Section 3. An Expression Of Praise And Appreciation To YHWH As His Strength And Shield (84.9-11). 84.9

As verse 11 confirms ‘our shield’ is spoken of God, not of His anointed. He calls on God as his shield and protector, to look on his face. Three types of people were called ‘God’s anointed’, the king, the priest (but always as ‘the anointed priest’) and His people as those chosen by Him. But a fourth possibility in context is of an ‘anointed servant of God’, with ‘anointed’ signifying dedicated, one whom God has set apart. The context really demands reference to the Psalmist. He is conscious of his privileged position and wants God recognise that it was He Who chose him (and his fellow-Levites).

84.10

This appears to determine the identity of ‘your anointed’. Compare Habakkuk 3.13 where His anointed are His people. It is one who has been chosen to be a doorkeeper in the House of God, and is one of God’s people, in other words a son of Korah. And the prospect delights the Psalmist. For to him such a privileged position was far above anything that the mundane world could offer. He looked not at the things which were seen but the things which were unseen.

‘The tents of wickedness’ constituted the wealthy and privileged who by various means had obtained riches and power. They considered that they had done well for themselves by their unrighteousness. The Psalmist feels no envy for them at all. What he wanted to do was once again act as his God’s doorkeeper. The expression may be intended to compare ‘tabernacles’ (verse 1) with ‘tents’. But it is a different Hebrew word. Or there may be a contrast between the solid built House of God in contrast with their mere ‘tents’.

84.11

The reason why he would rather be a doorkeeper in the House of God is now given. It is because to those who are His He is a sun and a shield. As YHWH Elohim He is their light and their protector. This is the second reference to YHWH Elohim. Here it is especially significant. As YHWH the covenant God He is his shield, the One Who watches over him and protects him. As Elohim the Creator He is his sun, Who shines on him and gives him continual light and provision.

Both shield and sun were words that were full of meaning for men in the Psalmist’s day. Each man knew what it was to carry a shield into battle, and was deeply aware of its protective capabilities. To be shieldless was to be exposed. To have God as his shield was to be protected. And the sun was of prime importance. It was the sun which caused his crops to grow. It was the light of the sun which enabled him to live and work. When the sun went in life was reduced to half pace. Thus the sun meant provision, and life, and illumination. To have God as his sun was to walk in the light and not in the darkness.

And as YHWH He will also give gracious favour, and glory (honour). For in His love and compassion He will not withhold anything from those who walk uprightly. Compared with these things what are the benefits of the tents of wickedness?

Closing Comment. The Blessedness Of The One Who Trusts In YHWH (84.12).

84.12

These words sum up the whole message of the Psalm. He loved God’s House because it was in God’s House that he met with God (verses 1-4). The pilgrim way was joyous because it led to God (verses 5-7). God was their shield and sun (verses 8-11. Blessed indeed was the man who trusted in YHWH of hosts.

Psalm 85.

Introduction.

85.1 ‘For the Chief Musician. A Psalm for the sons of Korah.’

This is another Psalm dedicated to the chief musician in the Temple, or the choirmaster, and connected with the sons of Korah. It may be a general Psalm written as a means by which the people could respond to affliction. But many see good grounds for linking it with the return from Exile. It certainly fits that situation.

In 587 BC the prominent people in Judah had been exiled to Babylon and within a few years many of those left behind in Judah had moved to Egypt in order to escape the wrath of Nebuchadnezzar after the murder of the governor Gedaliah, leaving a minority in the land. But in 538 BC as a consequence of a decree of Cyrus, king of Persia, who had taken over the Babylonian empire, the opportunity was given for the exiles in Babylon to return to their land, and a good number accepted the opportunity (see the Book of Ezra). But life was not easy for them. Many in the land were hostile towards them because of their refusal to compromise with idolatry (one of the main lessons that the Exile had taught them), and also, no doubt, because they had claimed back land that belonged to their families. Furthermore restoring that land was no easy task. Times were difficult.

