that Jerusalem is the only place of worship, while we Samaritans claim it is here at Mount Gerizim, where our ancestors worshiped?”(John 4:19–20)Jesus responds with a revolutionary shift in worship:“Believe me, dear woman, the time is coming when it will no longer matter whether you worship the Father on this mountain or in Jerusalem. You Samaritans know very little about the one you worship, while we Jews know all about Him, for salvation comes through the Jews. But the time is coming—indeed, it’s here now—when true worshipers will worship the Father in spirit and in truth. The Father is looking for those who will worship Him that way. For God is Spirit, so those who worship Him must worship in spirit and in truth.”(John 4:21–24) This is a climactic moment. Jesus, speaking to a Samaritan woman, at Jacob’s well—a place loaded with patriarchal history—announces the end of geography-based worship. No longer would it be about Mount Gerizim or Jerusalem. No longer about a specific city, altar, or building. The time is now. Worship would no longer be about location, but about transformation.It would be relational and spiritual, not ritual or regional. This declaration is perfectly consistent with everything else Jesus has been revealing. The system of temples, priests, and sacrifices has come to an end because He has fulfilled its purpose. He is the temple. He is the sacrifice. He is the great high priest. To insist on rebuilding a temple today is not just confusion—it’s rejection. It is a refusal to accept Jesus’ own words, His finished work, and the New Covenant He inaugurated. Jesus doesn’t point people to a place anymore.He points them to Himself. Worship is no longer centered on a mountain, a temple, or a stage. It is not about what we do in a sacred space. It is about who we are as sacred people—indwelled by the Holy Spirit. As Jesus told the Samaritan woman: “The time is now.”And if we belong to Christ, we are already living in it. ________________________________________ So what is worship? In the modern church, “worship” is often mistaken for a music style or a block of time in a Sunday service. But according to Scripture, worship is far more than songs—it's about sacrifice, obedience, and relationship. Let’s look at what the Bible actually says. Romans 12:1 says, “And so, dear brothers and sisters, I plead with you to give your bodies to God because of all He has done for you. Let them be a living and holy sacrifice—the kind He will find acceptable. This is truly the way to worship Him.” Worship isn’t just lifting your hands in a song. It’s offering your life as a sacrifice. Hebrews 13:15–16 echoes this:“Therefore, let us offer through Jesus a continual sacrifice of praise to God, proclaiming our allegiance to His name. And don’t forget to do good and to share with those in need. These are the sacrifices that please God.” This is where we turn from temples to bodies, from rituals to relationships, from lip service to lifestyle. It’s not about a stage. It’s not about a song. It’s about a surrendered life—a lifestyle of sacrificial obedience. Let’s get specific.The Greek word used for worship is προσκυνέω (proskuneó), from pros (toward) and kyon (dog). Literally, it paints the image of a dog licking its master’s hand. This is not poetry—it’s posture. It speaks of reverent submission, loyalty, humility.It has nothing to do with singing. This understanding fits exactly with what we see in Romans 12 and Hebrews 13. Worship is about devotion. Repentance. Obedience. Loyalty. A heart posture before a holy God. This is why Jesus says in Luke 6:46, “So why do you keep calling Me ‘Lord, Lord!’ when you don’t do what I say?”That’s not worship. That’s contradiction. In Luke 7:36–38, we get a real-life image of worship in motion. A sinful woman enters a home uninvited, falls at Jesus’ feet, weeps, and washes His feet with her hair. No song. No spotlight. Just raw, unfiltered, broken repentance. That’s προσκυνέω. That’s worship. The Bible also shows us what worship isn’t. The idea that God rejects worship from sinful, unrepentant hearts is not new. The prophets thundered it. Jesus clarified it. Peter brought it straight into the church.Isaiah 1:13–17 says:“Stop bringing Me your meaningless gifts; the incense of your offerings disgusts Me! As for your celebrations of the new moon and the Sabbath and your special days for fasting—they are all sinful and false. I want no more of your pious meetings... When you lift up your hands in prayer, I will not look. Though you offer many prayers, I will not listen, for your hands are covered with the blood of innocent victims... Wash yourselves and be clean!” Amos 5:21–24 joins the refrain:“I hate all your show and pretense—the hypocrisy of your religious festivals and solemn assemblies. I will not accept your burnt offerings... Away with your noisy hymns of praise! I will not listen to the music of your harps. Instead, I want to see a mighty flood of justice, an endless river of righteous living.” The message is clear: songs are not worship if they aren’t backed by a life of righteousness. Isaiah and Amos aren’t condemning music. They’re condemning the fraud of religious performance without repentance. Songs without submission. Praise without purity. And Jesus makes the same point in the Gospels. In Matthew 15:7–9, quoting Isaiah 29, He says:“You hypocrites! Isaiah was right when he prophesied about you, for he wrote, ‘These people honor Me with their lips, but their hearts are far from Me. Their worship is a farce, for they teach man-made ideas as commands from God.’” The issue here is tradition—not the old kind, but the new traditions of man dressed up in LED lights and fog machines. Some people leave churches like ours because we don’t have a full worship band or weekly performance-driven sets. But what if we stopped singing songs altogether? Would the worship disappear?Not if we understand it biblically. In Acts 2:42, we’re told the early church devoted themselves to the apostles’ teaching, fellowship, breaking of bread, and prayer. Worship was there, but it wasn’t about volume or production—it was about devotion and unity. Even Peter, often known for boldness more than tenderness, carries this message straight into the New Testament Church. In 1 Peter 2:1–2, he says:“So get rid of all evil behavior. Be done with all deceit, hypocrisy, jealousy, and all unkind speech. Like newborn babies, you must crave pure spiritual milk so that you will grow into a full experience of salvation.” Then in 1 Peter 3:7, he adds:“Husbands must give honor to your wives... Treat her as you should so your prayers will not be hindered.”And quoting Psalm 34 in verses 10–12, he reminds us:“The eyes of the Lord watch over those who do right, and His ears are open to their prayers. But the Lord turns His face against those who do evil.” This is staggering. Peter tells us that even your marriage behavior affects your spiritual access. This is worship as lifestyle, not liturgy. The Old Testament declared it, and the New Testament confirmed it. Psalm 66:18 affirms: “If I had not confessed the sin in my heart, the Lord would not have listened.” It’s not about perfection—it’s about posture. A broken and contrite heart, as Psalm 51:17 declares, is the kind of offering God never rejects. This brings us to the Psalms. They are a treasure—but only when read with discernment and fulfillment in view.Not every Psalm is a command to imitate. Some express longing. Some plead for vengeance. Some rejoice in deliverance. And some prophesy of Christ. So we must read the Psalms theologically, not just emotionally.Ask:• What in this Psalm is still for me?• What has already been fulfilled in Christ? Let the Psalms teach you how to feel—but let Jesus teach you how to respond. We don’t seek vengeance because Psalm 109 said so; we forgive because Jesus said so. Psalm 23 comforts because the Lord is our Shepherd—not because David penned poetic words. Psalm 51 reminds us of mercy, but our clean hearts come not just from confession—but from Christ. This is not just about inspiration—it’s about transformation.Fulfillment isn’t just prophecy—it’s a lifestyle.Worship isn’t volume; it’s obedience. You can sing the Psalms, but you better live them too. Don’t raise your hands on Sunday and slander your neighbor on Monday. Don’t mouth prayers while living in unrepentant sin. Worship is not noise—it’s alignment. Paul says it this way in Romans 12: “Let your whole body be an instrument.”So use it. See Jesus in every Psalm. He is not hidden—He is revealed. Psalm 22 foretells Calvary, not just echoes it. Psalm 69 reflects His suffering. Psalm 110 is not about an earthly king—it’s about the Messiah’s enthronement. If you read the Psalms without seeing Jesus, you’re missing the point. Yes, the Psalms are for you. But not to leave you where you are—they’re meant to lead you to who He is.Don’t just sing them. Live them.Don’t just feel them. Fulfill them.Don’t just read them. See Jesus in them. That’s not lip service.That’s lifestyle.And that—is worship. ________________________________________ ©️ Copyright 2025 Gene Simco Most Scripture quotations are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Carol Stream, Illinois 60188. All rights reserved. Scriptures in brackets reflect the original Biblical languages.
