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1

Speech

Theology is the study of God. It is thus appropriate for a book theology to focus on Him. In Psalms His personal name, Yahweh (usually indicated in English translations by “Lord”),¹⁸ occurs 689 times (not counting 6x in the Psalm titles). Additionally, there are five common titles used for Yahweh in Psalms: God (אֱלֹהִים, ’Elowhiym; 351x), another Hebrew word for God (אֵל, ’Eyl; 68x), Lord (אֲדֹנָי, ’Adownay; 63x), a shortened form of Yahweh, Yah (יָהּ, Yah; 43x), and Most High (עֶלְיוֹן, ’Elyown; 21x).¹⁹ Table A1.3 lists some titles that occur just a few times in Psalms, including the verses where Yahweh or God is connected to the armies of heaven (“Lord of hosts,” KJV). Thus God is mentioned by name or title well over 1200 times. If we include all the references to Him by means of pronouns, then there are well over 2500 cases where something is being said about God. Every single psalm mentions Him at least once.²⁰

But what does the book of Psalms say about God? When we open our Bible, a truth that jumps out for us right in the very beginning is that God has spoken. We get to the third verse of the first book, and we find the simple words, “And God said” (Gen. 1:3a). As we proceed through this collection of books, we find this claim repeated thousands of times. Although we tend to think of Psalms as a book that records what the saints have said to God in prayer or to each other for instruction or encouragement, the fact is that in at least 29 passages we find direct quotations from God recorded for us. The human authors of the psalms claim that God said something and they wrote it down.

The doctrine of inspiration (2 Tim. 3:16; 2 Pet. 1:19–21) teaches that all Scripture is God’s word; therefore, direct quotations of God or Christ are not more inspired or authoritative than the rest of Scripture. When the New Testament quotes the Old Testament as Scripture, it does not distinguish between direct quotations of God and the remainder of the texts that Moses and the prophets wrote. The claim of the Bible is that what the Holy Spirit inspired the prophets and apostles to write is truly God’s very word. Since there are no quotation marks in the original manuscripts, it is sometimes difficult to distinguish between Christ’s very words and the apostles’ declarations in the Gospels.²¹ In the Old Testament the distinction is not always clear between God’s direct speech and the prophets’ written inspired statements.²² This is also the case sometimes in Psalms. Thus what follows is not making a claim of superiority for the quotations of God over the psalmists’ words, which the Holy Spirit inspired.

Cases of Divine Speech

It is common to find copies of the Bible where the words of Jesus Christ are printed in red. What is rare, however, is to see a Bible in which all God’s direct quotations appear in the color red. In 1980 under the title The King James Bible Red Lettered, a little-known edition of the Authorized Version appeared that met the challenge.²³ Table 1.1 lists the references in Psalms for these quotations from the 2001 edition. The double lines in the table indicate the book divisions in Psalms; notice that each of the five books has about the same number of quotes. As this edition acknowledges,²⁴ there are difficulties identifying these because the original text does not use quotation marks and 14 of the 29 are not formally introduced. In these cases an interpreter has to make a judgment based on pronoun usage that indicates that God is directly speaking. What we find are first-person pronouns (I, Me, My) that cannot be referring to the psalmist author.

Many of these cases are fairly obvious with general agreement that God must be speaking: for example, 46:10 (“Be still, and know that I am God: I will be exalted ….); 50:7–15 (“Hear, O my people, and I will speak; O Israel, and I will testify against thee: I am God .…”); 89:3–4 (“I have made a covenant with my chosen, I have sworn unto David my servant …”). Several other cases, however, call for special comment. (1) Psalm 27:8 contains three short clauses: “to You my heart said”; “Seek [2MP imperative] My face”; and “Your face, Yahweh, I will seek” (literal translations). Because of the difficult syntax many commentators and translators resort to emending the text,²⁵ but it is better to accept the MT and understand David as introducing a divine quotation.²⁶ Various translations add an additional clause like “When You said” (NASB, KJV, ASV, ESV, RSV) to make this clear, suggesting that the second clause is parenthetical to explain why David voiced the first clause; thus the third clause completes the first.