If it was written at that time the Psalm would appear to have been written when these returnees from Exile were at a low ebb. Along with Haggai and Zechariah the Psalmist was seeking to encourage them. They had returned with such hopes. Surely now, they had thought, God was about to establish His kingdom? But their crops had failed, people around them were antagonistic towards them, and God appeared to be doing nothing about it. It appeared that God was still angry with them. And so the Psalm causes the people to pray that God will revive them again, revealing His covenant love towards them and granting to them His deliverance.

The Psalm divides neatly into three sections:

• The first section consists of verses 1-7, which are a confident assertion by the returnees of God’s forgiveness for the past, and an appeal for Him to revive them and give them life (note that they speak of ‘us’).
• The second section consists of verse 8-9 and changes in tone. It is no longer a joint appeal using ‘we’ and ‘us’ but opens in the singular with ‘I’ and refers to God’s people in the third person (‘them’). Verses 8-9 consist of an assertion of the certainty of God’s response to their cry.
• The third section consist of verses 10-13 and is an expression of confidence by the people that God will indeed respond and will make full provision for them. It again refers to ‘us’.

It has been suggested, possibly with good cause, that in the Temple courtyard the people would sing the first part in verses 1-7, making their appeal to God, and the priest (or a Levitical singer) would then sing the second part in verses 8-9 conveying God’s response to their appeal. In verses 10-13 the people would then again join in asserting their confidence in God’s provision.

Section 1. The Returned Exiles Pray Concerning Their Spiritual Standing And Call On Him To Restore And Revive Them (85.1b-7).

In this section the people assert their confidence that God has forgiven His people for the sins of the past, and yet express their uneasiness that all is still not well. They thus call on Him to revive and restore them. It divides up into two parts:

• a). The returned Exiles pray concerning their spiritual standing (85.1b-3).
• b). They express their recognition that all is not well and pray for Him to restore and revive them (85.4-7).

1a). The Returned Exiles Pray Concerning Their Spiritual Standing (85.1b-3).

The returned Exiles were deeply confident as a consequence of the fact that they had been able to return to their land that God was feeling favourably towards His land They no doubt reasoned that that was why it had in part been restored to it its people. From their point of view this demonstrated to them that God had forgiven Israel its deepest sins and trespasses, and that His great anger at Israel’s previous behaviour had been assuaged. Those are the ideas which the opening verses of the Psalm express.

85.1b

When King Cyrus so unexpectedly made the decree that the people of Israel/Judah could return to their own land in order to rebuild their Temple (2 Chronicles 36.23; Ezra 1.2-3) it must have seemed to them that God was behaving favourably towards them at last. And they expressed their joy to Him in these words. God had brought back the exiles, ‘the captivity of Jacob’, to the land, in their eyes thereby showing favour towards the land. Once more it was to be the home of the people of God, and as such a ‘holy’ land.. Whether ‘the captivity of Jacob’ refers to the people as restored captives, or whether it referred to the situation that they found themselves in, is debatable. But the overall meaning is the same. The exiles had been restored. God was once more acting favourably towards His land and towards His people. Compare Deuteronomy 30.3; Jeremiah 29.14 (and often) where the same word for captivity is used.

However, the word for captivity can also mean affliction, and some see it as simply referring to the turning back of the affliction of the people. But the continual use of the word ‘captivity’ in Jeremiah supports our interpretation.

85.2

Those who returned from Exile were, of course, the most dedicated of the Jews who had been exiled. They were the ones whose hearts were most set on YHWH. For the way back was not easy, and they would know that initially settling back into the land would be hard work, and for a while living conditions would be tough. They were thus most likely to be those who wanted to please God. They knew that in Exile they had repented of their sins, especially of idolatry, and they saw this opening that God had given them as an indication of His forgiveness and atonement. How else could He have allowed them to return to the land? To ‘cover’ sin was to atone for it. God had accepted them back as His people (see Jeremiah 3.13-14). It is an indication to us of how ready God is to forgive us if we truly repent an seek Him.

The word translated ‘iniquity’ signifies inward depravity, inward moral distortion. The word for sin indicates missing the mark, failing to do what we should do. Thus both inward and outward sin are in mind.

‘Selah.’ A musical pause or crescendo that said ‘think of that’.