We looked at the book of Job in the last chapter, untangling the reason for suffering. That message reminded me of an old French proverb: “A good meal ought to begin with hunger.” It’s true. When you're not hungry, it’s hard to enjoy the food in front of you. But when you’re starving? Even simple bread tastes divine. In the same way, when we come to the Word of God with hunger, we will always be fed. As Jesus said, “Blessed are those who hunger and thirst for righteousness, for they will be satisfied.” That same hunger is the foundation of effective worship. True worship doesn’t start with songs or rituals—it begins with desperation for God. Now picture your phone’s playlist. Songs for every mood—joy, sorrow, praise, heartbreak, anger, peace. The Book of Psalms is the Bible’s own inspired playlist. It captures every spectrum of human emotion in a way no other part of Scripture does. It speaks the language of our soul, in raw, poetic, prophetic, and powerful expression. From the heights of jubilant praise to the depths of despair, the Psalms give voice to the full human experience. And in doing so, they teach us how to come to God honestly—not in polished performance, but in authentic relationship. It’s no accident that Psalms is the most quoted Old Testament book in the New Testament. When Jesus cried out on the cross, He quoted a Psalm. When Peter explained the resurrection at Pentecost, he turned to the Psalms. When the author of Hebrews revealed the identity and supremacy of Christ, again—Psalms.More than Genesis, more than Isaiah, more than any other book, the early Church and Jesus Himself turned to the Psalms. But here’s the twist most modern readers miss: when they quoted the Psalms, they quoted them from the Greek Septuagint—not from the later Hebrew Masoretic Text. In other words, the Psalms as preserved in the Bible of the Early Church. They weren’t just quoting poetry. They were proclaiming fulfilled prophecy. The Psalms were sung, prayed, and preached as divine truth that pointed forward to the Messiah. And in Jesus, every line finds its ultimate fulfillment. This is why the Psalms remain so central to Christian worship today. These are not just Israel’s ancient songs—they are Jesus’ songs. They are your songs. The Psalms are songs of the suffering servant, the cries of a righteous king, the meditations of the worshiper, and the declarations of victory through the Son of God.Yes, they are poetry. But they are also prophecy, prayer, and warfare. And every one of them leads to Jesus. The Psalms are unique among the books of the Bible because they were sung by Jesus, quoted by the apostles, and woven directly into the fabric of the New Testament. They stand as both prophecy and prayer—offering declarations of God’s faithfulness, raw human emotion, and powerful glimpses of the coming Messiah. These inspired songs continue to resonate today because they speak to both the head and the heart, combining doctrine with devotion. What we’ll focus on in this chapter is threefold: first, the structure and purpose of the Psalms; second, how the Psalms foreshadow and reveal Jesus Christ; and finally, how they shape our worship, prayer, life, and faith. There is a recognizable structure in the Psalms—one that often goes unnoticed unless you read carefully. Within the collection, you’ll see headings that divide the Psalms into five sections, labeled Book One through Book Five. These headings are not arbitrary. The five-fold division mirrors the five books of the Torah (Genesis through Deuteronomy), as if to say: here is Israel’s Torah of worship and prayer. Just as the Torah was the foundation of the Law, the Psalms are the foundation of devotion. There are 150 Psalms in most modern Bibles, but the structure within that collection is far from random. Each book has its own theme, its own tone, and often ends with a doxology or benediction—signaling a liturgical flow from lament to praise, from confession to confidence, from chaos to covenantal hope. This structure is not only literary, but spiritual. It guides the worshiper through the valleys and mountaintops of faith. And when read through the lens of Christ, the entire book of Psalms opens up like a prophetic tapestry—revealing the suffering servant, the reigning King, and the eternal priest. The Book of Psalms is divided into five books, and each carries a distinct tone and theological emphasis—reflecting not only the journey of ancient Israel but also the inner journey of every believer:• Book One (Psalms 1–41) emphasizes personal devotion and God’s guidance. It begins with the blessing of the individual who delights in God’s law and ends with David’s reflections on God’s faithfulness amid personal trials.• Book Two (Psalms 42–72) shifts to the reign of God and the struggles of Israel. These psalms often reflect national concerns, deliverance from enemies, and the longing for a righteous king.• Book Three (Psalms 73–89) centers on national crisis and God’s sovereignty. This section contains psalms of Asaph and others crying out during times of turmoil, questioning why evil prospers and pleading for God’s justice and restoration.• Book Four (Psalms 90–106) lifts our eyes back to God’s eternal reign. It reminds us that no matter what happens on earth, God is sovereign above all rulers, and His kingdom is everlasting.• Book Five (Psalms 107–150) culminates in praise and thanksgiving. This section ends with the great Hallelujah Psalms (146–150), each beginning and ending with the phrase “Praise the Lord!”—a fitting crescendo to the inspired songbook of the Bible. In addition to this structure, the Psalms contain varied genres, each expressing a different facet of our relationship with God. These genres include lament, praise, thanksgiving, kingship, remembrance, and wisdom. Understanding these genres is vital if we’re going to interpret and apply the Psalms rightly under the New Covenant in Christ. WISDOM PSALMS For example, the wisdom psalms teach us how to live with discernment in a fallen world. Two central examples are Psalm 1 and Psalm 119.Psalm 1 lays the foundation for the entire book, presenting the two paths: the way of the righteous and the way of the wicked.“Oh, the joys of those who do not follow the advice of the wicked, or stand around with sinners, or join in with mockers. But they delight in the law of the Lord, meditating on it day and night. They are like trees planted along the riverbank, bearing fruit each season. Their leaves never wither, and they prosper in all they do.” (Psalm 1:1–3) Wisdom, according to Scripture, is not neutral. It is a moral and spiritual choice. Those who delight in God's Word flourish; those who reject it are like chaff blown by the wind. This same delight continues in Psalm 119, the longest chapter in the Bible, which celebrates the beauty, power, and guidance of God’s Word:“Your word is a lamp to guide my feet and a light for my path.” (Psalm 119:105) Together, these wisdom psalms shape our daily choices, habits, and priorities. They don’t merely inform—they transform. They invite us to live lives of obedience and dependence, not just reverence and emotion. MESSIANIC PSALMSMessianic Psalms point to Jesus, and we’ll look at more of them later. But just to give a few examples:In Psalm 22—The Crucified King—verse 1 begins with the familiar cry, “My God, my God, why have you abandoned me?” (Psalm 22:1).Then, in verse 16, “They have pierced my hands and feet.”And verse 18 says, “They divide my garments among themselves and throw dice for my clothing.” This psalm details the suffering of a righteous man who is mocked, pierced, and surrounded by enemies. These descriptions directly align with the crucifixion of Jesus as recorded in Matthew 27:35—“After they had nailed him to the cross, the soldiers gambled for his clothes by throwing dice.”