Koinonia Bible Studies

“Great is the Lord” from the lesson series Royal Psalms, October 2021

our Scripture

Sing a new song to the Lord;
sing to the Lord, all the earth.
² Sing to Yahweh, praise His name;
proclaim His salvation from day to day.
³ Declare His glory among the nations,
His wonderful works among all peoples.

⁴ For the Lord is great and is highly praised;
He is feared above all gods.
⁵ For all the gods of the peoples are idols,
but the Lord made the heavens.
⁶ Splendor and majesty are before Him;
strength and beauty are in His sanctuary.

⁷ Ascribe to the Lord, you families of the peoples,
ascribe to the Lord glory and strength.
⁸ Ascribe to Yahweh the glory of His name;
bring an offering and enter His courts.
⁹ Worship the Lord in the splendor of His holiness;
tremble before Him, all the earth.

¹⁰ Say among the nations: “The Lord reigns.
The world is firmly established; it cannot be shaken.
He judges the peoples fairly.”
¹¹ Let the heavens be glad and the earth rejoice;
let the sea and all that fills it resound.
¹² Let the fields and everything in them exult.
Then all the trees of the forest will shout for joy
¹³ before the Lord, for He is coming—
for He is coming to judge the earth.
He will judge the world with righteousness
and the peoples with His faithfulness.

Psalm 96:1-13 NET

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

NASB Psalm 96:1-13 NASB	NIV Psalm 96:1-13 NIV	NLT Psalm 96:1-13 NLT	NCV Psalm 96:1-13 NCV	MSG Psalm 96:1-13 MESSAGE
KJV Psalm 96:1-13 KJV	NKJV Psalm 96:1-13 NKJV	HCSB Psalm 96:1-13 HCSB	ESV Psalm 96:1-13 ESV	SPANISH Psalm 96:1-13 RVA60

 

our Lesson

Singer/songwriter Michael W. Smith has made his impression on the world of Christian music for decades. One of the first worship songs that he wrote was titled, “Great is the Lord.” Composed in 1982 with his wife Debbie, Smith was an active member of the Bethel Church in Nashville at the time. The inspiration for the lyrics were drawn from the Psalms, especially Psalm 145:3 and Psalm 96:4.

 

Great is the Lord

He is holy and just

By His power we trust in His love

Great is the Lord

He is faithful and true

By His mercy He proves He is love

 

Debbie told the story of the writing of this song. “Sometimes at night we would light a candle and would open the Bible and God would inspire our hearts with a particular passage of Scripture. We wrote many praise choruses and worship songs during these evening sessions. In 1982, God led us to a particular passage of Scripture that we both thought would be the base for a good song. I wrote a few lines of the lyric as Michael was working on the music. We worked very closely together and the words and the musical setting came together at the same time.”

Great is the Lord!

 

Chronicling the Context

No doubt the life of David was filled with moments of joy and jubilation. There probably was no greater incident than when the Ark of the Covenant was brought from its resting place in the house of Obed-Edom. Thousands of people were assembled. Priests dressed in fine, white linen were gathered. There were choirs and orchestras. As the priests brought the Ark, each step was announced by blaring sounds of ram’s horns and trumpets, clashes of symbols, and music from harps and lyres. This is the occasion for which David danced before the Lord.

 

He composed a psalm for the occasion, found in 1 Chronicles 16:23-33. The psalm David wrote is also used in parts of Psalm 105 and Psalm 106. It was common for Jewish leaders to combine portions of psalms to build their own psalm for a special occasion.

 

In the Chronicle version, the psalm (probably all three) are attributed to David. The heading of the Septuagint contains the same inscription. David is appointing some of the Levites to minister before the Ark of the Covenant. Some theologians see this combination being used again at the rededication of the Temple after Babylon.

 

Ultimately the psalm looks ahead to the Kingdom when the Messiah reigns among the Gentiles. The Psalm is a prophecy that a day is coming when God will judge the entire world in righteousness. David saw the coming of the Ark as a pledge by God that He would come in the future to reign as King over all the earth. H.C. Leupold (1892-1972) writes that the psalm “throbs with the hope of the Lord’s coming.”

 

The Lord Reigns

While the words “the Lord reigns” are not mentioned, the concept of God’s place as King is evident throughout. The position of God to us becomes evident as we approach God. We notice immediately that He is worthy of our worship. There is a sense that we need to proclaim His salvation everywhere that we go, day after day. In addition, we should declare God’s glory to everyone, as well as telling his marvelous deeds (compare also Psalm 98:1).

 

Many theologians see a relationship between Psalm 96 and Isaiah. Themes in both this psalm and Isaiah include teaching against idolatry (Isaiah 40:18-31, Isaiah 41:21, Isaiah 44:6-8), creation (Isaiah 40:22, Isaiah 42:5, Isaiah 44:24, Isaiah 45:12), nature responding to God’s redemption (Isaiah 49:13, Isaiah 55:12) and the nations (Isaiah 45:20, Isaiah 49:7, Isaiah 56:3-8, Isaiah 60:9-12).

 

Notice the command in verse 10. We are to proclaim among the nations, “The Lord reigns.” Denying God’s existence breaks this imperative.

 

Sounds of Glory

Three psalms start with the same words – “Sing to the Lord a new song” (Psalm 96:1, Psalm 98:1, Psalm 149:1)! Isaiah tells us the same thing (Isaiah 42:10). Psalm 33:3 encourages us with a similar message. The psalmist adds, “I will sing a new song to you, O God” (Psalm 144:9).

 

Why is there such an emphasis upon singing? There may actually be a context found in Psalm 40.

 

I waited patiently for the Lord; He turned to me and heard my cry.

He lifted me out of the slimy pit, out of the mud and mire;

He set my feet on a rock and gave me a firm place to stand.

He put a new song in my mouth, a hymn of praise to our God.

Many will see and fear the Lord and put their trust in Him (Psalm 40:1-3 NIV).

 

The psalmist describes the circumstances of life. We pray to the Lord for deliverance and then wait. Sometimes patiently, sometimes frantically. Our timetable is often far from God’s. Of course, God hears us immediately, but sometimes His answer seems to tarry. God rescues us.

 

A New Song

It is at the moment of rescue that God puts a new song in the mouth. The evidence of God’s continuing expressions of grace should prompt us to sing. There is no “oldies music” when describing the providential care of God. The story may be old, but the melody in our heart is fresh and inspired.