85.3

The fact that they were back in the land was to them evidence that God’s fierce anger had turned away from His people. It was no longer directed at them. He had ‘withdrawn His wrath’. The reality of that anger had been revealed by the desolation of Jerusalem, and the carrying away captive of the people. It had also been made clear by Jeremiah and Ezekiel (see Jeremiah 7.20; 11.17; 30.14, 24 and often. Ezekiel 7.3, 8 and often). But now they no longer felt themselves under the thick cloud of His anger. How could they be? God had graciously brought them back to the land (compare Jeremiah 3.12).

1b). They Express Their Recognition That Still All Is Not Well And Pray For Their Saviour God To restore And Revive Them (85.4-7).

In the first three verses they have expressed their confidence of God’s forgiveness for the deep sins of the past. But now they acknowledge that still all does not appear to be well. They are aware of present sinfulness in their hearts. And they therefore call on their Saviour God to restore and revive them.

85.4

They pray that God will, as their Saviour God, ‘turn them’ so that they will be pleasing to Him. They want Him to work in them to will and to do of His good pleasure (Philippians 2.13). They want Him to make them what they should be. For then His indignation towards them will cease.

85.5

In verse 3 they had recognised that God’s anger had been assuaged towards them with regard to the past. But they were still aware that all was not well with them. It still appeared that God’s anger was directed against them. Their crops were failing, times were hard, and they were surrounded by adversaries (see Haggai 1.6, 9-11). So they ask Him whether He intends to be angry with them for ever. Whether His anger will be drawn out towards all their future generations. Like we often do, they were failing to see that the situation was as it was because of their failure to rightly respond to God.

85.6-7

They called on Him to make them spiritually alive again so that they would once again be able to rejoice in Him. Possibly a better translation might be ‘will you not revive us again’ for their spiritual life was not necessarily wholly dead, but slumbering and weak. They then reminded Him of His covenant with them by calling on Him to show towards them His ‘covenant ‘love’ (chesed). Let Him remember that they are His own people, and grant them His deliverance from their situation, and from their lethargy. They needed Him to spiritually deliver them so that He might then physically deliver them.

Section 2. The Assurance That YHWH Will Respond To Them And Will Restore Them Fully (85.8-9).

Either the Psalmist, or the priestly or Levitical singer, are now depicted as listening to God for His assurance of peace and wellbeing towards His people, something which is assured as long as they do not return to their folly.

85.8

The ‘I’ is either the Psalmist as he listens to the response of El YHWH (the mighty God YHWH) or the priestly or Levitical singer. In view of their fears it is important that the people receive a positive response from God. Thus the declaration, ‘I will hear what El YHWH will speak’.

And what He speaks is peace and wellbeing (shalom) to His people on condition that they do not turn back to their foolish ways. Note the expectation that His people will now be ‘holy ones’, set apart for Him. The folly to which they could return is probably a reference to idolatry..

85.9

For those who truly reverence Him in their hearts can be sure that His deliverance is ‘near’, about to break in on them. And the consequence will be that glory will dwell in the land. The term ‘glory’ is here being used, as elsewhere, of wealth and prosperity which are man’s glory (compare Genesis 31.1; Isaiah 17.3). Glory dwelling in the land indicates fruitful fields, and rich harvests. We need not exclude from that the fact that God’s glory would itself dwell in the land, for the wealth and prosperity were signs of the presence of God’s glory. Spiritual and physical went hand in hand. This interplay of physical and spiritual will continue in the next section.

Section 3. The People Express Their Confidence That God Will Indeed Respond And Will Make Full Provision For Their Needs (85.10-13).

The people express their confidence of God’s full provision, based on His mercy and righteousness as a consequence of their returning to Him. We tend to think of ‘righteousness’ simply as a moral state or a moral act, but to the Israelite it included God’s gifts to His people springing from of His righteousness. Like God’s salvation, God’s righteousness was God acting righteously towards His people, and that included spiritual blessing and physical provision. That is why Isaiah could continually parallel God’s righteousness and God’s salvation.

