The Psalms can be said to be “a compendium and summary of the Old Testament.”
The Psalms not only contain the central beliefs of the Old Testament—“Torah faith,” “historical faith,” “prophetic faith,” “wisdom faith,” and “apocalyptic faith”—but also encompass poems formally used for sacrifices, festivals, praise, petitions, and thanksgiving.
That is why the religious reformer Martin Luther also said that the Psalms are “a kind of ‘little Bible’ (a Bible) that contains the entire Bible, all of it condensed into the most beautiful and concise form.”
Nevertheless, in the Korean church, rather than calmly studying each psalm and approaching the text, they have focused on a few psalms that are easy to understand and sympathize with. As a result, a biased and poor theological understanding of the psalms has been pointed out as a chronic problem.
Based on this awareness of the problem, research and understanding of the Psalms have expanded and become more sophisticated in recent years. However, it is true that we have not yet reached a point where the general public can easily access and understand the Psalms beyond the field of theological studies.


Professor Cha Jun-hee, who is evaluated as a theologian with a pastoral heart, considered it a mission to resolve these issues that he had developed through his long life of ministry and research, and he has compiled the results of his struggles into 『The Poet's Spirituality 1: Commentary and Meditation on Psalms 1-50』.
This book analyzes and references most of the representative psalm commentaries and research books published in the field of theology, and organizes their contents into a title that captures the poetic spirit and a concise annotation.
The author uses the form and structure of the Psalms as a basic analytical framework based on academic analysis to structure each Psalm so that readers can easily understand it. He then adds messages drawn from the wellspring of his personal meditations, inviting readers to the essence of Christian spirituality.
Therefore, this book will serve as a valuable guide not only for pastors seeking to grasp the overall content and message of the Psalms through in-depth study amidst their busy pastoral schedules, but also for theological students just beginning to study the Psalms, as well as general readers who wish to meditate on the profound flavor of the Psalms.
Regardless of your purpose for reading, I believe that as you read and meditate on each psalm, guided by the book's helpful commentary, you will experience the same emotions of praise, lamentation, gratitude, and trust that our predecessors in the faith experienced in God, and find yourself kneeling in God's love.

Representative genres in the Psalms are hymns of praise, petitions, and thanksgiving.
First, the psalms of praise are “Psalms of Orientation” and presuppose a state in which God’s order of creation operates without error in the natural world and human society.
Second, the psalms of petition are “Psalms of Disorientation,” presupposing a situation in which God’s order of creation does not function properly in human society and history.
That is, it presupposes a moment of “eclipse of God” in which God’s presence is obscured (M.
Buber).
Third, the psalms of thanksgiving are “Psalms of Reorientation,” which are sung by a poet who has lost his way, hit a reef, and wandered, and has found his way back to his original place.
The Psalms, now composed of 150 psalms, can each be classified into specific genres.
Although there are many psalms whose genre distinctions are ambiguous, genre distinctions are essential to understanding the poetry of the psalms.
Because you need to understand the genre to understand the intention of the psalm.
---From "Introduction: In Search of the Poet's Spirituality"

The poet of Psalm 1 contrasts the lives and fates of the righteous few with the wicked many.
Right now, the path in life that most people pursue may seem safe and right.
However, if we get caught up in the crowd and follow the path taken by the majority, the true value of life will be blown away like chaff in the wind.
On the other hand, the path that Yahweh leads us on is one that is separate from the majority of the people, so when we walk that path, we sometimes feel anxious because we feel like we are being left behind.
But if you stay on that path, you can bear abundant fruit like a tree planted by streams of water that is always supplied with water.
God has given us freedom of choice.
Will you live a life "steadfast like a tree planted by streams of water," chosen by the few? Or will you live a life "blown away like chaff in the wind" with the majority?
---From "Part 1, "The Life of a Tree and the Life of a Bamboo""

The poet reaches conviction after appealing to God for relief from his grievances based on His righteousness.
He focuses on his relationship with God above all else.
Therefore, “of” here is a relational concept.
When your relationship with God is right, His divine benefits will naturally follow.
Having a right relationship with God takes priority over human “supplications” (requests, needs).
God is not a means to meet our worldly needs.
He is a Father who desires, above all else, to have intimate fellowship with His people.
So, wouldn't He give whatever he needs to someone who has a right relationship with such a Father?
---From "Part 17, "Relationships Come Before Needs""

The temporary prosperity of the wicked clouds the vision of the righteous.
However, the outward appearance of the wicked that is visible “now” or “for a moment” is not their true appearance.
“The future that lies ahead,” that is, their “final appearance” (Aharit), is the true assessment of their lives.
The true outcome of life is determined by the “final evaluation” (Aharit), not the “midterm evaluation.”
The poet, seeing the reality of the wicked prospering and the pious suffering, advises us not to be tempted to envy or be jealous of the wicked, but to entrust all our ways completely to Yahweh and rely on him.
Let us not be distracted by the fleeting success of this world, but be patient and wait for God's appropriate and suitable time.
---From "Chapter 37, "Do not envy the temporary prosperity of the wicked"

Many of the psalms of petition end with supplication and praise.
However, Psalm 40 is the opposite, first beginning with praise and then moving on to lament and prayer.
The poet shows that the life of faith does not only flow from petition to praise, but that praise can also lead to new sighs and petitions.
We must not be bound by the textbook flow of prayer, which moves from lament to praise, but rather follow the prayer that comes naturally to us according to the flow of our bodies, emotions, and lives.
Today we may stand on solid rock and praise God with joy, but tomorrow we may find ourselves in a deep pit, searching for God with tears and desperate sighs.
This is life, this is the life of a believer.
Humans are inherently weak beings.
That is why we need God's help every moment and forever.
---From "Chapter 40, From Gratitude to Petition"

Since both “nature” (vv. 1-3) and “history” (vv. 4-7) are under God’s control, we, as His children, have no need to fear the chaos caused by nature and history.
The Creator rules over “all” the chaos of this earth.
Of course, situations of chaos constantly arise in human life.
But God, who still governs the created world, will “always and finally” conquer chaos and establish peace.
This psalm tells us to trust in God who dwells with all his people, rather than trusting in the “sanctuary” (Zion) where God dwells.
The God who reigns and is present becomes their refuge.
It is not the place where God dwells, but God himself who is the strong castle.
That is why “my Lord is a strong fortress.”

---From "Chapter 46, "My Lord is a Mighty Fortress""