Why is the book of Psalms divided into five books?

If scripture itself gave the slightest intimation to that effect, there would be no difficulty in supposing ever so many writers contributing to the Pentateuch. The Psalms also consist of five books for an incomparably better reason than, as the Rabbis say, in order to correspond with the five books of the law. I have no doubt that their order is as divine as are the contents and character of each; and that they can be shown to have internal grounds for it of very great interest, instead of being a mere collocation of David's first, and of others afterwards, which in no way accounts for some of David's in the last book, and for one of Moses himself the introduction of the fourth book. But we have the sons of Korah, Ethan, Asaph, perhaps Solomon, and others unnamed in addition to the writers already named. But then we know the authors as far as they are mentioned from the inspired account in each case; and the grouping will be found to carry along with it the self-evidencing light of God; for none but He, I am persuaded, could have distributed to each as He has done, or have so tempered them as a body together, securing a moral and prophetic progress in the greater divisions as well as in the unity of the entire collection.

If scripture itself gave the slightest intimation to that effect, there would be no difficulty in supposing ever so many writers contributing to the Pentateuch. The Psalms also consist of five books for an incomparably better reason than, as the Rabbis say, in order to correspond with the five books of the law. I have no doubt that their order is as divine as are the contents and character of each; and that they can be shown to have internal grounds for it of very great interest, instead of being a mere collocation of David's first, and of others afterwards, which in no way accounts for some of David's in the last book, and for one of Moses himself the introduction of the fourth book. But we have the sons of Korah, Ethan, Asaph, perhaps Solomon, and others unnamed in addition to the writers already named. But then we know the authors as far as they are mentioned from the inspired account in each case; and the grouping will be found to carry along with it the self-evidencing light of God; for none but He, I am persuaded, could have distributed to each as He has done, or have so tempered them as a body together, securing a moral and prophetic progress in the greater divisions as well as in the unity of the entire collection.

The unknown collector of these Psalms has divided the book into five sections, which we must maintain and follow. These five sections correspond in a remarkable manner with the five books with which the Bible opens, the Pentateuch. This was known to the ancient Jews, for they call the Psalter "the Pentateuch of David." The Aramaic comment (Midrash) on Psalm 1:1 declares that "Moses gave to the Israelites the five books of the law and corresponding with these David gave them the five books of the Psalms."

You have now in the Revised Version that division into five books, which is found in the Hebrew, and which makes the Psalms a Pentateuch, or whole of five parts. But it is not merely the fact of such a division which is conveyed by such a term. Delitzsch himself admits in a certain way that the arrangement of the books was guided by a purpose of "imitation of the Thora" (the Law) and that "it was perhaps this which led to the opening of the fourth book, which corresponds to the book of Numbers, with a psalm of Moses of this character, — the ninetieth psalm. Of Psalm 107 at the beginning of the fifth book, he also says, "Now, just as in the book of Deuteronomy Israel stands on the threshold of the land of promise, after the two tribes and a half have already established themselves on the other side of Jordan, so at the beginning of this fifth book of the Psalter we see Israel restored to the soil of its fatherland. There, it is the Israel redeemed out of Egypt; here, it is the Israel redeemed out of the land of the exile. There, the lawgiver once more admonishes Israel to yield the obedience of love to the law of Jehovah; here, the Psalmist calls upon Israel to show gratitude toward Him who has redeemed it from exile, and distress, and death."

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.

The first book of Psalms (Nos. 1-41) stands in the same relation to the whole collection that Genesis does to the Bible, both books being introductory and in both are unfolded the counsels of God as to this earth. The second book (Nos. 42-72) brings in God as Redeemer, as in the former He is revealed as Creator; hence the future blessing and redemption of the people on the ground of sovereign grace alone — all being utter ruin on man's side — is the lesson as distinctly graven here, as it is in Exodus the second book of the Pentateuch. In the third book (Nos. 73-89) we have God made known as Sanctifier, and the whole nation set apart for God — the root idea in Sanctification. The "Sanctuary" and the "House" characterise these 17 psalms throughout as they do Leviticus, the third book of Moses. The fourth book (Nos. 90-106) commences with what has been termed "the funeral psalm of the wilderness" — No. 90. Here too we have the patriarchal title "God Almighty," faith's resource in wilderness circumstances, and "Most High" the millennial title so as to sustain the hopes of the pilgrim and journeying host. The frailty and mortality of man and of Israel are solemnly chanted in the opening of this series of 17 psalms. But we have also the righteous ground unfolded in the death of the Messiah, and the glory and eternity of His being (No 102), on which God will yet set His people in Canaan blessing, after the truths of death and resurrection have been practically learnt. And are not these the very truths and characteristics of the fourth book of Scripture — Numbers? There we behold the generation of Israel dying in the wilderness, there too we see the cross (Num. 21) man's only hope and refuge! there also we witness the testing of man. But why amplify, with the teachings of both books before our very eyes! The fifth book (Nos. 107-150) is a book of review, a book in which the moral element largely prevails. Here God in His character, ways, and works is unfolded in strains — sublime and rapturous. Is the correspondence to Deuteronomy difficult to perceive? Have you ever compared the song (Deut. 32) and blessing of Moses (Deut. 33) with the closing five Psalms? We consider therefore that the Jews had a Divine thought in holding that parallelism existed between the separate books of the Pentateuch with the separate books of the Psalms.