(2) In Psalm 32 after David addresses God as his “hiding place” (v. 7), suddenly there is another voice: “I will instruct thee …” (vv. 8–9). Without any introduction David records what God said in response to him.²⁷ Critics sometimes look at such cases as occasions when one who is worshipping the Lord suddenly receives what he thinks is a divine oracle.²⁸ We must acknowledge, however, that not all conservative commentators are in agreement about this. For example, Perowne claims that it is the psalmist who is giving the instruction.²⁹

(3) In Psalm 75 the abrupt change of pronouns between the first two verses clearly marks a switch from the psalmist to God even though there is no introduction of a new speaker. What is not clear, however, is where God’s statement ends. The pronoun “I” (4 times in vv. 2–4) indicates that at least three verses are a direct statement from God, but when does the psalmist begin speaking again (v. 5, v. 6, or v. 7)?³⁰ Generally, the commentators and translations end the quotation before the word כִּי (kiy, “for”; v. 6) since it would possibly indicate a transition to a new thought.³¹ The last verse of the psalm is even more difficult. Is it the psalmist who says, “All the horns of the wicked also will I cut off ” (v. 10a)? Various commentators have declared that it is,³² but Kidner argues that “in view of the emphasis on the one Judge, more probably this echoes God’s own proclamation of 4 and 5.”³³ Asaph, the author of this psalm, has no authority nor power to punish the wicked himself; it is Yahweh that promises to do this Himself.

(4) In Psalm 82 God, after being introduced in the first verse by the psalmist, is clearly speaking in the sixth verse, but where does His speech commence? Some regard Asaph as the one who says, “How long …?” (v. 2).³⁴ Others who view the first part as God’s inquiry and indictment (vv. 2–4) raise questions about the middle verses (vv. 5–6).³⁵ There is an additional question about the fifth verse: a comment about the rulers or their victims?³⁶ It is best to view this verse as describing the “gods” and to see the first and last verses of the psalm as Asaph’s bracketing of the divine word against human rulers (vv. 2–7),³⁷ which interrogates (v. 2), reprimands (vv. 3–4), describes (v. 5), and passes judgment on them (vv. 6–7).

(5) At the end of Psalm 87, we find the short clause “all my springs are in thee”( v. 7b). Who says this, and what is the antecedent of “thee”? Is the speaker God or the psalmist? Most commentators understand that the speakers are the singers mentioned,³⁸ but why switch from the plural to the singular (“my”)? The switch from the first half of the verse to the second is so jarring that some have wanted to emend the Masoretic text. Another possibility is that the latter clause is actually the title of a song the musicians sing.³⁹ Context requires that “thee” refers to Zion, rather than to God. Since God has spoken earlier (v. 4), it is possible that the psalmist concludes the psalm with another statement from God about Zion. This is how the Red Letter Bible understands the clause. Thus God declares that His life-giving and holy springs will be in Zion (Ezek. 47:1, 8–9).

There are five additional cases that are more debatable. Table 1.2 lists these, indicating what there is in the context to suggest that God is speaking directly. (1) In the second psalm the concluding verses (vv. 10–12) appear to come from the psalmist, but what man has the authority to proclaim this threat and blessing? It makes more sense to say that although the

Table 1.1 Direct Quotations of God in Psalms (29 Cases)

Psalm	Verses	Words	Introductory Words: Hebrew English (literal)
2:6	1	7	אָ֤ז יְדַבֵּ֣ר	Then He will speak (v. 5)
2:7b–9	2.5	19	אָמַ֘ר אֵלַ֥י	He said to me
12:5	.8	10	יֹאמַ֣ר יְהוָ֑ה	Yahweh says
27:8b	.2	2	[none]
32:8–9	2	21	[none]
46:10	1	9	[none]
50:5	1	7	יִקְרָ֣א	He shall call (v. 4)
50:7–15	9	63	[none]
50:16b–23	7.7	62	וְלָ֤רָשָׁ֨ע׀ אָ֘מַ֤ר אֱלֹהִ֗ים	And to the wicked God said
60:6b–8	2.7	25	אֱלֹהִ֤ים׀ דִּבֶּ֥ר	God has spoken
68:22b–23	1.7	13	אָמַ֣ר אֲ֭דֹנָי	The Lord said
75:2–5	4	28	[none]
75:10	1	7	[none]
81:6–16	11	82	עֵ֤דוּת	a testimony (v. 5)
82:2–7	6	42	[none]
87:4	1	12	[none]
87:7b	.6	3	[none]
89:3–4	2	14	[none]
89:19b–37	18.6	121	אָ֤ז דִּבַּ֥רְתָּֽ־בְחָ֡זוֹן	Then You spoke in a vision
90:3b	.4	3	וַ֝תֹּ֗אמֶר	And You said
91:14–16	3	20	[none]
95:8–11	4	34	[none]
105:11	.9	7	לֵאמֹ֗ר	saying
105:15	1	6	[none]
108:7b–9	2.7	25	אֱלֹהִ֤ים׀ דִּבֶּ֥ר	God spoke
110:1b	.8	8	נְאֻ֤ם יְהוָ֨ה	the declaration of Yahweh
110:4b	.6	7	נִשְׁבַּ֤ע יְהוָ֨ה	Yahweh has sworn
132:11b–12	1.4	19	נִשְׁבַּֽע־יְהוָ֨ה	Yahweh has sworn
132:14–18	5	33	[none]
totals:	93.6	709	15	15