—and John 19:24, which adds, “So they said, ‘Rather than tearing it apart, let’s throw dice for it.’ This fulfilled the Scripture that says, ‘They divided my garments among themselves and threw dice for my clothing.’” In Psalm 110, we see the Eternal Priest-King: “The Lord said to my Lord, ‘Sit in the place of honor at my right hand until I humble your enemies beneath your feet.’” (Psalm 110:1) This is the most quoted Psalm in the New Testament. It’s referenced in Hebrews 1:13—“God never said to any of the angels, ‘Sit in the place of honor at my right hand until I humble your enemies, making them a footstool under your feet.’”—as well as in Acts 2:34–36, where Peter declares Jesus as both King and High Priest forever, after the order of Melchizedek. Messianic Psalms give us confidence in God's plan and confirm Jesus as the fulfillment of prophecy: the Suffering Servant, the Reigning King, and the Final Priest. LAMENT PSALMS We also see Lament Psalms—crying out in distress. Psalm 13 says, “O Lord, how long will you forget me? Forever? How long will you look the other way?” (Psalm 13:1) Psalm 42 is a Psalm for the dry spiritual season: “As the deer longs for streams of water, so I long for you, O God.” And later, “Why am I discouraged? Why is my heart so sad? I will put my hope in God!” (Psalm 42:1, 5) Psalm 13 wrestles with abandonment, despair, and delayed answers—but it ends in trust: “But I trust in your unfailing love. I will rejoice because you have rescued me.” (Psalm 13:5) Psalm 42, written by the sons of Korah, is a reflection of spiritual depression. Lament Psalms give us permission to grieve, question, and cry out to God. They teach us that faith is not the absence of emotion—but the persistence of trust. PRAISE PSALMSThen we have Praise Psalms—declaring God's greatness. Psalm 100 is a joyful call to worship: “Shout with joy to the Lord, all the earth! Worship the Lord with gladness. Come before him, singing with joy.” (Psalm 100:1–2)Psalm 150 calls for universal praise: “Let everything that breathes sing praises to the Lord! Praise the Lord!” (Psalm 150:6) Psalm 100 is short but powerful. It calls us to enter God's presence with singing and thanksgiving because “the Lord is good. His unfailing love continues forever, and his faithfulness continues to each generation.” (Psalm 100:5) The final Psalm, Psalm 150, erupts in a doxology—a crescendo of the Psalter, calling all of creation into worship. Praise Psalms remind us that worship is a response to God's character, not our circumstances. These aren’t optional—they are essential expressions of adoration and awe. IMPRECATORY PSALMSWe also encounter Imprecatory Psalms. These are psalms that call for God’s justice. They include prayers that call down judgment, curses, or vengeance on enemies. They reflect the raw human cry for justice in a broken, fallen world. In context, they express the honest emotions of the oppressed—not necessarily commands for violence. Jesus fulfills and reframes these Psalms—not by endorsing retaliation—but by absorbing the wrath and offering redemption.“But I say, love your enemies! Pray for those who persecute you!” (Matthew 5:44) The imprecatory Psalms show us where people were—but Jesus shows us where God was leading. Psalm 69 is a powerful example—the zeal of the Suffering Servant. It contains fierce cries for justice: “Pour out your fury on them; consume them with your burning anger.” (Psalm 69:24) Yet, this same Psalm is quoted in the New Testament to describe Jesus. In John 2:17, the disciples remember this scripture: “Passion for God’s house will consume me,” showing that zeal for the Lord’s holiness does not always lead to vengeance—but to sacrifice. In Romans 11:9–10, Paul again quotes Psalm 69, revealing how it was fulfilled in Christ, who absorbs wrath rather than unleashing it—at least for now. Psalm 109 is another example, a brutal Psalm containing intense curses against an enemy: “May his children become fatherless, and his wife a widow.” (Psalm 109:9) Peter references this Psalm in Acts 1:20 in regard to Judas, saying, “Let his home become desolate, with no one living in it,” and, “Let someone else take his position.” Psalm 109 was prophetically applied to the betrayal of Jesus, confirming that God’s justice is not forgotten, though it is ultimately fulfilled through the cross. Psalm 137 is the Babylonian curse. It ends with one of the most shocking verses in all of Scripture: “Happy is the one who takes your babies and smashes them against the rocks!” (Psalm 137:9) That’s not a memory verse for your fridge, and it rightly causes discomfort. It reflects the deep pain and rage of exiles witnessing the horrors of war and oppression. But it is not a call to emulate. It is a window into the raw cries of those who have been wronged. Psalm 21 presents either a king’s triumph or terror. It says, “You will capture all your enemies. Your strong right hand will seize all who hate you. When you appear, you will burn them up as in a blazing furnace. The Lord will consume them in his anger; fire will devour them. You will wipe their children from the face of the earth; they will never have descendants.” (Psalm 21:8–10) This too can be unsettling. But when read theologically, Psalm 69 and Psalm 21 blend royal victory with fierce judgment—fulfilled not in reckless human revenge, but eschatologically in Christ’s return. These are not Psalms to be weaponized in the present; they are signposts pointing forward to God's ultimate justice, not man's premature wrath. And so, we need to talk about how not to misuse Psalms. Let’s look at Psalm 139. This is often quoted in pro-life contexts. “You made all the delicate, inner parts of my body and knit me together in my mother’s womb.” (Psalm 139:13) It is a powerful truth that affirms the sacredness of life and the creative hand of God.However, many stop reading too soon. By verse 19, that same Psalmist says: “O God, if only you would destroy the wicked! Get out of my life, you murderers!” (Psalm 139:19) Suddenly, the tone shifts from the sanctity of life to the desire for judgment. This should be a lesson to us in context. Psalm 137 ends with a disturbing cry for the killing of babies. Psalm 139 speaks of life in the womb and then quickly shifts to a prayer for the destruction of the wicked. This is not contradiction—it’s complexity. These Psalms are raw, emotional, and honest. But if we pull one verse out to make a point, without reading the whole passage, we risk using Scripture in a way it was never intended. The message of Psalm 139 is not a legislative commentary. It’s a confession: God sees all, knows all, and judges all. He is the Creator of life and the Judge of sin. And through Christ, He offers mercy to all. We must interpret these Psalms with theological depth, not political simplicity. We see the same complexity in Jeremiah 1:5–10, often quoted in pro-life discussions: “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my prophet to the nations.” But again—keep reading. Verse 10 says: “Today I appoint you to stand up against nations and kingdoms. Some you must uproot and tear down, destroy and overthrow. Others you must build up and plant.” Jeremiah is called to preach—and destroy. This is a commission of judgment, not sentimentality. And by the time we get to Jeremiah 18:21, the prophet—now persecuted—prays: “Let their children starve. Let them die by the sword. Let their wives become childless widows. Let their old men die in a plague, and let their young men be killed in battle!” Let that sink in. So while Jeremiah 1:5 affirms God’s knowledge and calling before birth, it does not specifically address the topic of abortion. It affirms the sovereignty of God in life’s beginning—but in the same breath, the text includes prayers for the violent end of