 

In Hebrew, this psalm is known as Shiru Lashem (“sing to the Lord”). The word “sing” is repeated three times and signifies the three daily prayers when Israel sings praises to God. The Shacharit is the morning prayer and corresponds with verse one. The Mincha speaks to the afternoon prayer and the Maariv is the evening prayer.

 

In Christianity, the psalm is a part of the liturgies of many denominations. The Latin conclusion, “Laetentur caeli” is used during the Christmas night liturgy. Matthew Henry (1662-1714) believed that verses 10 to 13 provide instructions for what preachers should preach, what anyone who shares the gospel should present.

 

Six Imperatives

There are six imperatives in the first few verses of the Psalm 96. There are three commands to “sing” to the Lord – twice in verse one and once in verse two. In addition, we are called to “praise” His name (verse two), to “proclaim” His salvation day after day (verse two), and to “declare” His glory (verse three).

 

It is interesting that we are first to praise His name, and then we are to proclaim His name. G. Campbell Morgan (1863-1945) wrote, “If the song of the Lord begins in the heart, it always grows into the chorus in which others are included in the music.”

 

Martin Luther once said, “Next to the Word of God, music deserves the highest praise.” Songs are a critical part of the experience of life.

 

The Hebrew word for worship means to prostrate oneself, to fall flat on your face to the ground. This understanding is so different than what the English word worship conveys. Probably your image of worship is standing and lifting your hands in praise to God. Praise is a part of the Hebrew concept, but it is a praise that falls in reverence and awe before the Father.

 

Glory: Great is the Lord

Glory is a difficult word to define. It represents a majestic aura of the amazing presence of God, but that seems to only grasp a portion of the word. There is something of weight and impressiveness about the glory of God. Indeed, in some way, what we do is to “give” God glory.

 

Giving God glory recognizes God for who He is and what He has done. When we understand God as Creator, rather than explaining the universe as a result of random chance, we are giving God glory. When we recognize Jesus as God’s Son, our Savior and the promised Messiah rather than a good teacher or prophet, we are giving God glory. As we apply God’s truth and apply it to daily decisions rather than making choices on our own, we are giving God glory.

 

In this psalm, we are to declare his glory to the nations. We are to ascribe glory to God, as well as proclaim His glory to others.

 

John Piper, preacher at Bethlehem Church in Minneapolis, says “Jesus Christ has been the key and goal of all the Psalms. They are not complete without Him.”

 

Ascribe Glory

The repetition of a word three times impresses upon us the urgency and importance of the command. Like singing, we are given an imperative to “ascribe.” The word “ascribe” means to attribute a quality to a cause or a person. When we ascribe glory to the Lord, we are saying glory belongs to Him. Glory is defined by Him. Notice the similarities with the 1 Chronicles 16 passage and Psalm 29.

 

Ascribe to the Lord, all you families of nations,
ascribe to the Lord glory and strength.
²⁹ Ascribe to the Lord the glory due his name;
bring an offering and come before him.
Worship the Lord in the splendor of his holiness.
³⁰     Tremble before him, all the earth!
The world is firmly established; it cannot be moved (1 Chronicles 16:28-30 NIV).

 

Ascribe to the Lord, you heavenly beings,
ascribe to the Lord glory and strength.
² Ascribe to the Lord the glory due his name;
worship the Lord in the splendor of his holiness (Psalm 29:1-2 NIV).

 An Invitation

The invitation extends to all nations to come to God’s sanctuary, bring a sacrifice, and worship Him. The Psalms (Psalm 65:4, Psalm 84:2, Psalm 92:13, Psalm 100:4, Psalm 116:19, Psalm 135:2) clearly demonstrates this concept. The people who worship God can expect Him to cleanse them before they worship Him (Hebrews 10:19-25). We approach God through the righteousness through Christ Jesus.

 

A very important theological concept dictates the teaching presented in this verse. We are to give God the glory that is due His name. Several of the Ten Commandments stress the importance of God’s name. To even use the name in a frivolous manner fails to give God glory. Putting another god on the same level as God fails to give God glory.

 

Proclaim Glory

We are to proclaim among the nations “The Lord reigns.” Let’s look at three things that the psalmist says that God’s people – you and I – should do among the nations.

1. First, we are to declare to the nations the truth about God’s glory and works and salvation. What is the heart of the message? We proclaim “the Lord reigns” by our words and our obedience. The story may be personal – what is God doing with me, how do I live because I understand that the Lord reigns.
2. Second, we are invite the nations to praise God with us. We begin by gently showing the world the presence of God as a Creator. We then help them see that God’s glory can be seen throughout His creation. Explain to them the role of the Messiah in God’s covenant with us.
3. Finally, we help the nations see that God is eventually going to judge the world. His judgment – even to those nations – will be fair and necessary. He judges people with equity (verse 10).

 

What to Speak to the Nations

Declaring God’s glory among the nations” is a vital command. What content do we need to include? How do we go about presenting a message when the task is so great? Here are a few ideas:

 

• Pray that the Lord of the harvest will send out workers into the harvest (Matthew 9:38). The task is huge and will need divine assistance.
• Count the cost of being a disciple (Luke 14:25-33). Culture has made membership at a church little more than membership at the YMCA. Understand the cost that Jesus paid for your membership dues.
• Place Jesus at the center of any message that you present. People will not receive salvation because their name was on the record at your church. The gospel is good news because a relationship is restored – theirs with the Creator. The mediator making peace between the two parties is Jesus.
• Begin to declare to the nations by serving others, start with your local congregation. Actions speak louder than words.
• Keep joy in your heart (Psalm 100:2).

 

The New Testament Fulfills an Old Testament Dream

This truth is not simply an Old Testament dream. Listen to the words of the Apostle Paul to the Romans.

 

I tell you that Christ became a servant to the circumcised (the Jews) to show God’s truthfulness, in order to confirm the promises given to the patriarchs, and in order that the Gentiles (the nations) might glorify God for His mercy. As it is written:

 

I will praise you among the Gentiles (nations), and sing to your name. Again it is said, Rejoice, O Gentiles (nations), with his people. And again, Praise the Lord, all you Gentiles (nations), and let all the peoples extol him. And again, Isaiah says, The root of Jesse will come, even he who arises to rule the Gentiles (nations); in him will the Gentiles (nations) hope (Romans 15:8-12 ESV).

 

Who Are the Nations?

Who are the nations? The group “The Joshua Project” claims 1569 groups of people stand unengaged (no missionaries or churches in their area). Another 6747 areas of the world qualify as barely reached (less than 2% evangelical). Make these statistics come alive in your area. How many unchurched or unreached people live where you live? How will you reach them – since a sign indicating that your church is “user-friendly” probably does not even catch their attention?