85.10

The clue to the meaning of the whole in context is found in the second two lines. In mind there is the land yielding its increase (verse 12) expressed as ‘truth springing out of the earth’ (because YHWH was being true to His covenant). And this was because ‘righteousness has looked down from Heaven’ in the form of God-given rain as God acts righteously. Compare how the coming of the Holy Spirit in Isaiah 32.15 is seen in terms of the fruitfulness of the land. When the Holy Spirit is poured down on His people they will not only become righteous but will also experience the fullness of God’s provision. The increase of the earth for God’s people results from God’s reliability and faithfulness and integrity. It reveals that God is true to His people. Thus ‘covenant love and truth’ meet together because in His covenant love YHWH provides His people with the products of His ‘truth’ (the honesty and integrity of His nature as He responds to His covenant). God’s love and man’s provision from God go hand in hand and reveal His integrity. In the same way righteousness and peace (well-being) kiss each other. God acts righteously and His people enjoy well-being. It is the meeting of Heaven and earth when both parties are reconciled.

Of course, taken abstractly out of context (which many tend to do) it is a reminder that God’s covenant love is always true and in accordance with truth. That where righteousness is, there is peace. These concepts certainly lie behind the above meanings, but in these verses it is the practical outworking of them that is in mind.

85.12

The Psalmist then explains what he means in less exalted language. YHWH will give what is good to His covenant people (because He is righteousness and truth) and as a consequence their land will yield its increase.

85.13

The idea here is that God’s righteousness (and His salvation) will go before Him fulfilling his covenant promises. In righteous response He will make provision for His people. And the moral effect of this will ensure that His people walk in His ways, as they follow in His footsteps. Righteousness results in righteous behaviour. And it is Gods’ righteous behaviour that is in mind here, which is to result in man’s righteous behaviour.

Psalm 86.

Introduction.

86.1a ‘A Prayer of David.’

Previously only Psalm 17 has been called a ‘prayer of David.’ Apart from its placing here (the only Psalm of David in this section) there is no reason why it should not be an actual prayer of David. Many point to what appear to be borrowings from elsewhere in the Psalms and the prophets, but most of the Psalms that are cited directly in it were Psalms of David (25, 26, 27, 40), the other was a Psalm of Solomon (54) which may well have been written while David was still alive, and indeed may echo David. Who more likely than David to echo David? The Psalm may have been written later in his life, and he may well have carried echoes of his earlier Psalms in his mind. The supposed ‘echoes’ of other writings, where they are from a time after David, could well be borrowing the other way round, or merely coincidental, arising from the milieu of sacred song.

Other suggestions are that:

• That it was written later but was intentionally intended to echo the Psalms and prayers of David and be ‘Davidic’.
• That it was written by the sons of Korah on behalf of David. This would explain why it is found among the Psalms of the sons of Korah, but an equally valid reason is that it was placed there in order to validate the Psalms of the sons of Korah.
• That it was called ‘a prayer concerning David’ because it was anticipating and desiring the coming of the expected future David who would rule the world.

But the Psalm breathes the character of David, the man after God’s own heart. And the argument that it is too liturgical for David fails to take into account that David was himself responsible for setting up the permanent Tabernacle choirs, who would require liturgical music. It would, however, be foolish to suggest that no liturgy took place in the Tabernacle before that. The song of Moses and the children of Israel in Exodus 15, and the responding song of Miriam, demonstrate that music was an essential part of the worship of God from the beginning. Thus in later life David may well have developed a liturgical style.

The Psalm divides into three sections:

• 1). A Series Of Supplications By The Psalmist In Which He Also Makes Clear The Grounds On Which He Should Be Heard (86.1b-5).
• 2). He Calls On YHWH As The One Who Is Unique And Universal, And As The One Who Does Wondrous Things, Expressing His Certainty Of God’s Coming Universal Reign (86.6-10).
• 3). He Calls On God As The One Who Has Faithfully Delivered Him In The Past, To Teach Him His Ways, And Deliver Him From The Men Of Violence Who Are Seeking His Life, Giving Him A Token Of His Goodness Towards Him (86.11-17).

Section 1. A Series Of Supplications By The Psalmist In Which He Also Makes Clear The Grounds On Which He Should Be Heard (86.1b-5).