children. These passages, when pulled out of context and used as slogans, can backfire—because even an unbeliever who has read the Bible might call you on it. We must fully consider the full context of God’s Word. There are many places in Scripture where men, women, and children are killed—sometimes by the command of God, sometimes as a result of human violence, and sometimes even at the hands of those considered biblical heroes, like David. This is not an endorsement of violence—but a reflection of the brutal reality of a broken world. The Old Testament reveals the depth of sin, the cry for justice, and the longing for a better covenant. And that’s exactly what we have in Christ. Jesus redefines the battlefield. He absorbs the wrath. He conquers the violence—not by escalating it, but by being crucified in the place of the violent. He is the fulfillment of the Psalms—not the echo of their anguish. And He shows us where God was leading all along. I might have mentioned that Psalm 150 was the final Psalm—but in the Bible of the early Church, we actually find one more: Psalm 151. And I want to take a minute to talk about it. Though not included in the Masoretic Text—the Hebrew text that forms the basis for most modern Old Testaments and which we’ve discussed in the past—Psalm 151 appears in the Septuagint, the Greek Old Testament. This version was accepted and widely used by the early Church. The fact that it was removed from later Jewish canon and absent from most Protestant Bibles today is not a reflection of its lack of value, but of a redaction. Its presence in the Septuagint and early Christian manuscripts affirms that it was, at one time, considered inspired Scripture by many. Psalm 151 reflects David’s heart as a young shepherd. It begins:“I was small among my brothers, and the youngest in my father’s house. I tended my father’s sheep.”And then it declares:“The Lord took me from tending my father’s sheep and anointed me with oil. He made me great among my brothers, and beautiful among the men of my people.” This Psalm emphasizes a truth we see repeatedly in Scripture: God exalts the humble. He raises up the overlooked. He chooses the weak to shame the strong. David was the last son in line, forgotten even by his own father when Samuel came looking for a king—but God saw him. God called him. And God anointed him. Psalm 151 reinforces the same theme we find woven through the Psalms and fulfilled in Christ: the God who lifts the lowly, the God who anoints the shepherd to become a king. And not just any king—but the forerunner to the ultimate Shepherd King, Jesus, the Son of David. Jesus, like David, was born in obscurity. He was rejected, underestimated, and despised. But like David, He was anointed by the Spirit, chosen by the Father, and lifted up—not just to lead a nation—but to redeem all nations. The redaction—or more plainly, the rejection—of Psalm 151 from most modern Bibles is a glaring reminder: parts of what the early Christians received as Scripture have been removed. This isn’t merely a matter of textual debate—it’s a matter of how we understand what was considered sacred in the time of the apostles and the early Church. Psalm 151 didn’t fade into obscurity because it lacked truth—it was set aside in a post-Christian redrawing of boundaries, guided by later rabbinic tradition. But the early Church knew better.They sang it. They copied it. And they preserved it. Because Psalm 151 doesn’t just speak of David—it foreshadows the Messiah. It reminds us that the God who sees the smallest shepherd boy is the same God who stepped into human history through a carpenter’s son. And He’s the same God who still sees us today—small, overlooked, broken—and says, “That one. I will anoint that one.” Before we get into the examples, it's worth taking a moment to offer a brief reminder—and for some, maybe an introduction—about why the Psalms in the Greek Bible of the early Church are so significant. By the time of Jesus, Hebrew was no longer the everyday language of most Jews. Centuries of conquest and exile—first by the Assyrians, then the Babylonians—had scattered the Jewish people across regions where other languages prevailed. Aramaic had become the common spoken tongue among the Jews in Judea and Galilee, and Greek was the dominant language of the broader world. This is why, when Jesus is quoted in the New Testament, it's almost always in Aramaic, not Hebrew—except perhaps in one cry from the cross. And this is also why the entire New Testament, including the book of Hebrews—written to Jewish believers—is written in Greek, not Hebrew. It wasn’t a betrayal of tradition; it was a necessity for communication. The early Church, led by Jewish apostles like Paul, James, and John, all wrote in Greek. And they didn’t just write in Greek—they quoted from the Greek Old Testament, known as the Septuagint (often abbreviated LXX). This was the Bible of the early Christians. And this matters. Because the Greek Psalms preserve Messianic prophecies more clearly than the later Masoretic Text (MT), which became the standardized Hebrew version of the Old Testament centuries later—long after the time of Jesus and the apostles. The Psalms are a case in point. Many of the prophetic passages pointing directly to Christ—His crucifixion, resurrection, incarnation, and divine kingship—are only present or clear in the Greek version. Take Psalm 22:16, one of the most important prophecies of the crucifixion. In the Greek Septuagint, it reads: “They pierced my hands and feet.” In the later Masoretic Hebrew, it reads: “Like a lion at my hands and feet.” That difference is not minor—it’s a complete shift in meaning. And it shows up clearly in how the apostles quoted it. They cited the Greek, not the later Hebrew. Why does this matter? Because many of the Old Testament prophecies that the New Testament writers used to proclaim Jesus as the Messiah only line up if you’re reading from the Septuagint. Without the Greek Psalms, many of these theological connections are blurred—or lost entirely. If you’re reading a good modern translation, check the footnote for Psalm 22:16. Many will include a note like: “LXX reads ‘they pierced.’” That’s the Greek version—the one the early Church used. The one that pointed clearly to the suffering Savior. It’s the same reason most Christians today have never heard of Psalm 151—because it only survives in the Bible of the early Church. MORE ABOUT THE BIBLE OF THE EARLY CHURCH And now that we understand that, we can turn to the Psalms themselves. Because the Psalms don’t just set the tone for worship—they set the stage for Jesus.The Psalms are quoted approximately 68 times directly in the New Testament. The only book that comes close is Isaiah, with 55–60 direct quotations, followed by Deuteronomy at around 40. But when we include allusions—not just direct quotes—the Psalms remain the most referenced book of all. And almost every single one of these quotations and allusions comes from the Greek Septuagint, not the Masoretic Hebrew text.So, with that foundation in place, let’s look in depth at how the Psalms—especially in the form preserved in the Bible of the early Church—point directly to Jesus. ________________________________________Psalm 8:5 (LXX Psalm 8:6) – Lower Than the AngelsGreek (LXX – Bible of the Early Church):ἠλάττωσας αὐτὸν βραχύ τι παρ᾽ ἀγγέλουςEnglish Translation:"You made him a little lower than the angels."Hebrew (Later Masoretic Text):וַתְּחַסְּרֵהוּ מְעַט מֵאֱלֹהִיםEnglish Translation:"You made him a little lower than God [or the gods]."NT Quotation:"You made them only a little lower than the angels..." (Hebrews 2:7)Comment:The LXX says "angels," tying directly to Jesus' incarnation. The MT says “Elohim,” which could mean “God” or “divine beings.” The New Testament’s theology of Christ’s humility depends on the LXX rendering.________________________________________Psalm 16:10 (LXX Psalm 15:10) – Resurrection ForetoldGreek (LXX – Bible of the Early Church):ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην, οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράνEnglish Translation:"For you will not abandon my soul to Hades, nor will you allow your Holy One to see decay."Hebrew (Later Masoretic Text):כִּי לֹא תַעֲזֹב נַפְשִׁי לִשְׁאוֹל לֹא תִתֵּן חֲסִידְךָ לִרְאוֹת שָׁחַתEnglish Translation:"For you will not abandon my soul to Sheol, nor will you let your faithful one see the pit."NT Quotation:"You will not leave my soul among the dead or allow your Holy One to rot in the grave." (Acts 2:27; Acts 13:35)Comment:Peter and Paul quote the LXX word-for-word to show that David was prophesying the resurrection of Christ. The MT is more ambiguous, making this a cornerstone LXX-based fulfillment passage.