How many psalms did David write?

David wrote 73 Psalms. They are mainly to be found in the first, second and fifth book. Twelve Psalms bear the name of Asaph, the conductor of David's choir of the temple (1 Chron. 16:7; 2 Chron. 29:30). Asaph's Psalms are Psalm 50 and 73-83. Ten Psalms are written by the sons of Korah (Ps. 42; 44-49; 84; 85; 87), two by Solomon (Ps. 72 and 127), one each by Moses (Ps. 90), Ethan (Ps. 89) and Heman (Ps. 88). The remaining 50 Psalms bear no author's name.

The following Psalms are also ascribed to David in the New Testament (NT): Psalm 2 (Acts 4:25) and Psalm 95 (Heb. 4:7). Together with the Psalms that bear David's name they add up to 75, which means David has written exactly half of all the Psalms.

The Hebrews call this book "Tehillim," which means to make a joyful sound, or praises. It is in the Hebrew Bible in the third division, the "Kethubim" section. It is the great poetical book of the Old Testament. We refer the reader to our remarks on Hebrew poetry in the introduction to the book of job. The poetry of the Psalms is of a lyric character. The real great beginning of lyric poetry is with King David. He was remarkably gifted and yet it was not natural gift which produced these wonderful utterances but it was the Spirit of God who tuned his harp. Our space is too valuable to pay much attention to the critical school with their denials of the Davidic authorship of different Psalms, and that which is worse, the denial of the Messianic predictions of the Psalms. If these critics were but seekers after the fine gold, the precious gems of truth and divine knowledge, so richly stored in this mine, they would cease criticising and become worshippers.

The Authorship of the Different Psalms

Nearly one-half of the Psalms, seventy-three in all, were given by the Holy Spirit through the Shepherd King of Israel, David, who is rightly called the sweet singer of Israel.

The following are the Davidic Psalms: 3--9; 11---41 (except Psalm 33); 51-70; 86; 101; 103; 108; 109; 110; 122; 124; 131; 133; 138--145.

Asaph has twelve Psalms: Psalm 1 and Psalms 73--83.

The Psalms are commonly spoken of as David's: and properly so; because, though Moses, Ezra, and others may have been the penmen of some of them, David was principally used in them. And beside, David was more rich and varied in his experiences (through the Holy Ghost, the real "master of the Hebrew lyre,") than any of the saints of old. He knew all the sorrows of righteousness and of sin, or the trial of a martyr and a penitent. He knew, too, the varieties of humiliation and of honour. His changeful life gave the Spirit the largest occasion to exercise his soul. And from all this such a book as that of the Psalms would have come forth. And further, the Lord seems to recognize David as the writer of them in Matt. 22:43.

And in connection with this, I would notice 2 Sam. 22 and 1 Chr. 16 as instancing something of the manner in which many Psalms were originated. Those chapters contain several of the Psalms. And from this we learn that the conditions, circumstances, or acts of David, or others of God's people, became the occasion of the Holy Ghost breathing through them utterances and revelations which were suited to the time or the circumstance, but which reached in their full import beyond it. David is delivered from Saul, the ark of God is brought into the tent prepared for it, and the Spirit uses those events as His occasion; in the range and compass of the inspiration (knowing as He does the end from the beginning), He takes in larger and still distant scenes. So again Hannah's song may be called a Psalm of this character. The event of her becoming a mother is an occasion for the Holy Ghost to use her as His vessel or organ, and He inspires her with an utterance which, while it indulges or celebrates her present personal joy, anticipates the interests and joys of the kingdom of God in other ages. (1 Sam. 2)

To return. We have now three compositions ascribed to David (108 — 110). In the third book we have just one said to be by him (86). In the fourth book we met with two attributed to him (101, 103). In the fifth book we find fifteen reckoned to the king. Another fact this is which witnesses to some arrangement of the Psalter other than just a chronological one. In the first of these three above-mentioned (108), rights over the land on both sides of the Jordan are asserted: "Gilead is Mine; Manasseh is Mine; Ephraim also is the strength of My head," etc. (8). Conquest over Edom, too, is looked for (10), David's victory there being really the earnest of the fuller and final subjugation of that country foretold by Ezekiel (25:13, 14). This Psalm then ends with a prayer for help from trouble (12), and with an expression of confidence as to Divine assistance (13), leading on to the two compositions of David which follow.