 

Maybe singing a new song means genuinely finding new ways to sing to the Lord in a way that the nations will still hear. As culture slips further away from the truth and from God, your song doesn’t need to blend in with what the nations are singing. Your song needs to stand out.

 

Coming in Glory

Let’s conclude our thoughts on this psalm by looking at a phrase in the last verse: “For He comes, He comes to judge the earth.” Through the Old Testament, God’s people looked for the coming of a Messiah. The New Testament anticipates the Messiah coming again.

 

A Triumphant Return

The king comes. The prophet Zechariah foretold the king was coming. It is easy to see the arrival of the baby in the manger. The words from the prophet fit snuggly into the narrative of the Christmas story. The passage can fit into the story of the Triumphal Entry into Jerusalem.

 

Rejoice greatly, people of Jerusalem!
Shout for joy, people of Jerusalem!
Your king is coming to you.
He does what is right, and he saves.
He is gentle and riding on a donkey,
on the colt of a donkey (Zechariah 9:9 NCV).

 

The 96th Psalm celebrates the kingship of the Lord throughout its verses. The concept stands joyfully before us once again. The king comes to judge the earth. The people did not often see impartial and righteous judges. Corrupt judges accepted bribes in order to assure a particular decision.

 

A Coming Judgment

Some people see the judgment of God as a reason for fear. If you were concerned about the integrity of the judge, if you knew you were guilty, or if you did not have the amount of money necessary to bribe the judge toward your favor, there would be ample reason to fear the appearance before a judge.

 

To a point, we stand before God in that kind of dire need. We ARE guilty. But we don’t stand before the judge with guilt. The atonement of Jesus washes the books and the heart clean of guilt. The believer stands before God, given a righteousness that none of us deserve.

 

We also stand before a judge who acts with righteousness and faithfulness. Bribery fails to sway this righteous Judge. I imagine that Satan has already begun to try to bribe God. We trust God’s integrity, but also His love. We are to celebrate and anticipate the coming judgment from God because we are confident of the outcome.

 

Great is the Lord

As we read through the Royal Psalms in general, and through Psalm 96 in particular, an appreciation of the majesty of God permeates the teaching. Our response to this quality of God is to proclaim, “Great is the Lord” and we bow to the reign of the Lord. We ascribe glory to Him by acknowledging what He has done, and looking ahead to His return.

“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

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

NASB Psalm 95:1-11 NASB	NIV Psalm 95:1-11 NIV	NLT Psalm 95:1-11 NLT	NCV Psalm 95:1-11 NCV	MSG Psalm 95:1-11 MESSAGE
KJV Psalm 95:1-11 KJV	NKJV Psalm 95:1-11 NKJV	HCSB Psalm 95:1-11 HCSB	ESV Psalm 95:1-11 ESV	SPANISH Psalm 95:1-11 RVA60

 

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).

 

“God Will Avenge” from the lesson series Royal Psalms, October 2021

our Scripture

Lord, God of vengeance—
God of vengeance, appear.
² Rise up, Judge of the earth;
repay the proud what they deserve.
³ Lord, how long will the wicked—
how long will the wicked gloat?

⁴ They pour out arrogant words;
all the evildoers boast.
⁵ Lord, they crush Your people;
they afflict Your heritage.
⁶ They kill the widow and the foreigner
and murder the fatherless.
⁷ They say, “The Lord doesn’t see it.
The God of Jacob doesn’t pay attention.”

⁸ Pay attention, you stupid people!
Fools, when will you be wise?
⁹ Can the One who shaped the ear not hear,
the One who formed the eye not see?
¹⁰ The One who instructs nations,
the One who teaches man knowledge—
does He not discipline?
¹¹ The Lord knows man’s thoughts;
they are meaningless.

¹² Lord, happy is the man You discipline
and teach from Your law
¹³ to give him relief from troubled times
until a pit is dug for the wicked.
¹⁴ The Lord will not forsake His people
or abandon His heritage,
¹⁵ for justice will again be righteous,
and all the upright in heart will follow it.

¹⁶ Who stands up for me against the wicked?
Who takes a stand for me against evildoers?
¹⁷ If the Lord had not been my helper,
I would soon rest in the silence of death.
¹⁸ If I say, “My foot is slipping,”
Your faithful love will support me, Lord.
¹⁹ When I am filled with cares,
Your comfort brings me joy.

²⁰ Can a corrupt throne—
one that creates trouble by law—
become Your ally?
²¹ They band together against the life of the righteous
and condemn the innocent to death.
²² But the Lord is my refuge;
my God is the rock of my protection.
²³ He will pay them back for their sins
and destroy them for their evil.
The Lord our God will destroy them.

Psalm 94:1-23 NET

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NASB Psalm 94:1-23 NASB	NIV Psalm 94:1-23 NIV	NLT Psalm 94:1-23 NLT	NCV Psalm 94:1-23 NCV	MSG Psalm 94:1-23 MESSAGE
KJV Psalm 94:1-23 KJV	NKJV Psalm 94:1-23 NKJV	HCSB Psalm 94:1-23 HCSB	ESV Psalm 94:1-23 ESV	SPANISH Psalm 94:1-23 RVA60

 

our Lesson

Let’s remember the pattern of information that we are noticing in the Royal Psalms. First, we are looking for evidence of the reign of Almighty God. “The Lord reigns” is seen as a theme through these psalms.

 

We also notice the rage of the nations. The nations represent the people who do not necessarily follow God. The makeup of this group of people ranges from those who simply do not care to those who violently oppose God’s people and ways. In the Old Testament, the nations were literal, but the meaning applies in a figurative way as well.

 

Next we look for the presence of the Lord’s anointed one. Israel’s concept of the anointed one was tied completely to the king and kingdom. From the time of Saul forward, God’s chosen king was anointed. Remember, there are two spiritual concept tied to this imagery. God himself fulfilled the role of King for Israel. He also promised that a day would come when His own anointed one – the One He would call His Son – would reign.

 

Finally we look at the blessings that come for the people who take refuge in the Anointed One. God does not abandon His people. They are more than just members of a kingdom. They become adopted into His family.

 

Psalm 94

This particular psalm is a prayer of the individual who calls to the Lord for help against the enemy. The interesting thing about the setting of this psalm is the enemies are not foreign nations, which is so often the case. The enemies in this psalm easily could be the leaders in Israel (see Psalm 94:4-7, Psalm 94:20-21). The circumstance certainly puts an interesting twist upon the usage of the psalm.