________________________________________Psalm 22:16 (LXX Psalm 21:17) – Pierced Hands and FeetGreek (LXX – Bible of the Early Church):ὤρυξαν χεῖράς μου καὶ πόδαςEnglish Translation:"They pierced my hands and feet."Hebrew (Later Masoretic Text):כָּאֲרִי יָדַי וְרַגְלָיEnglish Translation:"Like a lion, my hands and my feet."NT Quotation:Implied in John 20:25 and Luke 24:39; alluded to in Matthew 27:35 (see also John 19:37).Comment:The LXX contains a clear crucifixion prophecy. The MT uses confusing wording (“like a lion”), missing the prophetic clarity. The Dead Sea Scrolls confirm the Greek reading predates the MT.________________________________________Psalm 40:6 (LXX Psalm 39:7) – A Body PreparedGreek (LXX – Bible of the Early Church):σῶμα δὲ κατηρτίσω μοιEnglish Translation:"But a body you prepared for me."Hebrew (Later Masoretic Text):אָזְנַיִם כָּרִיתָ לִּיEnglish Translation:"You have dug out [or opened] my ears."NT Quotation:"But a body you have prepared for me." (Hebrews 10:5)Comment:This LXX version explicitly foreshadows the Incarnation, making it crucial to understanding how Christ fulfills the sacrificial system. The MT lacks this clarity, offering instead a Hebrew idiom that obscures the fulfillment.________________________________________Psalm 45:6–7 (LXX Psalm 44:7–8) – The Divine KingGreek (LXX – Bible of the Early Church):ὁ θρόνος σου, ὁ Θεός, εἰς αἰῶνα αἰῶνοςEnglish Translation:"Your throne, O God, is forever and ever."Hebrew (Later Masoretic Text):כִּסְאֲךָ אֱלֹהִים עוֹלָם וָעֶדEnglish Translation:"Your throne, God, is forever and ever."NT Quotation:"Your throne, O God, endures forever and ever." (Hebrews 1:8)Comment:While the wording is similar in both texts, the LXX’s direct address to the Messiah as God gives clear support for the divinity of Christ, and Hebrews applies it to Jesus without hesitation.________________________________________Psalm 69:21 (LXX Psalm 68:22) – Vinegar for His ThirstGreek (LXX – Bible of the Early Church):καὶ ἔδωκαν εἰς τὸ βρῶμά μου χολὴν καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξοςEnglish Translation:"They gave me gall for my food, and for my thirst they gave me vinegar to drink."Hebrew (Later Masoretic Text):וַיִּתְּנוּ בְּבָרוּתִי רֹאשׁ וְלִצְמָאָתִי יַשְׁקוּנִי חֹמֶץEnglish Translation:"They gave me poison for food, and for my thirst they gave me vinegar to drink."NT Quotation:"They gave me sour wine for my thirst." (Matthew 27:34; John 19:28–30)Comment:Both texts mention vinegar, but the Greek specifies “gall” (χολή), a bitter substance that matches the Gospel account exactly. The LXX gives precision to the prophecy fulfilled at the cross.________________________________________Psalm 110:1 (LXX Psalm 109:1) – The Divine Messiah at God’s Right HandGreek (LXX – Bible of the Early Church):Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου· Κάθου ἐκ δεξιῶν μουEnglish Translation:"The Lord said to my Lord: Sit at my right hand..."Hebrew (Later Masoretic Text):נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִיEnglish Translation:"The Lord says to my Lord: Sit at my right hand..."NT Quotation:Quoted by Jesus in Matthew 22:44, Mark 12:36, Luke 20:42–43Also in Acts 2:34–35; Hebrews 1:13; 10:12–13Comment:The LXX provides the theological scaffolding for the early church’s Christology. This Psalm is the most quoted in the New Testament, used to demonstrate that the Messiah is divine and exalted, not merely David’s descendant.________________________________________Psalm 118:26 (LXX Psalm 117:26) – Blessed Is He Who ComesGreek (LXX – Bible of the Early Church):εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι ΚυρίουEnglish Translation:"Blessed is he who comes in the name of the Lord."Hebrew (Later Masoretic Text):בָּרוּךְ הַבָּא בְּשֵׁם יְהוָהEnglish Translation:"Blessed is he who comes in the name of the Lord."NT Quotation:Matthew 21:9, 23:39; Mark 11:9; Luke 13:35, 19:38; John 12:13Comment:Though the wording is nearly identical, the early church used the LXX to declare Jesus as the one "coming in the name of the Lord"—a phrase now loaded with messianic significance. The Palm Sunday shouts and Jesus' prophetic lament over Jerusalem hinge on this verse.________________________________________The Hallel: What Jesus Sang Before the CrossThese are the Psalms sung during Passover, traditionally known as the Hallel Psalms (113–118). These were not just songs of tradition—they were prophetic declarations from the lips of the Messiah Himself just before Gethsemane. Here’s how the Alpha (Old Testament) finds its Omega (New Testament) fulfillment in the final worship service before Jesus’ crucifixion.1. Ἄλφα – Psalm 113:5–6“Who can be compared with the Lord our God, who is enthroned on high? He stoops to look down on heaven and on earth.”Ὦμέγα – Philippians 2:6–8“Though he was God, he did not think of equality with God as something to cling to. Instead, he gave up his divine privileges… and became obedient to God and died a criminal’s death on a cross.”Explanation:This song opens the Hallel with praise to a God who humbles Himself. Jesus would sing this knowing He was the very fulfillment—the God who stooped, who came down, and would now die.________________________________________2. Ἄλφα – Psalm 114:1–2“When the Israelites escaped from Egypt… the land of Judah became God’s sanctuary.”Ὦμέγα – Luke 22:20“This cup is the new covenant between God and his people—an agreement confirmed with my blood.”Explanation:Passover looked back to Egypt—but Jesus sang this on the night He became the new Exodus. His blood would part the sea of sin. A new sanctuary was being built—not in Jerusalem, but in the hearts of believers.________________________________________3. Ἄλφα – Psalm 115:4–8“Their idols are merely things of silver and gold, shaped by human hands… Those who make them are just like them.”Ὦμέγα – John 2:19; Revelation 21:22“Destroy this temple, and in three days I will raise it up.” / “I saw no temple in the city, for the Lord God Almighty and the Lamb are its temple.”Explanation:As Jesus sings this, He is walking toward the destruction of idols, the collapse of temple worship, and the ushering in of the true and final dwelling place of God: Himself.________________________________________4. Ἄλφα – Psalm 116:3–4“Death wrapped its ropes around me… But I called on the name of the Lord: ‘Please, Lord, save me!’”Ὦμέγα – Luke 22:44; Hebrews 5:7“He prayed more fervently, and he was in such agony of spirit… He offered prayers with loud cries and tears to the one who could rescue him from death.”Explanation:Jesus would soon live this out in Gethsemane. The Psalm He sang becomes the prayer He prays. The cords of death wrapped around Him—and He walked into them willingly.________________________________________5. Ἄλφα – Psalm 117:1–2“Praise the Lord, all you nations. Praise him, all you people of the earth.”Ὦμέγα – Romans 15:11; Revelation 5:9“Praise the Lord, all you Gentiles. Praise him, all you people of the earth.” / “You ransomed people for God from every tribe and language and people and nation.”Explanation:Psalm 117 is the shortest Psalm—but it prophesies the broadest scope: all nations. Jesus sings this knowing His death would open the floodgates for the Gentiles.________________________________________6. Ἄλφα – Psalm 118:22–24“The stone that the builders rejected has now become the cornerstone. This is the Lord’s doing, and it is wonderful to see. This is the day the Lord has made.”Ὦμέγα – Acts 4:11; Matthew 21:42“The stone you builders rejected has now become the cornerstone.” / “This is the Lord’s doing, and it is wonderful to see.”Explanation:These are the final words of worship Jesus sings before His betrayal. He declares, in faith, that His rejection is not a tragedy—it’s God’s plan. The crucifixion is the day the Lord has made, and the resurrection will prove it.