“Rock of Our Salvation” from the lesson series Royal Psalms, October 2021
our Scripture
Come, let us shout joyfully to the Lord,
shout triumphantly to the rock of our salvation!
2 Let us enter His presence with thanksgiving;
let us shout triumphantly to Him in song.3 For the Lord is a great God,
a great King above all gods.
4 The depths of the earth are in His hand,
and the mountain peaks are His.
5 The sea is His; He made it.
His hands formed the dry land.6 Come, let us worship and bow down;
let us kneel before the Lord our Maker.
7 For He is our God,
and we are the people of His pasture,
the sheep under His care.Today, if you hear His voice:
8 Do not harden your hearts as at Meribah,
as on that day at Massah in the wilderness
9 where your fathers tested Me;
they tried Me, though they had seen what I did.
10 For 40 years I was disgusted with that generation;
I said, “They are a people whose hearts go astray;
they do not know My ways.”
11 So I swore in My anger,
“They will not enter My rest.”Psalm 95:1-11 NET
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our Lesson
There was a time in human history when men believed that the earth was the center of the universe. From what they could observe, they thought all of the planets were actually in orbit around the earth. Modern technology has shown this perception was seen in error. The belief tells a great deal about the thought processes of human. Man wants to believe that everything revolves around himself. We want to be the center of our universe.
Psalm 95 opens our eyes to a bigger picture than our own world. We are challenged in this psalm to not only see God as the center and creator of all things, but to worship Him in an appropriate manner. Psalm 95 continues the series of psalms known as Royal Psalms. These psalms have certain characteristics that we will notice in today’s study. To refresh your memory on these traits, please consult the article, “Characteristics of the Messianic Psalms.”
The powerful psalm is quoted and considered in the book of Hebrews (Hebrews 3:7 – 4:13).
The Hebrew writer, possibly Paul, says that it is a psalm of David (Hebrews 4:7), although it is not noted as such in the Hebrew text. Charles Spurgeon believed that almost every psalm had been written by David. James Montgomery Boice observed, “This is probably the most thorough citing of an Old Testament passage in the New Testament.”
Some theologians see Psalm 95 as an introduction to several psalms about worship. From our standpoint, we see the psalm as a part of our understanding of the Lord reigning over all through His Anointed One. Today we will reshape our understanding of worship. We will see it as through the eyes of the steadfast nature of God and our obedience and reverence to Him.
The Lord Reigns
Though the words “the Lord reigns” are not found in the psalm, its truth and meaning permeate the verses. The Lord is the great God. He is King of kings and Lord of lords. The Lord has the whole world in His hands. God is the rock of our salvation. Hear His voice. Keep your heart open. Don’t let your mind talk you out of it.
Come, let us bow down before Him in worship.
John R.W. Stott (1921-2011) served as rector for All Souls Church in London. He wrote, “True worship is the highest and noblest activity which man, by the grace of God, is capable.” Are we worshiping God in such a way in our churches?
A.W. Tozer (1897-1963) offered these thoughts on the issue of worship.
Thanks to our splendid Bible societies and to other effective agencies for the dissemination of the Word, there are today many millions of people who hold “right opinions,” probably more than ever before in the history of the church. Yet I wonder if there was ever a time when true spiritual worship was at a lower ebb. To great sections of the church, the art of worship has been lost entirely, and in its place has come that strange and foreign thing called the “program.” This word has been borrowed from the stage and applied with sad wisdom to the type of public service which now passes for worship among us.
Psalm 95 bids us to worship. The psalm turns us to the rock of our salvation. The psalm calls us to worship; it explains how we should worship, as well as explaining why we worship; and it warns of what happens if we do not worship and thus harden our hearts.
Thoughts of Theologians
Charles Spurgeon (1834-1892) suggested worship “has about it a ring like that of the church bells, and like the bells, it sounds moth merrily and solemnly, at first ringing out a lively peal, and then dropping into a funeral knell as if tolling at the funeral of the generation which perished in the wilderness.