Because of the stark contrast in the subject matter that seems to shift between verses 15 and 16, there are some that feel there are two different psalms that for some reason have been joined together. While the first fifteen verses stand on their own, the personal nature of the subject speaks to how quickly life’s circumstances can change.

The psalm opens with an appeal to God to act.

The Lord Reigns

Although the psalmist does not use the exact term, the implication of the Lord reigning is the same. A God who is able to avenge is a God who reigns. The vengeance of God is a theme throughout the Scriptures. We tend to use the word “avenge” to speak of justice, while we use the word “revenge” to speak of someone getting even for a wrong committed.

 

Here are some relevant Scriptures on how a just and righteous God promises to avenge.

• Deuteronomy 32:35
• Nahum 1:2
• Romans 12:19
• Hebrews 10:30
• Jeremiah 51:56
• Psalm 99:8
• 2 Thessalonians 1:8
• Leviticus 26:25
• Jeremiah 51:11
• Jeremiah 5:29
• Isaiah 47:3
• Ezekiel 25:14
• Micah 5:15

 

Understanding God’s Need to Avenge

There is a difference between saying that “God is a God of vengeance” and saying that “God is vengeful. We tend to associate vengeance with displays of hatred and cruelty. Those who are vengeful are filled with an impassioned drive to right circumstances and spite people. This drive cannot be extinguished. It appears to be unreasonable.

The Scripture uses vengeance with a different meaning. It is a term that it applies only to God. God wields vengeance because He is the Judge of the heavens and earth. God will avenge when He exercises divine judgment. In fact, we are told to avoid vengeance, for the process to avenge belongs only to God. Vengeance is the righteous expression of the justice of God.

 

A Message from Paul to the Ephesians

Although we tend to compartmentalize, one should never think God’s capacity to avenge without also thinking of the mercy of God. Yes, God judges sin, but because He is “rich in mercy” (Ephesians 2:4).

 

The image of mercy that Paul paints in Ephesians 2:1-7 shows the huge contrast between sin and life.

And although you were dead in your offenses and sins, ² in which you formerly lived according to this world’s present path, according to the ruler of the domain of the air, the ruler of the spirit that is now energizing the sons of disobedience, ³ among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath even as the rest…

⁴ But God, being rich in mercy, because of his great love with which he loved us, ⁵ even though we were dead in offenses, made us alive together with Christ—by grace you are saved!— ⁶ and he raised us up together with him and seated us together with him in the heavenly realms in Christ Jesus, ⁷ to demonstrate in the coming ages the surpassing wealth of his grace in kindness toward us in Christ Jesus (Ephesians 2:1-7 NET).

We are like the people of the nations. Our trespasses left us dead in our sins. We followed the course of the world, disobeying God and pursing our own interests. The most important pursuit of our lives was to walk our own path. Such a lifestyle produces nothing but rage (Psalm 2:1). But because of His love for us, God breathed life into dead bones simply because we acknowledge the offer of redemption made by the Anointed One. It is by grace we are saved, and the riches He has in store for us are immeasurable.

 

A Message from Paul to the Romans

When we think about the vengeance of God, we must also remember Paul’s instruction to the Romans. “Beloved, never avenge yourselves, but leave it to the wrath of God (Romans 12:19 ESV). Paul’s words use the foundation of the Old Testament as he quotes Deuteronomy 32:35. Let’s look at them in a little more detail:

 

Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everyone. ¹⁸ If it is possible, as far as it depends on you, live at peace with everyone. ¹⁹ Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord. ²⁰ On the contrary:

“If your enemy is hungry, feed him;
if he is thirsty, give him something to drink.
In doing this, you will heap burning coals on his head.”

²¹ Do not be overcome by evil, but overcome evil with good (Romans 12:17-21 NIV).

There will be times in life when people treat us poorly or when circumstances do not seem “fair” by our standards of judgment. When we see injustice or we experience its pain, we will naturally want others to be given the same measure of injustice and evil. We are indeed to “act justly” but we are also to “love mercy” (Micah 6:8). Judgment – the Scripture term of “vengeance” – is God’s job, not ours. God will avenge.

 

Sin Without Redemption Causes Tension

This tension between a world filled with sin and desire for justice answers the question of the psalmist, “Why do the nations rage?” The world considers justice without mercy. It lives in a state of sin without redemption.

 

Let’s continue to think about Paul’s words to the Romans.

 

Wrath connects God’s response to something that deserves judgment or vengeance. God says, “I will repay.” God’s wrath is payment for something that man has done. The wrath of God is God’s settled anger toward sin – a committed act or an atmosphere of injustice – expressed in suitable punishment of vengeance upon the guilty. The connection between anger and wrath is strong. The Bible uses the two words together over 100 times.

 

The terms are used in such a parallel manner that it becomes difficult to distinguish between the two.

• Psalm 6:1
• Psalm 90:7
• Hosea 13:11
• Romans 2:8

 

The wrath of God is never out of control. It is not served against the innocent. It is meticulous. His wrath is just, suitable, and proper. This is an avenging God.

 

How Long Until You Avenge, O Lord?

Along with Psalm 10, Psalm 14, Psalm 73 and Psalm 92, this psalmist deals with the apparent triumph of the wicked. The helpless and weak are treated with injustice and disdain. It is not foreign leaders who were guilty, but their own leaders. Perhaps the psalm came out of the sufferings inflicted during the reign of King Manasseh (2 Kings 21) whom the Lord blamed for the destruction of Jerusalem (2 Kings 24:1-4).

 

If there is a burning question that covers the first pages of Genesis through the last paragraph of Revelation, it is the pondering, “How long, O Lord?” How long will you be patient with sinful people? Will long periods of time elapse before you enact vengeance? How long will you leave the score unsettled?

 

The psalmist here becomes even more pointed. “How long will you allow the wicked to be jubilant?” There is something telling about the question, isn’t there? Doesn’t it seem to imply, “because I want to be the one who is jubilant.” We must be so careful to not allow the sin and injustice to cause us to rage.

 

The Psalmist Ponders

How long will the wicked be allowed to pour out arrogant words? Jewish syndicated columnist Don Feder wrote, “Christians are the only group Hollywood can offend with impunity, the only creed it actually goes out of its way to insult. Clerics, from fundamentalist preachers to Catholic monks, are routinely represented as hypocrites, hucksters, sadists, and lechers. The tenets of Christianity are regularly held up to ridicule.”