________________________________________ Conclusion:Jesus didn’t just quote Scripture—He sang it. He didn't just fulfill the Psalms—He lived them.“Then they sang a hymn and went out to the Mount of Olives.” (Matthew 26:30)He walked out of that upper room—not with fear, but with worship.He faced betrayal, Gethsemane, and the cross with the Psalms on His lips.And now, because of Him, you can sing them with understanding, power, and hope. ________________________________________ When reflecting on Psalm 51:16–17, we see that David understood it—even before the cross—that true worship was never about performance. It was about the posture of the heart. “You do not desire a sacrifice, or I would offer one. You do not want a burnt offering. The sacrifice you desire is a broken spirit. You will not reject a broken and repentant heart, O God.” (Psalm 51:16–17) David wasn’t rejecting the sacrificial system entirely—he was placing the priority where it belonged: the inner life. God never wanted hollow ritual. He wanted the heart. Jesus fulfills this truth and amplifies it under the New Covenant. Worship is no longer ritual-based or location-bound. It is your entire life: obedient, sacrificial, and surrendered. Worship is no longer about what you sing—it’s about how you live. It’s not about going to the temple. It’s about becoming the temple. This is where the Psalms lead us—not just to sing about God, but to live for Him. And yet today, we need to rethink worship in the Church. Many Christians associate worship with singing, and they often point to the Book of Psalms as their model. Yes, the Psalms include songs. And yes, there are many commands to praise. But here’s the truth: worship is not the same as singing. The Psalms reflect worship under the Old Covenant—centered around priests, the temple, sacrifices, and rituals. But the New Testament redefines worship entirely through Jesus. In fact, it’s impossible to worship exactly the way the Psalms describe, because we no longer sacrifice animals. We don’t travel to Jerusalem to sing Psalms in the temple. There has been a seismic shift. Even imprecatory Psalms—those calling for judgment or violence—are now filtered through the mercy and justice of Christ.So how did we get here? Why do we no longer offer burnt offerings?Why don’t we gather in Jerusalem’s temple with harp and incense?Because God destroyed the temple—on purpose. Twice.Let’s talk about why? If we go back to Jeremiah, we see this: Jeremiah 1:15 Listen! I am calling the armies of the kingdoms of the north to come to Jerusalem. I, the Lord, have spoken! “They will set their thrones at the gates of the city. They will attack its walls and all the other towns of Judah. I will pronounce judgment on my people for all their evil—for deserting me and burning incense to other gods. Yes, they worship idols made with their own hands! They rejected God and turned to false ones. God warned Judah through the prophet Jeremiah by referencing Shiloh, the location of the first tabernacle—the tent that once housed the Ark of the Covenant. God made it very clear: “I destroyed Shiloh. And I’ll do it again.” “Go now to the place at Shiloh where I once put the Tabernacle that bore my name. See what I did there because of all the wickedness of my people, the Israelites. While you were doing these wicked things, says the Lord, I spoke to you about it repeatedly, but you would not listen. I called out to you, but you refused to answer. So just as I destroyed Shiloh, I will now destroy this Temple that bears my name, this Temple that you trust in for help, this place that I gave to you and your ancestors.” (Jeremiah 7:12–14) And again, in Jeremiah 26:6:“Then I will make this Temple like Shiloh. I will make this city an object of cursing in every nation on earth.” The temple was destroyed the first time—by Babylon. But Jesus makes it clear: it will be destroyed again.“O Jerusalem, Jerusalem, the city that kills the prophets and stones God’s messengers! ... And now, look, your house is abandoned and desolate.” (Matthew 23:37–38) Then, in Matthew 24:1–2:“As Jesus was leaving the Temple grounds, his disciples pointed out the various Temple buildings. But he responded, ‘Do you see all these buildings? I tell you the truth, they will be completely demolished. Not one stone will be left on top of another!’” Jesus doesn’t say, “Babylon will destroy it again.” He essentially says: “I will.” Because God wasn’t passive in the temple’s destruction—He was purposeful. Babylon was just the instrument. The judgment came from heaven. Why?Because God’s people turned worship into ritual without righteousness. They trusted in a building rather than in God. They kept singing the songs but forgot the substance. They kept offering sacrifices but ignored repentance. They went through the motions of worship but missed the mission of holiness. And that’s exactly why Jesus redefines worship entirely: not in temples, but in truth.“But the time is coming—indeed it’s here now—when true worshipers will worship the Father in spirit and in truth. The Father is looking for those who will worship him that way.” (John 4:23) The Psalms prepared us for this—but Jesus made it reality. When Jesus spoke of the temple’s coming destruction, He wasn’t merely predicting doom—He was standing in divine agreement with Jeremiah. Jesus reaffirmed what the prophets had already declared: God abandons temples where people reject truth. And then He reveals something far more radical—He Himself is the true temple. Jesus came as the new and living temple. And when He stood before His disciples, prophesying its fall, He wasn’t speculating—He was revealing. To deny this is to deny Jesus’ own words about Himself and His prophetic authority. His declaration in Matthew 24, which we just read, was not a general forecast of political unrest. It was specific prophecy, and it was fulfilled in brutal detail in 70 AD when the Roman army razed the Jerusalem temple to the ground.This wasn’t just politics—it was prophecy fulfilled. Jesus prophesied destruction because a new temple was coming: Himself. God allowed the physical temple to fall because He no longer dwelt there.We see this echoed throughout the New Testament. In Acts 7:48–49, Stephen—just moments before his martyrdom—declared:“The Most High doesn’t live in temples made by human hands. As the prophet says, ‘Heaven is my throne, and the earth is my footstool. Could you build me a temple as good as that?’ asks the Lord.” Hebrews echoes this radical reorientation of worship and presence. The old covenant system, with priests and sacrifices, was temporary—a shadow waiting for its substance. “Christ has now become the High Priest over all the good things that have come. He has entered that greater, more perfect Tabernacle in heaven, which was not made by human hands and is not part of this created world.” (Hebrews 9:11) The covenantal shift was always part of the plan.Jeremiah 31:33 foresaw it long before Jesus arrived:“I will put my instructions deep within them, and I will write them on their hearts. I will be their God, and they will be my people.” And Ezekiel 36:26 made it even more personal:“And I will give you a new heart, and I will put a new spirit in you. I will take out your stony, stubborn heart and give you a tender, responsive heart.” What does this mean? It means that Jesus internalized what had once been external. It was no longer about outward obedience or rituals performed in sacred spaces. It was about the transformation of the inner life—the heart, the mind, the soul. Worship was no longer about attending the temple. It was about becoming the temple. We are now temples of the Holy Spirit, the very dwelling place of God—not buildings made of stone, and certainly not hearts made of stone—but hearts made of flesh, renewed by His Spirit. Jesus didn’t come to continue the Old Covenant. He came to fulfill it.And in doing so, He didn’t just redefine worship—He relocated it. He removed it from buildings and altars and placed it where it always belonged: within us. When we turn to Jeremiah 31, we find a crucial prophecy that Hebrews directly quotes—declaring the arrival of something radical: a New Covenant. The author of Hebrews makes it unmistakably clear in Hebrews 8:7–9, 13:“If the first covenant had been faultless, there would have been no need for a second covenant to replace it. But