psalmist writes the words the Holy Spirit speaks directly here.⁴⁰ (2) The words of 14:4 most likely are a quote from the One who looked down to inspect mankind (v. 2).⁴¹ (3) In Psalm 21 David begins by addressing and praising Yahweh (vv. 1–6); then he states a fact about his faith (v. 7). Another shift occurs in the following verses: we have what appears to be a divine oracle delivered to David (vv. 8–12).⁴² The last verse of the psalm shifts back to addressing the Lord (v. 13). (4) Some commentators have recognized 27:14 as a divine oracle that gives the Holy Spirit’s response to David’s prayer.⁴³ (5) The first five verses of Psalm 101 present David’s resolve to live righteously, but the remaining verses (5–8) of the psalm seem to go beyond what David himself could ever do: knowing about secrets and proud attitudes (v. 5), watching over all the faithful (v. 6), and quickly destroying the wicked (v. 8). Is this a psalm that moves from David to the divine Messiah and His knowledge and actions? On the other hand this may be a case of an oracle from Yahweh after David made his pledge.⁴⁴

Table 1.2 Possible Additional Direct Divine Quotations

Psalm	Verses	Words	Hint
2:10–12	3	26	addressing kings (Who can do this?)
14:4	1	12	“My people” (Who can say this?)
21:8–12	5	38	“Your,” & “You” (Who can find and destroy?)
27:14	1	9	“Wait” (Who can require faith?)
101:5–8	4	45	“My,” “Me,” & “I” (Who sees and destroys?)
totals:	14	130

Propositions

Recording 839 words of direct quotations from God, the108 verses in Psalms listed in the two tables provide us with some significant theological insight. First and obviously, we note that (1) God has indeed spoken to mankind in normal words that mankind can understand. Verbs that indicate ordinary verbal communication appear several times to introduce the quotations: אמר (’amar, “to say”; 2:7; 12:5; 50:16; 68:22; 90:3; 105:11), דבר (davar, “to speak”; 2:5; 60:6; 89:19; 108:7), קרא (qara’, “to call”; 50:4). David used the noun נְאֻם (ne’um, “declaration”; 110:1) once.

Many of the quotations occur in situations where the psalmist is petitioning or otherwise speaking to God and God enters into a dialogue with him. Thus we may say that (2) God sometimes answers the prayers of saints directly with His word. The so-called “answering oracle”⁴⁵ occurs in 12:5; 27:8; 32:8–9; 60:6; 108:7–9, and elsewhere. In Psalm 12 David has cried for help, and he gets an answer. In Psalm 27 David says, “hear” (v. 7), and he gets an answer. In Psalm 32 David testifies, “Thou art my hiding place” (v. 7), and the Lord speaks to him.⁴⁶ In Psalm 60 David says, “save” and “hear” (v. 5b), and God answers! In Psalm 108 David praises Yahweh (v. 3) saying, “Be thou exalted,” and God speaks to him. The significance of this for us is that when we pray to God, we need then to open our Bibles and read, expecting the Holy Spirit to guide us to some verses and illumine our hearts that He is answering or speaking to us from the Scripture.

These direct quotations include cases when (3) God has spoken directly about His plan. In Psalms this is especially the case concerning the Davidic Covenant. Two of the longer quotations contain the specific promises God made to David: 89:19b–37 and 132:11–18, the latter focusing on the Lord’s plans for Zion as “a lamp for David” (v. 17). In Psalm 2 the Lord states His blueprint for the messianic kingdom (vv. 6–9). In 46:10 Yahweh declares His plan to be universally glorified in the earth,⁴⁷ thus frustrating all His enemies’ conspiracies (v. 6a). That plan God has not hidden from the wicked.