 

How long will the wicked be allowed to crush God’s people? In a story covered by the BBC News on May 3, 2019, “Christians were the most persecuted religious group” according to their study. The review found that one in three people suffer from religious persecution. At the time, concerns were expressed over persecutions in China, Sri Lanka, and Palestine. “In some regions, the level and nature of persecution is arguably coming close to meeting the international definition of genocide, according to that adopted by the United Nations.”

 

How long will the wicked oppress the most vulnerable – the widow, the foreigner, and the fatherless? Both the Old and New Testaments speak of the groups that cannot protect themselves. Scripture encourages their protection and provision (Exodus 22:22-24, Deuteronomy 10:18, James 1:27).

 

How long will it seem that You aren’t paying attention?

 

What a Fool Believes

The fool believes that the Lord does not see. The fool believes that the God of Jacob is not paying attention. Often the fool concludes that God does not even exist. David writes, “The fool says in his heart, ‘There is no God.’ They are corrupt, their deeds are vile; there is no one who does good” (Psalm 14:1 NIV).

 

As a result, the wicked use arrogant words (Psalm 94:4) because they believe that God does not see or notice them. The verb literally means to gush out – like water from a fire hydrant. The word may denote words of the wise (Psalm 78:2, Psalm 119:171, Proverbs 1:23, Proverbs 18:4) or the words of folly (Psalm 59:7, Proverbs 15:2).

 

Did you ever notice that plans were being made by someone and you knew the plans would not work? “Sorry, it is not going to happen.” Sometimes we see the misdirected ideas from our children, sometimes from our workers in business. Even though you offer advice, the individual must try it themselves to understand why the plan will not work.

 

The foolish not only have convinced themselves that God does not notice, they believe with all of their hearts that God will not punish. Do we not hear questions, “How could a good God send people to hell?” They pretend to not believe in God’s existence, yet they call Him good and understand that He will judge.

 

Rest from the Days

The promise for the Lord’s people comes in the midst of the rage of the wicked. Blessed is the man whom the Lord disciplines. Don’t think of discipline here as punishment. The word used describes the strengthening of the athlete. The psalmist thinks of himself. The Lord’s discipline – His plan and His ways – provides the reason that the faithful do not rage. God cares enough to set boundaries and our direction. This man understands the blessing of God.

 

The disciplined man taught the ways of the Law will find “relief.” The Hebrew verb describes a quiet, undisturbed place. The KJV – and many other translations – use the word “rest” to capture the idea.

 

Hebrews tells us God has prepared a Sabbath’s rest for the faithful (Hebrews 4:1-11).

 

The Rock of My Refuge

The Lord makes promises to His people. The day will come when judgment will again be founded upon righteousness. While the world has turned right and wrong upside-down, a day is coming when God will right the order of justice. “Vengeance is mine,’ says the Lord, “I will avenge.”

 

The raging of the nations takes a toll on the faithful. They look to God for their help. When the righteous falter in their steps, comfort and strength from the Love of God support their efforts. “When anxiety was great within me, your consolation brought joy to my soul” (Psalm 94:19).

 

I can rest assured that God will not allow the wicked to prosper. God will avenge His name, His kingdom and the dignity of His people.

 

“Robed in Majesty” from the lesson series Royal Psalms, October 2021

our Scripture

The Lord reigns! He is robed in majesty;
The Lord is robed, enveloped in strength.
The world is firmly established;
it cannot be shaken.
² Your throne has been established
from the beginning;
You are from eternity.
³ The floods have lifted up, Lord,
the floods have lifted up their voice;
the floods lift up their pounding waves.
⁴ Greater than the roar of many waters—
the mighty breakers of the sea—
the Lord on high is majestic.

⁵ Lord, Your testimonies are completely reliable;
holiness is the beauty of Your house
for all the days to come.

Psalm 93:1-5

NASB Psalm 93:1-5 NASB	NIV Psalm 93:1-5 NIV	NLT Psalm 93:1-5 NLT	NCV Psalm 93:1-5 NCV	MSG Psalm 93:1-5 MESSAGE
KJV Psalm 93:1-5 KJV	NKJV Psalm 93:1-5 NKJV	HCSB Psalm 93:1-5 HCSB	ESV Psalm 93:1-5 ESV	SPANISH Psalm 93:1-5 RVA60

 

our lesson

The Psalms that are considered “royal” hold a magnificent place in the collection of Hebrew poetic literature. Almost every Jewish theologian agrees that these Psalms speak of things which will take place during the times of the Messiah. Ultimately, these psalms proclaim the fundamental principle that the Lord reigns.

 

The reign of the Lord is not a haphazard reign. His kingdom expresses a life of majesty. James Montgomery Boice says that majesty is “an attribute that links God’s holiness and God’s sovereignty.”

Messianic Themes

Let’s think back to the Messianic themes we discovered as we studied through the second Psalm. We will be looking for the development of these themes through each of the Royal Psalms. The themes may not be in this order, and they may not use the exact words.

• The Lord Reigns – the story of a King and His kingdom
• The nations oppose God and His people in rage
• The Lord sends His Anointed One
• The Lord’s people are blessed

 

The message of John the Baptist and indeed Jesus Himself proclaimed “the kingdom of heaven is at hand” (Matthew 3:2, Matthew 4:17, Matthew 10:5-8, 23 Mark 1:13-14, Luke 10:9). In the NIV translation of the Bible, Jesus mentions the kingdom (either of God or heaven) 106 times. The kingdom explains God’s presence with His people. It proclaims the leadership structure of His people. The kingdom presents God’s people with the territory ruled by its king.

Enthronement Psalms

As we read the idea of God reigning through each of the “enthronement psalms” (Psalm 47, Psalm 93, Psalm 94, Psalm 95, Psalm 96, Psalm 97, Psalm 98, Psalm 99) picture not just the nation of Israel which is the first scene of the kingdom we begin to understand. Notice also the ultimate presence of the church and a kingdom that knows no earthly territorial bounds. This kingdom finds the Lord reigning, a covenant with moral demands of justice and righteousness, centered upon Zion, and a call for all nations to tremble before God.

 

There is no certain indication how this 93^rd psalm was used.  Most commentators believe the Psalm was sung during the Festival of Booths (Sukkoth). The Septuagint has the title “For the day before the Sabbath, when the land was resettled; a hymn of praise by David.” The Talmud states that this psalm was used every Friday by Levites in the Temple. The rhythm and meter of the psalm changes from a 4+4 meter to a 3+3+3 meter. God’s glory is seen everywhere.