That makes 99 Psalms whose authors are known; the remaining 51 have no inscription.

The Collection and Arrangement of the Psalms in the Present Form

The Book of Psalms. This inspired collection of sacred songs, and of compositions of various character, has evidently the impress of God upon their arrangement. He selected them, gave them their present shape and form, gave one hundred and sixteen of them those untranslated headings or titles which are rarely read and still less understood. He gave to the whole collection its title, "The Book of Psalms" (Luke 20:42), and caused them to be numbered, too, for more easy reference, as "the Second Psalm" (Acts 13:33). The Psalms are inspired, and their arrangement is Divine. "Selah," that word of so frequent occurrence — about seventy times — signifies to pause or consider. Uniform tradition — Jewish and Christian — ascribes the compilation of the Psalms to Ezra on his return to Palestine after the Babylon-captivity. Human arrangement would have set the Psalms in chronological or historical order; but God has classified them in a manner befitting His glory. Whoever were the authors — and they are numerous (David, of course, principally) — the composition of the whole extended through a period of about a thousand years, commencing with Moses (Psalm 90) and ending with the return from Babylon (Psalm 137).

The Jews — ancient and modern — not only regarded the Psalms as divided into five books, ending respectively with Nos. 41, 72, 89, 106, 150, as a Divine arrangement, but also considered each book to correspond with the separate books of the Pentateuch, having the same distinguishing characteristics. We will in as few words as possible trace the parallelism.

Now follow eight Psalms (138 — 145), all ascribed to the pen of David, his experiences being fitted to instruct saints, and especially the godly remnant, reminding them of that which he passed through ere full deliverance was accorded him. God had answered his prayer, and strengthened him with strength in his soul (138:3). Depths of trouble had he known (142, 143), but all ended for him in praise. So will it be with true saints. And the godly remnant will reach that end whilst they are on earth, as was the case with David. Praise, then, from their hearts and lips will ascend to God.*

The apostle Paul attributes Psalm 32 to the authorship of David (Rom. 4:6-8). But Professor Addis thought he knew better than this.

The author of the Epistle to the Hebrews attributes Psalm 95 to the authorship of David (Heb. 3:7). So Professor Addis would have us believe that he knew better than the Apostles Peter and Paul, and the whole Jewish nation, its high priests and leaders.

And lastly, the Lord Himself attributed Psalm 110 to the authorship of David, claiming inspiration for it when He said, “David himself said by THE HOLY GHOST” (Mark 12: 36). In the Gospels of Matthew, Mark, and Luke, and in the Acts of the Apostles, we get the affirmation that David wrote this Psalm. God forgive the flippant blasphemy of Peake’s Commentary in daring to give the lie direct to the Son of God in the process of throwing doubt on the inspired Word of God.

Adonai is then the theme of the speaker: the servant proclaims his Lord. But who, then; is this servant? A glance at the title might seem to give us the answer; indeed, must, one would say, have some significance in this respect. It is "a prayer of David," imbedded between Korahite psalms, and the only psalm ascribed to him in the third book. We immediately, necessarily, think of David's more than royal Antitype, and expect to find Christ's voice throughout the psalm.

The fourth book of the Psalms comprises seventeen compositions, numbered from 90 to 106 inclusive. Two of these (101 and 103) are ascribed to David, and one (09) to Moses. The rest, fourteen in number, bear no author's name, though one (102) is described as "The prayer of the afflicted, when he is overwhelmed, and pours out his complaint before the Lord." And three others, we may boldly say, were in existence in the lifetime of David. We refer to Ps. 96, 105, 106, nearly the whole of the first of these and part of the other two having been sung on the occasion of the entrance of the ark into Jerusalem (1 Chron. 16:7-36). Praise is the characteristic of most in this book, only two (90, 102) being designated as prayers.