The church has used the first part of the palm as a call to worship since about the fourth century. In many churches it is known as the Venite, from the Latin for “come.”
There are several ways to worship. There are times in our lives which prescribe certain methods of worship: mourning, silence, even with resolute sighs. But the natural, comfortable way to worship is with enthusiasm and joy. There is a spirit of celebration as the faithful approaches the throne.
C.S. Lewis (1898-1963) called worship an “appetite” for God.
These old poets (the psalmists) do not seem to think that they are meritorious or pious for having such thoughts; nor, on the other hand, that they are privileged in being given the grace to have them. They are at once less priggish about it than the worst of us and less humble – one might almost say, less surprised – than the best of us. It has all the cheerful spontaneity of a natural, even a physical desire. It is gay and jocund. They are glad and rejoice (Psalm 9:2). Their fingers itch for the harp (Psalm 43:4), for the lute and the harp – wake up, lute and harp (Psalm 57:9); let’s have a song, bring the tambourine, bring the “merry harp with the lute,” we’re going to sing merrily and make a cheerful noise (Psalm 81:1-2). Noise, you may well say, mere music is not enough.
Worship Demands a Response
Psalm 95 suggests some of the ways that we can worship. Singing heads the list from the psalmist. We are encouraged to shout aloud in our worship. Few of us participate in this way, though we should probably be less hesitant to at least affirm what we hear by saying “Amen!” or at least nodding our heads in agreement.
Shouting draws our attention – to the message and to the presentation of the message. There are many ways to shout that do not include the voice. If David had a stage with lights and smoke, I am confident he would have used them. The danger – with any worship – is that it becomes a performance. Isn’t that the trap that the Pharisees fell into? The trap isn’t about the stage or the setting, but about the heart.
The psalmist also challenges us to worship in “music and song.” This probably builds a distinction between vocal and instrumental music. Although instruments are not mentioned here, they are in many psalms (Psalm 150).
Worship Starts with Listening
Please notice one last thing is mentioned in the call to worship. Look at the last phrase in verse seven: “Today, if you hear His voice.” Words are an important part of our worship. God has spoken and we are to listen. This, of course, speaks to God’s revelation – through the prophets, but ultimately through His Son. The proper response to hearing God’s words is obedience. We should come to worship with a spirit of obedience, pointing to what we have offered to God in the past, looking forward to how we will bow our knee in the future.
There is a warning in these verses of the psalm. The message from God, whether delivered through the prophets of old or the messenger in the pulpit today, always stirs a response. We can obey, or we can harden our hearts, like the Israelites did at Meribah and at Massah (Exodus 17:7, Numbers 20:13, Deuteronomy 32:51, Psalm 81:7, Psalm 106:32).
Worship begins with listening. Today – if you hear God’s voice. Worship without obedience is pretend. It has no substance. It is not real. Worship affects behavior. It changes lives.
Let Us Sing
There is an old saying, “Don’t die with the music still in you.” During times of loss, music can be compared to listening to an empathetic friend who understands your feelings. Listening to upbeat music improves your mood and boosts your happiness. Some research is finding that listening to music actually decreases the sense of pain experienced before, during and after surgery.
Music has also been proven to have positive, lasting effects in treatments for depression, anxiety, stress, dementia, autism and several other illnesses which touch the mind. Many medical programs have music therapy as a legitimate course in their study.
Music Speaks
Hans Christian Anderson wrote, “Where words fail, music speaks.” Ludwig van Beethoven claimed, “Music is the mediator between the spiritual and the sensual life.” “Make a joyful noise unto the Lord” (Psalm 98:4). Music goes beyond the spoken word in expressing moods and feelings. Music unites people at the deepest, most human level.
Lou Rawls once commented, “Music is the greatest communication in the world. Even if people don’t understand the language that you’re singing in, they still know good music when they hear it.”
In Psalm 95, the psalmist first mentions worshiping God by honoring Him with song and doing so in community. Both aspects are vital in our understanding of honoring God. Music is not the only way to honor and worship Him, but it is certainly an important way.