H.C. Leupold wrote, “This brief psalm is mighty in utterance, colorful in language, and a strong incentive to faith.” In a sense, Psalm 93 is an unfolding of the truth of a simple verse from Psalm 92:8. “But you, O Lord, are exalted forever.”

The Lord Reigns

“The Lord reigns.” You don’t have to say it in so many words to believe its truth and understand its implications. The phrase “The Lord reigns” is the cry at the outset of several of these psalms (Psalm 93:1; 96:10; 97:1; 99:1; compare with Psalm 47:8). There is a distinct difference in the flavor of these verses when compared to a timeless statement like Psalm 95:3. If nothing else, the phrase should end with an exclamation mark!

 

Some theologians have suggested these psalms have their origin in a festival celebrating the Lord’s position as Israel’s true king. These Jewish scholars see these psalms connected to the Feast of Tabernacles at the onset of the Jewish new year. They see these feasts celebrating God’s epiphany and enthronement. Their presuppositions connect these feasts with over 40 of the psalms. The Tabernacle feast would re-enact the drama of creation, culminating in a battle against the sea and its monsters (Psalm 89:9-11). In time, the Lord would ascend to the top of Mt. Zion in victory. The people would cry, “The Lord has become king!” This was considered “The Day of the Lord.”

 

Messianic Kingdom

Others see the psalms as a prophetic reference to the kingdom of the Messiah. If the phrase itself is Messianic, theologians would recognize a parallel with the phrase, “The Kingdom of heaven is at hand” (Matthew 3:2; Matthew 4:17).

 

One of the recent trends in interpreting and understanding the psalms is to accept that they are intrinsically tied to the liturgy of the worship experience.

 

Proclamation

“The Lord reigns” has the sound of a proclamation. Some compare it to a similar announcement in 2 Kings 9:13. A stronger parallel can be seen in Isaiah’s picture of an announcement of victory reaching a depressed and despondent Jerusalem through the shout of the running messenger (Isaiah 52:7).

 

The Lord reigns first over His kingdom but ultimately over the entire world. Messianic psalms or prophecy want us to see the ultimate story through the lens of history. The day will come when the lens is removed and we see only the Messiah and His kingdom. The power of the King of kings and Lord of lords, having overcome every darkness and enemy (Isaiah 24:23, Obadiah 1:21, Zechariah 14:9, Revelation 11:15-17, Revelation 19:6).

Reigns with Majesty

Kings in the ancient world served in leadership first representing the king’s reign to people. The king displayed his values and personality to his own people. He also served as the kingdom’s greatest ambassador to the outside world. The robe represented the attire of the king in this role with people.

 

The psalmist proclaims the Lord reigns while “robed in majesty” (Psalm 93:1). This expresses a Hebrew poetic idiom associating God with His glory and how He demonstrates that glory in His creation. Webster defines majesty as sovereign power, authority or dignity. The sovereignty of God is the teaching that God is the supreme authority of everything and that all things are under His control. Easton’s Bible Dictionary defines God’s sovereignty as His “absolute right to do all things according to His own good pleasure.” The question whether God’s sovereignty is consistent with the ability of humans to make meaningful decisions.”

 

Look at some other Scriptures referring to the majesty of God.

• 1 Chronicles 29:11, 25
• Psalm 21:5
• Psalm 45:3-4
• Isaiah 2:10, 21
• Psalm 96:6
• Psalm 104:1
• Micah 5:4
• Psalm 145:5, 12
• Hebrews 1:3

Such a Thing as Glory

Pause for a moment and ponder another word associated with majesty. The word “glory” walks hand in hand with majesty. We often speak of “giving God glory.” We think of glory as meaning dignity, honor, praise and worship. I cannot “give” God more dignity, He already has that in perfection. What I can do recognizes how His dignity affects me. The result understands how God’s glory impacts my life. I apply God’s reign to living.

 

But the king also served in leadership of the military of the kingdom. The king not only authored the strategy of the military, he led by example in championing the strength of the fight. When the kingdom would go to war, the king often physically led the battle. The king’s clothing represented his preparation for battle. The psalmist tells us the Lord has put on strength as His belt (Psalm 93:1). The belt held the weapons of the king.

Blessed by Majesty

One of the most incredible things about the Bible is its unexpected character and development of its content. Just when we think things are coming to an end, seemingly out of no where, the writer takes us to something that is fresh, that applies truth in a way that stretches us or takes us somewhere we didn’t expect to go. This is exactly what is before us in Psalm 93:5.

The rules you set down are completely reliable.

Holiness aptly adorns your house, O Lord, forever.

Following verse four, we expect the psalm to end around the throne of God. We expect a summary of praise upholding the Lord as King.

Instead, the psalmist points us to how the King effects the citizens of the kingdom. Both principles mentioned in verse five speak vibrantly into the world today. God’s rules – His Law, His plan – prove completely reliable. Do you see the contrast between this and the way of the world? The world right now does not know who or what to believe. Bombarded by “experts” contradicting one another regularly, the answer for many sees no absolute truth. Everyone’s answer promotes their own “truth.” But that approach leaves us confused and chaotic.

Reliable

God’s rules are reliable. Always. The same. You can walk with confidence when you follow His ways.

The last part of the verse makes your walk powerful to the world. “Holiness aptly adorns your house.” We understand that God is holy, but notice what the psalmist is really saying. He doesn’t affirm God’s holiness – he affirms that God’s house stands adorned (clothed or “robed”, right?) with holiness. What, or who, is God’s house? Gasp at how the Message translates Paul’s words:

You realize, don’t you, that you are the temple of God. and God himself is present in you? No one will get by with vandalizing God’s temple, you can be sure of that. God’s temple is sacred – and you, remember ARE the temple.

1 Corinthians 3:16 MESSAGE

Holy

Your character affirms the reliability of God’s words. Holiness – a God-like quality which demonstrates integrity not perfection in us – shows the world that our God reigns in a trustworthy manner. When the nations rage, fight the temptation to rage back. Demonstrate the truth of God by your holiness.

 

“Blessed Are All Nations” from the lesson series Royal Psalms, October 2021

our Scripture

Why do the nations rebel
and the peoples plot in vain?
² The kings of the earth take their stand,
and the rulers conspire together
against the Lord and His Anointed One:
³ “Let us tear off their chains
and free ourselves from their restraints.”

⁴ The One enthroned in heaven laughs;
the Lord ridicules them.
⁵ Then He speaks to them in His anger
and terrifies them in His wrath:
⁶ “I have consecrated My King
on Zion, My holy mountain.”