when God found fault with the people, He said: ‘The day is coming,’ says the Lord, ‘when I will make a new covenant with the people of Israel and Judah. This covenant will not be like the one I made with their ancestors when I took them by the hand and led them out of the land of Egypt. They did not remain faithful to my covenant, so I turned my back on them,’ says the Lord… When God speaks of a ‘new’ covenant, it means He has made the first one obsolete. It is now out of date and will soon disappear.” The text leaves no room for confusion. The Old Covenant was not enough—it was never meant to be permanent. It was preparatory, pointing to something better. On The Concept of The Old System Being Replaced, See Also: 2 Corinthians 3:7 The old way, with laws etched in stone, led to death, though it began with such glory that the people of Israel could not bear to look at Moses’ face. For his face shone with the glory of God, even though the brightness was already fading away. 8 Shouldn’t we expect far greater glory under the new way, now that the Holy Spirit is giving life? 9 If the old way, which brings condemnation, was glorious, how much more glorious is the new way, which makes us right with God! 10 In fact, that first glory was not glorious at all compared with the overwhelming glory of the new way. 11 So if the old way, which has been replaced, was glorious, how much more glorious is the new, which remains forever! If we continue reading in Hebrews, this theme continues with even greater clarity. Hebrews 9:1 says:“That first covenant between God and Israel had regulations for worship and a place of worship here on earth.” But those regulations—the rituals, the sacrifices, the symbols—were never meant to perfect us. Hebrews 9:9–10 explains:“The gifts and sacrifices that the priests offer are not able to cleanse the consciences of the people who bring them. For that old system deals only with food and drink and various cleansing ceremonies—physical regulations that were in effect only until a better system could be established.” That better system has been established—in Christ.Hebrews 9:23–24 continues:“That is why the tabernacle and everything in it, which were copies of things in heaven, had to be purified by the blood of animals. But the real things in heaven had to be purified with far better sacrifices than the blood of animals. For Christ did not enter into a holy place made with human hands, which was only a copy of the true one in heaven. He entered into heaven itself to appear now before God on our behalf.” This isn’t abstract theology. It’s a declaration: the old covenant is fulfilled, the temple rituals are complete, and Jesus now mediates a better covenant, in a better sanctuary, offering a better sacrifice. We don’t drag animal offerings to altars anymore.We worship the true Temple—Jesus Himself. In Matthew 5, during the Sermon on the Mount, Jesus introduces this New Covenant ethic through a radical shift—the so-called six antitheses. He says:“You have heard the law that says, ‘An eye for an eye and a tooth for a tooth.’ But I say, do not resist an evil person! If someone slaps you on the right cheek, offer the other cheek also.” (Matthew 5:38–39) He’s not abolishing the Old Testament; He’s fulfilling it—just as He said earlier in Matthew 5:17. Even the Psalms, which include the imprecatory pleas for vengeance, are reframed through Christ. In the New Covenant, those calls for retribution are not prescriptive. Jesus calls us to something higher:“Love your enemies! Pray for those who persecute you!” (Matthew 5:44) Worship under Jesus isn’t about revenge. It’s about radical, sacrificial love. Jesus didn’t come to prop up the old temple system—He came to end it and embody it. His once-and-for-all sacrifice replaced ritual with reality. And once again, it’s not about a building—it’s about a body. In John 2:19–21, Jesus makes this explicitly clear:“All right,” Jesus replied. “Destroy this temple, and in three days I will raise it up.” “What!” they exclaimed. “It has taken forty-six years to build this temple, and you can rebuild it in three days?” But when Jesus said “this temple,” He meant His own body.” He was the true temple all along.This same truth is echoed in Acts 7, when Stephen declared to his accusers:“The Most High doesn’t live in temples made by human hands.” (Acts 7:48)Paul affirms it again in Acts 17:24–25 while preaching in Athens:“He is the God who made the world and everything in it. Since He is Lord of heaven and earth, He doesn’t live in man-made temples, and human hands can’t serve His needs—for He has no needs. He Himself gives life and breath to everything, and He satisfies every need.” So where does God dwell now?In us. 1 Corinthians 3:16 says:“Don’t you realize that all of you together are the temple of God and that the Spirit of God lives in you?” And 1 Corinthians 6:19 personalizes it further:“Don’t you realize that your body is the temple of the Holy Spirit, who lives in you and was given to you by God?” This is the fulfillment. This is the new dwelling place. Even the book of Revelation seals this reality forever. In the New Jerusalem, there is no physical temple. Why? Because the presence of God is no longer confined.“I saw no temple in the city, for the Lord God Almighty and the Lamb are its temple.” (Revelation 21:22) Worship is no longer geographical. It’s personal.It’s not in a building in Jerusalem. It’s in you. Anyone calling for the rebuilding of a physical temple is missing the point. Worse—they’re denying what Jesus said about Himself and what the Scriptures say about us. To demand another temple is to ignore the clear teaching of the New Covenant. There is no future temple. There’s no need. The old was destroyed for a reason. In 70 AD, God allowed the temple to fall because He had already built a new one—us. We are now His dwelling place. If we keep reading in the Gospel of John, right after Jesus declares Himself to be the true Temple, we encounter His famous conversation with the Samaritan woman at the well. It’s an unusual moment for many reasons, but primarily because Jews had nothing to do with Samaritans. We discussed this historical rift earlier, particularly when studying 2 Kings and 2 Chronicles. After the fall of Israel to the Assyrians—recorded in 2 Kings 17—the northern tribes were taken into exile. The Assyrians then repopulated the land with foreigners, who intermarried with the remaining Israelites. Their capital became Samaria, and their mixed worship and ethnic heritage birthed a people despised by the Jews: the Samaritans. This is why they spoke Aramaic, why their theology was fragmented, and why there was such hostility between the two groups by the time of Jesus. It’s also why Jesus often used Samaritans in His parables—like the Good Samaritan—not just to tell a moral story, but to shame the religious elites who believed themselves to be righteous while rejecting mercy. Now, Jesus—God in the flesh—is sitting at Jacob’s well, in Samaritan territory, speaking with a woman whom most Jewish men wouldn’t even acknowledge. He prophetically reveals her past, telling her that she has had five husbands and is now with a man who is not her husband. She responds, understandably stunned, saying:“Sir, you must be a prophet. So tell me, why is it that you Jews insist that Jerusalem is the only place of worship, while we Samaritans claim it is here at Mount Gerizim, where our ancestors worshiped?”(John 4:19–20)Jesus responds with a revolutionary shift in worship:“Believe me, dear woman, the time is coming when it will no longer matter whether you worship the Father on this mountain or in Jerusalem. You Samaritans know very little about the one you worship, while we Jews know all about Him, for salvation comes through the Jews. But the time is coming—indeed, it’s here now—when true worshipers will worship the Father in spirit and in truth. The Father is looking for those who will worship Him that way. For God is Spirit, so those who worship Him must worship in spirit and in truth.”