Not a Quiet Moment
This is not a quiet, somber moment. The invitation to praise in the first two verses of this psalm presents a picture of celebration and festivities. Shrill cries of gladness, loud shouts of praise and songs with musical accompaniments ring through the Temple courts.
People wonder about the appropriate nature of music in today’s worship service. Although worship is to cover a broad spectrum of emotions, joyful celebration with loud music is a integral part.
James Montgomery Boice (1936-2000) says, “Singing expresses human thought emotionally, and Christianity is a feeling religion. More particularly, singing expresses joy, and the Bible’s religion at its heart is joyful.” The Christian understand joy even in the midst of sorrowful circumstances.
Spurgeon commented, “It is to be feared that very much even of religious singing is not unto the Lord, but unto the ear of the congregation. Above all things, we must in our service of song take care that all we offer is with the heart’s sincerest and most fervent intent directed towards the Lord himself.”
The Rock is Refuge and Rescue
God’s people have much to shout joyfully about. Somber, reflective spirits have a place in worship, but probably not a dominant place. Derek Kidner (1913-2008) says, “Before making ourselves small before Him (as we must, see Psalm 95:6), we greet Him here with unashamed enthusiasm as our refuge and rescuer.”
The word “sing” appears in the Scriptures over 400 times. At least 50 of the instances are imperative or commands. Let’s get even more specific with the application.
- Where are we to sing? We are to sing in the assembly (Psalm 149:1).
- What are we to sing? We are to sing the word of Christ and the wisdom of Christ (Colossians 3:16).
- How are we to sing? We are to sing with a thankful attitude, sincerely, or from the heart (Colossians 3:16).
Music Unites Us
People sing together in the strangest places. Have you ever been dining at a Mexican restaurant when well-meaning, but musically challenged servers surround a table, placing a festive sombrero upon the head of the person of honor? Everyone in the party is cheering and excited, except for one face who is now the center of attention, burying itself inside the palms of their hands, hoping to somehow hide the ever-spreading blush which is now a deeper red than the color of the tablecloth. Soon the thrown-together choir begins to serenade in at least four different keys, Feliz cumpleaños a ti !
Suddenly throughout the restaurant, musically challenged and Spanish-language challenged patrons join in the universal anthem to celebrate the birthday of someone that most in the crowd do not even know. Feliz cumpleaños a ti ! Music unites and joy abounds.
Amidst the sixty folks in the restaurant, three real musicians were even able to end the chorus making a harmonic chord.
Why do we do this? We sing at Christmas parties, rock concerts, weddings, funerals and ball games. Something happens inside when we sing.
Can’t You Imagine?
You know as well as I do that if you began singing in an assembly of Christians, regardless of language, in spite of nationalities or ethnicities,
“Then sings my soul, My Savior, God to thee.”
The entire congregation would join you on your note, in your key, with tear-filling eyes, and unbelievably sincere smiles,
“How Great Thou Art, How Great Thou Art!”
In the stillness of my night, in the quiet moments that allow my soul to meditate on the God who reigns, may I every now and then, faintly hear the amazingly perfect harmonies coming from the angelic and saintly choir that surround the throne. May I grasp the words of the anthems of their praise. May I get goose-bumps from the reverberations of the harps and keyboards and guitars and percussion and orchestra and smooth wailing of the sax.
And may I never be the same.
A Piece of the Rock
The comparison of the rock is a comparison with biblical and experiential meaning. It points to the solid foundation that God provides for our lives and future, but also to the sense of His presence. We do not lift our voices to an empty space. There is a real connection between God and His people.
Adam Clarke observed three things regarding verses 1 through 3. The Supreme Being has three names here, EL, JEHOVAH, and ELOHIM. He adds that we should apply none of these names to false gods. The first implies the strength of God; the second name speaks to His being and essence. The third name describes the covenant relationship that He has with His people.