⁷ I will declare the Lord’s decree:
He said to Me, “You are My Son;
today I have become Your Father.
⁸ Ask of Me,
and I will make the nations Your inheritance
and the ends of the earth Your possession.
⁹ You will break them with a rod of iron;
You will shatter them like pottery.”

¹⁰ So now, kings, be wise;
receive instruction, you judges of the earth.
¹¹ Serve the Lord with reverential awe
and rejoice with trembling.
¹² Pay homage to the Son or He will be angry
and you will perish in your rebellion,
for His anger may ignite at any moment.
All those who take refuge in Him are happy.

Psalm 2:1-12 NET

Psalm 2:1-12 NASB	Psalm 2:1-12 NIV	Psalm 2:1-12 NLT	Psalm 2:1-12 NCV	Psalm 2:1-12 MESSAGE
Psalm 2:1-12 KJV	Psalm 2:1-12 NKJV	Psalm 2:1-12 HCSB	Psalm 2:1-12 ESV	Psalm 2:1-12 RVA60

 

our Lesson

In some ways, the Messianic Psalms are a devotional delight. They allow us to focus on an aspect of the Messiah or His kingdom with either a magnifying glass or a telescope. Psalms invite us to make an application that has been tailored just to fit our form and life.

 

Let’s look at a powerful example of a Messianic Psalm, the second Psalm. Examining this psalm will give us some insights into the kind of language we will meet throughout our study.

 

While the Nations Rage

 

The psalm begins with a haunting question, one that thinking believers ask in their hearts if not from their lips. “Why do the nations rage?” A distinguishing mark of Hebrew poetry appears in the opening verses. The contrast between the ways of the nations and the way of God is brought into the light for us to consider.

Christian singer/songwriter Rich Mullins asked the question in the opening words to his song, “While the Nations Rage,”

Why do the nations rage?

Why do they plot and scheme?

The nations represent those who are opposed to God’s people and plans. The antagonism toward God runs deep in many people. Studies have been done to determine why people are opposed to the faith. A few common threads include:

• Growing up in a faithless family. One study showed that 32% of all atheists said they grew up in a home that did not believe in God. It is difficult to break trends that are established and engrained early in life.
• College experiences. Many atheists determined that teachers and lifestyles at college emphasized the irrelevance of God. The attitude also caused many to doubt the intellectual validity of God’s existence.
• Difficult life questions. Circumstances in life cause philosophical and intellectual questions to be pondered. Many cannot find answers so they turn away from faith. Some of the examples of these questions include:
  • “If God is so loving, why is there evil in the world?”
  • “If God created the world in six days, what about evolution and dinosaurs?”
  • “Why would a good God send people to hell?”
  • “I prayed hard and bad things (death of spouse, etc) happened anyway.”
• Sexual issues. Surveys show that the amount of sexual abuse within church leadership has caused many to leave the church. Others have left because of the negative teachings and treatment regarding homosexuality. They see these Christians as too mean and judgmental.
• Political issues. Some stay away from God because they believe that Christians are too into politics. Many sense that Christians have selected political issues over character.

 

Paul tells Titus to “make the teaching about God our Savior attractive” (Titus 2:10). To the Colossians, he advises, “Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone” (Colossians 4:6).

The apostles and the early church saw this psalm as predicting how the world would reject Jesus. The psalm was recorded in one of their prayers, seeing Calvary as the fulfillment. Both Herod (Jewish leadership) and Pilate (Roman leadership) are mentioned. Both the Gentiles and the Israelites come under criticism.

Listen to the chorus of the same Rich Mullins’ song.

 

Where are the nails that pierced His hands?
Well the nails have turned to rust
But behold the Man
He is risen
And He reigns
In the hearts of the children
Rising up in His name
Where are the thorns that drew His blood?
Well, the thorns have turned to dust
But not so the love
He has given
No, it remains
In the hearts of the children
Who will love while the nations rage

 

What should be our response “when the nations rage?” Many theologians see a biblical truth that the powers of this political world will “set themselves against the true Lord of the universe.” How do we continue to show love when the world is violently opposed to God and His ways?

As we look at Messianic psalms, expect to see the trouble presented to God and the gospel by leaders of the nations of the world.

 

You Are My Son

 

The New Testament teaches the wrath against man is harnessed to redemption. God’s plan confounds the wise (1 Corinthians 1:20) and triumphs over the arrogant (Colossians 2:15, Revelation 11:18, Revelation 18:20). The only laughing matter is the arrogance.

Verses six and seven are the centerpiece of the psalm. The anointing of the King is a process known to Israel from the days of King Saul. Some theologians see significance in the use of the term “Zion” instead of Jerusalem. Many see Zion as a term carrying more eternal significance.

David’s king ruled in Zion, God’s chosen dwelling place (Psalm 132, Deuteronomy 12:14-18). God had sanctified the city by His presence. The people understood that God could not be limited to a city, but saw this holy hill as the location of His throne. Indeed the earth was God’s footstool (1 Kings 8:27) as was Zion (1 Chronicles 28:2, Psalm 99:5, Lamentations 2:1, Matthew 5:35). Zion expresses the hope of the people of the covenant, reminding them of the promises made to David.

This language and imagery is fluid in the psalms. Consider the words of Psalm 18.

 

For this I will praise you, O Lord,

Among the nations, and sing to your name.

Great salvation he brings to his king,

And shows steadfast love to his anointed,

To David and his offspring forever (Psalm 18:49-50 ESV).

 

The decree of the Almighty God announces a special relationship with this King. He is by birth and by promise the son of God. His commission is to make the reign of God visible to those on the earth. Jesus is the Messiah, the “Son” of God by the Father’s booming message (Matthew 3:17, Mark 1:11, Luke 3:22). He is seated at the right hand of the Father, the position of authority and enthronement (Acts 2:33 and Hebrews 1:3).

The psalms will affirm this reign and further our understanding.

 

Kiss the Son

 

One of the marks of Hebrew poetry is the incredible imagery it creates. Verse twelve provides for us one of those amazing pictures. The term “kissing” is common in the Bible, with the verbs and nouns occurring about 50 times in the Scriptures.

Of the references, here are some interesting facts.

• 93% of kissing happens outside of marriage
• 73% of kissing happens between two men
• There is one reference to kissing an idol (Hosea 13:2)
• Jesus was kissed twice – one a sign of devotion, one a sign of betrayal

 

Another psalm creates a vivid imagery regarding kissing. The 85^th Psalm is considered a psalm of the sons of Korah.

Surely his salvation is near those who fear him,

That his glory may dwell in our land.

Love and faithfulness meet together;

Righteousness and peace kiss each other (Psalm 85:9-10 NIV).