Furthermore, (4) God has spoken directly to the wicked to warn them about the coming judgment. Yahweh communicates to the rebellious kings in wrath (2:5) and informs them that the Messiah will “dash them in pieces like a potter’s vessel” (v. 9b). Psalm 105:15 reports what God said to a pagan king about Abraham (Gen. 20:7). In Psalm 50, where the second and third longest quotes appear, He admonishes His people who have been mistaken about the place of sacrifices (vv. 7–15); then Asaph records what God explicitly said “unto the wicked” (v. 16), and we have 62 words from God that describe their sins and warn of their judgment (being torn to pieces, v. 22). Significantly, God reveals the possibility of deliverance from the coming destruction for a person who repents by changing his way (v. 23).⁴⁸ In another psalm by Asaph God speaks directly to the boastful wicked (75:4), warning them (v. 5) and declaring His judgment (v. 2). The most alarming statement to the wicked is the one God the Son makes in 101:7–8.

God also has something to say to the saints. (5) The Lord encourages the righteous by directly promising to rescue them. When David prayed for help, he heard God tell him what He would do for the one in need of salvation: “Now I will arise …; I will set him in the safety for which he longs” (12:5b, NASB). David knew the value of that promise because God’s words are “pure” (v. 6).⁴⁹ The certainty of such promises is enhanced by God’s faithfulness in the past: the Lord testifies directly about how He rescued Israel from Egypt (81:6–7, 10a). God promises deliverance from “the depths of the sea” (68:22) and victory over enemies (v. 23).⁵⁰ In Psalm 91 after the psalmist reassures the one who trusts in the Lord (vv. 9–11), suddenly God speaks with no introduction to promise delivery in answer to prayer (vv. 14–16).⁵¹ Indeed, God proceeds beyond His act of rescuing by pledging that “the horns of the righteous shall be exalted” (75:10b).

Additionally, (6) God has words of instruction for the saints. “I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye” (32:8). He directly tells them not to harden their hearts as the Israelites did in the wilderness (95:8). On the positive side is the instruction to “wait on the Lord” (27:14).

We could make a further claim that (7) God has something to say to everyone. Psalms presents Him issuing a series of direct invitations. “Seek ye my face” (27:8a). “Be still, and know that I am God” (46:10a). Moses reported God’s sincere bidding: “Return, ye children of men” (90:3b). Each of these are plural imperatives, addressed to all mankind.

New Testament Echoes

In the New Testament we notice cases where the very voice of God was heard on earth. At Christ’s baptism God testified: “This is my beloved Son, in whom I am well pleased” (Matt. 3:17). At the Transfiguration the disciples heard that same voice: “This is my beloved Son, in whom I am well pleased; hear ye him” (Matt. 17:5). John 12:28–30 records another case of direct speech from God. Paul affirms that when he cried out to the Lord to request delivery from his thorn in the flesh (2 Cor. 12:7–8), God spoke to him: “My grace is sufficient for thee: for my strength is made perfect in weakness” (v. 9). The book of Hebrews begins with the affirmation that God has indeed spoken to mankind in the past (1:1) and that now He speaks by His Son (v. 2), who is indeed Immanuel, God with us. The Gospel writers claim they have recorded the very words of this Immanuel (hence red-letter editions of the NT). But it is not just the Gospels that record direct quotes from Jesus: we find a number of them in Acts (1:4b–5, 7b–8; 9:4b–6, 11–12, 15–16; 11:16b; 18:9b–10; 20:35c; 22:7b–8, 10b, 18b, 21b; 23:11b; 26:14b–18). Paul quotes Christ a couple of times in his letters (1 Cor. 11:24b–25; 1 Tim. 5:18b).⁵² Of course, Revelation contains a number of quotations in chapters 1–3 and 22. If we look at all these words of Christ, we will find Him affirming the seven propositions above.

A fitting conclusion to this theme of God’s speaking to mankind is what the psalmist tells the Lord in Psalm 89: “Then You spoke in a vision to Your saints, and You said …” (89:19a, literal translation). This is indeed good news! God chose to converse with sinners. When our first parents sinned, God could have killed them on the spot, but He came and spoke to them. We then have the first proclamation of the gospel (Gen. 3:15).