It will be observed that the first, second, and third books of the psalms end with the words, "Amen, and Amen"; while the fourth and fifth close with a "Hallelujah," or "Praise ye the Lord." The expressive note attached to the second book or 72nd Psalm, "The prayers of David, the son of Jesse, are ended," was probably the work of the inspired compiler. What more could be desired? Immanuel's land is filled with glory and the praise of the once despised Nazarene, the Man of sorrows, engages the heart and tongue of the millennial earth, for "daily shall He be praised." The last five psalms each begin with a "Hallelujah," and also close with it, while the last of the five is a "Hallelujah psalm" throughout.

Psalms, like Job, is poetic, a collection from the pens of various writer inspired by God, — David and others, some named, some apparently not. Yet they are arranged in perfect order by the overruling of the Spirit of God. These psalms are in the original divided into five books — first, from chapter 1 to 41; second, chapter 42 to 72; third, from chapter 73 to 89; fourth, from chapter 90 to 106; and fifth, from chapter 107 to the end. Their subject matter compares beautifully with the five books of Moses. Indeed, the Numerical Bible (F.W.Grant) shows all scripture to be based on this order of five subjects, which is wonderfully appropriate, for number five is the number that indicates God with man, as our four fingers alone would express man's weakness, while adding the thumb makes the hand strong.

It is well known that the Psalms are in Hebrew divided into five books, which the Jews have called "the Pentateuch of David." Delitzsch admits that there appears in these a certain imitation of the Thora (the law). We have had so many instances of this as to expect rather than be surprised at it. These divisions are as follows: — (Ps. 1 — 41.) — Christ in the counsel of God the source of all blessing for His people (Israel). (Ps. 62 — 72.) — Their ruin, but redemption in the latter days. (Ps. 73 — 89.) — The holiness of God in His dealings with them. (Ps. 90 — 106.) — The failed first man replaced by the Second, and the world established under His hand. (Ps. 107 — 150.) — The moral conclusion as to the divine ways, in which God and man are found at last together.

The divisions (or Books) of the Psalms are given in the Revised Version; and it will be seen that the first three books (ending with Ps. 41, 72, 89,) are closed with a double Amen; the fourth, with "Amen, Hallelujah;" the fifth ends with five Hallelujah psalms. The number five clings to the whole book; five being, as we have seen, as 4+1, the weak with the Strong, the creature with the Creator, but thus bringing in the governmental ways of God with man, and his responsibility and exercise under this government. The Psalms are 150 in number (3 x 5 x 10), and the five books are a perfect Pentateuch, as we have said.

But again, the Psalms are, as familiar to the reader of the Hebrew Bible, divided into five books. Nor are these divisions arbitrary. Various marks are impressed on them by God, which show that this is no Rabbinical fancy. Thus, even externally, it is plain that at the end of Psalm 41, of Psalm 72, and of Psalm 89, we have "Amen and Amen," next at the end of Psalm 106, "Amen. Praise ye the Lord," and thence, to the end of all, another class. These, with other common features in the verse where they occur, define the various books.

Looking into the whole collection, we learn that it is divided into five books — viz. 1 — 41; 42 — 72; 73 — 89; 90 — 106; 107 — 150. Each of the first four have at their close a doxology, connected with which we meet with the significant word "Amen." "Blessed be Jehovah the God of Israel from everlasting and to everlasting. Amen, and Amen" (Ps. 41:13). "Blessed be Jehovah, the God of Israel, who only does wondrous things. And blessed be His glorious name for ever: and let the whole earth be filled with His glory. Amen, and Amen" (Ps. 72:18-19). "Blessed be Jehovah for evermore. Amen, and Amen" (Ps. 89:52). "Blessed be Jehovah the God of Israel from everlasting to everlasting: and let all the people say Amen, hallelujah" (Ps. 106:48). Then the whole collection terminates with a call on everything that has breath to praise Jah, the Psalmist striking the keynote, "Hallelu-Jah" — i.e. praise ye the Lord (150:6). What a day that will be! Hallelujah having first resounded throughout the vault of heaven (Rev. 19:1, 3-4, 6), that joyful note will be taken up on earth, and everything that has breath will praise Him.