(John 4:21–24) This is a climactic moment. Jesus, speaking to a Samaritan woman, at Jacob’s well—a place loaded with patriarchal history—announces the end of geography-based worship. No longer would it be about Mount Gerizim or Jerusalem. No longer about a specific city, altar, or building. The time is now. Worship would no longer be about location, but about transformation.It would be relational and spiritual, not ritual or regional. This declaration is perfectly consistent with everything else Jesus has been revealing. The system of temples, priests, and sacrifices has come to an end because He has fulfilled its purpose. He is the temple. He is the sacrifice. He is the great high priest. To insist on rebuilding a temple today is not just confusion—it’s rejection. It is a refusal to accept Jesus’ own words, His finished work, and the New Covenant He inaugurated. Jesus doesn’t point people to a place anymore.He points them to Himself. Worship is no longer centered on a mountain, a temple, or a stage. It is not about what we do in a sacred space. It is about who we are as sacred people—indwelled by the Holy Spirit. As Jesus told the Samaritan woman: “The time is now.”And if we belong to Christ, we are already living in it. ________________________________________ So what is worship? In the modern church, “worship” is often mistaken for a music style or a block of time in a Sunday service. But according to Scripture, worship is far more than songs—it's about sacrifice, obedience, and relationship. Let’s look at what the Bible actually says. Romans 12:1 says, “And so, dear brothers and sisters, I plead with you to give your bodies to God because of all He has done for you. Let them be a living and holy sacrifice—the kind He will find acceptable. This is truly the way to worship Him.” Worship isn’t just lifting your hands in a song. It’s offering your life as a sacrifice. Hebrews 13:15–16 echoes this:“Therefore, let us offer through Jesus a continual sacrifice of praise to God, proclaiming our allegiance to His name. And don’t forget to do good and to share with those in need. These are the sacrifices that please God.” This is where we turn from temples to bodies, from rituals to relationships, from lip service to lifestyle. It’s not about a stage. It’s not about a song. It’s about a surrendered life—a lifestyle of sacrificial obedience. Let’s get specific.The Greek word used for worship is προσκυνέω (proskuneó), from pros (toward) and kyon (dog). Literally, it paints the image of a dog licking its master’s hand. This is not poetry—it’s posture. It speaks of reverent submission, loyalty, humility.It has nothing to do with singing. This understanding fits exactly with what we see in Romans 12 and Hebrews 13. Worship is about devotion. Repentance. Obedience. Loyalty. A heart posture before a holy God. This is why Jesus says in Luke 6:46, “So why do you keep calling Me ‘Lord, Lord!’ when you don’t do what I say?”That’s not worship. That’s contradiction. In Luke 7:36–38, we get a real-life image of worship in motion. A sinful woman enters a home uninvited, falls at Jesus’ feet, weeps, and washes His feet with her hair. No song. No spotlight. Just raw, unfiltered, broken repentance. That’s προσκυνέω. That’s worship. The Bible also shows us what worship isn’t. The idea that God rejects worship from sinful, unrepentant hearts is not new. The prophets thundered it. Jesus clarified it. Peter brought it straight into the church.Isaiah 1:13–17 says:“Stop bringing Me your meaningless gifts; the incense of your offerings disgusts Me! As for your celebrations of the new moon and the Sabbath and your special days for fasting—they are all sinful and false. I want no more of your pious meetings... When you lift up your hands in prayer, I will not look. Though you offer many prayers, I will not listen, for your hands are covered with the blood of innocent victims... Wash yourselves and be clean!” Amos 5:21–24 joins the refrain:“I hate all your show and pretense—the hypocrisy of your religious festivals and solemn assemblies. I will not accept your burnt offerings... Away with your noisy hymns of praise! I will not listen to the music of your harps. Instead, I want to see a mighty flood of justice, an endless river of righteous living.” The message is clear: songs are not worship if they aren’t backed by a life of righteousness. Isaiah and Amos aren’t condemning music. They’re condemning the fraud of religious performance without repentance. Songs without submission. Praise without purity. And Jesus makes the same point in the Gospels. In Matthew 15:7–9, quoting Isaiah 29, He says:“You hypocrites! Isaiah was right when he prophesied about you, for he wrote, ‘These people honor Me with their lips, but their hearts are far from Me. Their worship is a farce, for they teach man-made ideas as commands from God.’” The issue here is tradition—not the old kind, but the new traditions of man dressed up in LED lights and fog machines. Some people leave churches like ours because we don’t have a full worship band or weekly performance-driven sets. But what if we stopped singing songs altogether? Would the worship disappear?Not if we understand it biblically. In Acts 2:42, we’re told the early church devoted themselves to the apostles’ teaching, fellowship, breaking of bread, and prayer. Worship was there, but it wasn’t about volume or production—it was about devotion and unity. Even Peter, often known for boldness more than tenderness, carries this message straight into the New Testament Church. In 1 Peter 2:1–2, he says:“So get rid of all evil behavior. Be done with all deceit, hypocrisy, jealousy, and all unkind speech. Like newborn babies, you must crave pure spiritual milk so that you will grow into a full experience of salvation.” Then in 1 Peter 3:7, he adds:“Husbands must give honor to your wives... Treat her as you should so your prayers will not be hindered.”And quoting Psalm 34 in verses 10–12, he reminds us:“The eyes of the Lord watch over those who do right, and His ears are open to their prayers. But the Lord turns His face against those who do evil.” This is staggering. Peter tells us that even your marriage behavior affects your spiritual access. This is worship as lifestyle, not liturgy. The Old Testament declared it, and the New Testament confirmed it. Psalm 66:18 affirms: “If I had not confessed the sin in my heart, the Lord would not have listened.” It’s not about perfection—it’s about posture. A broken and contrite heart, as Psalm 51:17 declares, is the kind of offering God never rejects. This brings us to the Psalms. They are a treasure—but only when read with discernment and fulfillment in view.Not every Psalm is a command to imitate. Some express longing. Some plead for vengeance. Some rejoice in deliverance. And some prophesy of Christ. So we must read the Psalms theologically, not just emotionally.Ask:• What in this Psalm is still for me?• What has already been fulfilled in Christ? Let the Psalms teach you how to feel—but let Jesus teach you how to respond. We don’t seek vengeance because Psalm 109 said so; we forgive because Jesus said so. Psalm 23 comforts because the Lord is our Shepherd—not because David penned poetic words. Psalm 51 reminds us of mercy, but our clean hearts come not just from confession—but from Christ. This is not just about inspiration—it’s about transformation.Fulfillment isn’t just prophecy—it’s a lifestyle.Worship isn’t volume; it’s obedience. You can sing the Psalms, but you better live them too. Don’t raise your hands on Sunday and slander your neighbor on Monday. Don’t mouth prayers while living in unrepentant sin. Worship is not noise—it’s alignment. Paul says it this way in Romans 12: “Let your whole body be an instrument.”So use it. See Jesus in every Psalm. He is not hidden—He is revealed. Psalm 22 foretells Calvary, not just echoes it. Psalm 69 reflects His suffering. Psalm 110 is not about an earthly king—it’s about the Messiah’s enthronement. If you read the Psalms without seeing Jesus, you’re missing the point. Yes, the Psalms are for you. But not to leave you where you are—they’re meant to lead you to who He is.Don’t just sing them. Live them.Don’t just feel them. Fulfill them.Don’t just read them. See Jesus in them. That’s not lip service.That’s lifestyle.And that—is worship. ________________________________________ ©️ Copyright 2025 Gene Simco Most Scripture quotations are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Carol Stream, Illinois 60188. All rights reserved. Scriptures in brackets reflect the original Biblical languages.