 

The culture of the Bible created a picture of the kiss that is beyond today’s limited understanding of romance, though affection and relationship were threaded into the image. Here are a few more of the important concepts.

 

A Kiss of Friendship

A kiss was a common way of showing friendship in the Old Testament. Parents kissed their children (Genesis 27:27). The Bible contains several examples of relatives greeting one another with a kiss, as well as offering a kiss when the two parted (Genesis 29:10-15, Genesis 31:55, Genesis 33:4, Genesis 45:15, Exodus 18:7, Ruth 1:9). This type of kiss was offered to everyone throughout the extended family.

In addition, the kiss was common in other friendships. A great example of this was between Jonathan and David (1 Samuel 20:41). Paul encouraged Christians to “greet one another with a holy kiss (Romans 16:16, 1 Corinthians 16:20).

The kiss of betrayal, portrayed forever by the lips of Judas, was the kiss of a friend, a friend turned. Judas went up to the Lord and greeted Him and kissed Him. Jesus’ first words in reply were “Friend, why have you come?”

 

A Kiss of Reconciliation

The kiss was a symbolic act that what separated the two had been removed. When Jacob met Esau after years of separation, the hearts of the brothers were softened. They ran to each other and both kissed and wept. The KJV uses a very descriptive phrase, Esau “fell on his neck, and kissed him” (Genesis 33:4). Culture dictated the first kiss was to be on the neck. If the other person accepted and reciprocated, the kiss of response was to be on the lips.

Upon the son’s return home, the father runs to the son, kissing him. Before the feast, before the music and celebration, before the calf was slain, the father accepted the son home with a kiss.

 

A Kiss of Homage

The kiss was also seen as an act of homage or allegiance. The Mediterranean custom was to kiss the feet of the king. There are references in history where the subject in fact kissed the dust beneath the feet. Others offer their kiss on the steps to the king’s throne. The act signified and understanding, acceptance and obedience of service and loyalty to the king.

 

A Kiss of Worship

It was the custom of the culture to kiss the idols representing the gods you worshipped. Many instances are given in history of the worshipers of Baal kissing the calves. It is interesting that after the Israelites were caught worshipping the golden calf (Exodus 32:20), Moses broke the tablets (symbolic of the people breaking the covenant relationship with God) and had the idol melted down, ground to dust and mixed with water. The people were required to drink the mixture, separating the faithful from the unfaithful.

The words “drink” and “kiss” are related words, emphasizing the degree of the process.

 

A Kiss of Gratitude

Perhaps this kiss can best be seen in the kiss of Mary as she anointed the feet of Jesus. A woman in a man’s world, an immoral woman in a legalistic world, Mary would not have found a welcoming place in a spiritual or social circle. Before the cultural nuances, Mary first found forgiveness at the feet of her Lord and Savior. Her kiss was a kiss of unending gratitude.

 

Blessed Are Those Who Take Refuge in Him

 

The psalmist leaves a powerful choice. If you take refuge in the Messiah, you will be blessed. If you choose to defy God, you will be broken. The blessing was a concept that Israel understood from the days of the patriarchs. Blessings were given to the eldest, signifying the important status within the family.

Blessings are also a part of the teaching and ministry of Jesus. Consider the importance placed upon the beatitudes.

 

“Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
⁴ Blessed are those who mourn,
for they will be comforted.
⁵ Blessed are the meek,
for they will inherit the earth.
⁶ Blessed are those who hunger and thirst for righteousness,
for they will be filled.
⁷ Blessed are the merciful,
for they will be shown mercy.
⁸ Blessed are the pure in heart,
for they will see God.
⁹ Blessed are the peacemakers,
for they will be called children of God.
¹⁰ Blessed are those who are persecuted because of righteousness,
for theirs is the kingdom of heaven (Matthew 5:3-10 NIV).

There are times when our Bible study simply needs to point us to the Messiah. In many ways Jesus can be seen in every book of the Bible. But studies often focus on topics like prayer, faith or the fruit of the Spirit and it is easy to not look for the Messiah. Together, twenty-five different Psalms – one out of every six – include at least one Messianic prophecy. Messianic psalms are quoted in eleven New Testament books, especially in the Gospels and the book of Acts. About ten psalms are known as Royal Psalms, looking to the king and his kingdom. Theologians find between seventy and a hundred references to the Messiah in the Psalms which are fulfilled in the New Testament.

 

The Royal Psalms deal with Israel’s king as God’s anointed or chosen leader. While these psalms find immediate fulfillment in the kings of Israel, the psalms are often prophetic in nature and they also point to an ideal King in the future who will reign as both King of kings and Lord of lords.

 

Our study begins with a brief overview of the second Psalm. Of the twenty-some Messianic psalms, Psalm 2 is quoted seven times in the New Testament. There is no inscription in the Old Testament about its author, but when Peter quotes from it (Acts 4:25-27) he credits the psalm as being one of David’s. This psalm is considered the first of the Messianic psalms.

 

Following a lesson in Psalm 2, the study will pursue Psalm 93 through Psalm 99 in the remaining nine lessons. These psalms are considered the Royal Psalms. Many are prayers or songs for the wisdom of the king. Other verses petition for the long life of the king or his success in battle. The psalmists wrote about actual kings, but the New Testament writers help us understand these words actually gazed forward to the days of the coming Messiah.

 

The links below take you to the webpage of the lesson, to the weekly handouts, and to pages focused on Mediterranean Moments. Click on the picture under the lesson title to be taken to the lesson’s webpage. Some exciting news is coming as our study moves into its final month.

Lesson Web Pages

Prelude       Blessed Are All – Psalm 2 Robed in Majesty – Psalm 93 God Who Avenges – Psalm 94 Rock of Our Salvation – Psalm 95 Great is the Lord – Psalm 96 Reigning Now – Psalm 97 Shout for Joy – Psalm 98 Speaking from the Pillar – Psalm 99 Coda – Psalm 100

Lesson Handouts

Lesson One: Blessed Are All [doc id=5504] Lesson Two: Robed in Majesty [doc id=5561] Lesson Three: God Who Avenges [doc id=5602] Lesson Four: Rock of Our Salvation [doc id=5605] Lesson Five: Great is the Lord [doc id=5648] Lesson Six: Reigning Now [doc id=5651] Lesson Seven: Shout for Joy [doc id=5652] Lesson Eight: Speaking from the Pillar [doc id=5653]

Mediterranean Moments

Classifying the Psalms Messianic Psalms Characteristics of Messianic Prophecies