There are many who believe that even today we should be very cautious about using the name of God. Often Jewish publications will write “G-d” without using the “o.” The Torah (Deuteronomy 12:4) prohibits erasing, destroying or desecrating the name of the Lord. There are seven names for God in Hebrew which they consider holy and thus forbidden to destroy or erase.
The faithful Jew sees it has no big deal to use a dash instead of the vowel, and everyone understands its meaning. Many Jews and Jewish organizations use it as their standard practice to write “G-d” in all their publications, emails and web posts.
Understanding the Scriptures
There are two verses in this Psalm that need our further consideration. The first is found in verse one.
Come, let us shout joyfully to the Lord,
Shout triumphantly to the rock of our salvation!
The Old Testament, especially the collection of psalms, refer to God as a rock. The metaphor conjures several important truths in our mind. First, the image stresses God’s strength. A rock provides security, a place to build the fortress. God as a rock provides protection (Psalm 18:2).
There is an interesting use of the metaphor in Psalm 62:2. The rock provides salvation and shelter from either the heat of the day or the powers of a soaking thunderstorm.
Other Old Testament Scriptures which reinforce this imagery and truth are:
- Psalm 18:1-3 NLT
- 2 Samuel 22:2
- Psalm 71:3
- 1 Corinthians 10:4 ESV
- Psalm 62:7-8
- Psalm 31:3-4
- Deuteronomy 32:4 ESV
- Psalm 144:1-3
- Psalm 95:1
Notice the application that Jesus makes to the image in His teaching in the New Testament.
Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against the house; yet it did not fall, because it had its foundation on the rock. But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash (Matthew 7:24-27 NIV).
“And they remembered that God was their rock” (Psalm 78:35).
A Time to Rest
The psalm ends with a warning that goes back to the time when the Israelites were wandering in the wilderness on their exodus from Egypt into the Promised Land. The passage is also highlighted in New Testament quotations (Hebrews 3:7-11, Hebrews 3:15). There is an interesting comparison made, in light of the illustration of the wanderings.
The references to Meribah and Massah help provide a historical context for the verses. “Meribah” (“contending”) and “Massah” (“testing”) are places which rather summarize the nature of the Israelites who wandered the edge of faithlessness throughout their generations (Exodus 17:1-7, Numbers 20:1-13, Deuteronomy 6:16, Psalm 81:7). Even though they had witnessed the mighty works of God (Exodus 19:4), the people grumbled, complained and challenged the Lord.
The wanderings were a result of their response to the time Moses spent at Sinai receiving the commandments. Moses was warned by God about the extreme danger of seeing God’s face. “You cannot see my face, for no one may see me and live” (Exodus 33:20). God commanded Moses to hide himself in a cleft of a rock.
An Invitation from the Rock
The contrast of that image should be seen against the psalm’s opening word of invitation. The word “come” signifies “to go to meet God face-to-face, to be in His presence.” Believers can be in God’s presence through the work of Jesus (Hebrews 10:19-25). The psalmist sees a day when we don’t have to relate to God from a distance.
The second verse in this Psalm that needs our attention before we close our study briefly states this phrase.
“Today” if you hear God’s voice (Psalm 95:7)
This phrase stresses the urgency of our response, but also speaks of the wording of the New Testament. The writer of the book of Hebrews shares this thought.
See to it, brothers and sisters, that none of you has a sinful, unbelieving heart that turns away from the living God. But encourage one another daily, as long as it is called “Today,” so that none of you may be hardened by sin’s deceitfulness. We have come to share in Christ, if indeed we hold our original conviction firmly to the very end (Hebrews 3:12-14).
The idea of God’s rest has more than one meaning. In relationship to the wandering and the exodus, it meant the land that God had promised to them. They were to settle and subdue it. They were to be granted the peace to enjoy it (Genesis 49:15, Psalm 132:14, 1 Kings 8:56). The people understood and practiced rest each week, as they learned God’s Sabbath rest. But the rest ultimate speaks of the state of being and relationship provided to us by the saving work of the Messiah. We no longer churn and struggle because of sin. “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1).