The Psalmist prays with confidence because of the sevenfold grounds on which he comes. These are:

• 1). That he is poor and needy, utterly dependent on God (1b).
• 2). That he comes within the sphere of God’s covenant love (2).
• 3). That he acknowledges that he is God’s servant (verses 2, 4).
• 4). That his trust is in One Who is ‘the Sovereign Lord’ (adonai) (3).
• 5). That he cries to Him all the day long (3).
• 6). That he lifts up his inward life to Him (4).
• 7). That the One He is calling on is YHWH, his covenant God (5).

These are models for what our attitude in prayer should be. Notice the stress on the fact that the Psalmist comes as God’s servant, and comes to his Sovereign Lord (adonai is used seven times in the Psalm). There is a foundation of total commitment and obedience to the One Who is his covenant Lord.

86.1b

He comes in total humility to YHWH, his covenant God. The expression ‘poor and needy’ reflects the attitude of his heart (compare 40.17; and contrast 12.3-4). He recognises that before God, whatever he may have in the eyes of man, he has nothing of worth in God’s eyes. He comes merely as a needy suppliant. Thus if God is to hear him He must bow down His ear to him in his lowly state (compare 17.6; 31.2; and Hezekiah’s prayer in Isaiah 37.17). He knows that any answer, and he expects an answer, will be totally dependent on God’s graciousness.

86.2

He comes on the basis that he is one of God’s ‘beloved ones’ (chasid), not because he sees himself as worthy or deserving, but purely because he is within the covenant that YHWH has made with His true people (see 4.3; 50.5). Indeed, he is His faithful servant (emphasised three times in the Psalm - verses 2, 4, 16), and on those grounds ‘beloved’ of Him. He recognises the shallowness of his own nature and calls on YHWH to preserve his inner life as one who is within His covenant love (compare 25.20). For he knows that his trust will only remain firm if God is sustaining him. But it is because his trust is in YHWH that he is so confident that He will hear Him and will deliver him from all that lies ahead (compare 25.20). It should be noted that God’s covenant love is a theme of the Psalm, see verses 5, 13, 15.

86.3

Coming as one aware that he is within God’s covenant love, and fully trusts Him as his covenant Lord, he underlines his undeserving by acknowledging that if God is to hear him it will be because of God’s mercy and favour, which he knows will be revealed towards him because he never ceases to pray to Him. He cries to Him ‘all day long’. His whole life is submitted to and is hour by hour dependent on God. Compare 3.4; 4.1; and often.

86.4 Rejoice the inward life of your servant,

In verse 2 he prayed that God would preserve his inner life as his God and Master (see also verse 16). Now he calls on Him as his Sovereign Lord and Master, to cause his inward life to rejoice (see 51.8 where it was to be a response to his deep repentance; compare 90.15), because he was lifting it up to Him. Note again the stress on the fact that he is His servant. It is on this basis that he lifts up his inward life to God (compare 143.8), and in lifting up his inward life to Him (compare 25.1) he recognises that all goodness within himself must come from God, and must be worked in him by God (51.10; Philippians 2.13).

86.5

And there are three grounds for his confidence. The first is that he knows that His sovereign Lord is ‘good’. He does nothing mean or unworthy. He responds to those who are of a lowly and contrite heart, and does good towards them. Unlike the gods of other nations He is totally trustworthy and never capricious. The second is that he knows that He is always ready to forgive, precisely because He is good. No one had proved that more than David (51). Compare Exodus 34.6-7. And the third is that He is abundant in covenant love and compassion to those who call on Him as those who are submitted to that covenant.

Section 2. He Calls On YHWH As The One Who Is Unique And Universal, And As The One Who Does Wondrous Things, Expressing His Certainty Of God’s Coming Universal Reign (86.6-10).

He calls on God and asserts his confidence that He will answer him because of the kind of God He is, unique among gods, unique in His works, and a God who will make all nations worship Him and glorify His Name, and indeed is the only God..

86.6

For these words compare 55.1-2 (a Maschil of David). They are surely grounds for seeing both as coming from the same source (see also 5.1; 28.2). He calls on YHWH to give ear to his prayer (compare verse 1), and to listen to his supplication.

86.7

He expresses total confidence in God that when he calls on him in the day of trouble, He will surely answer him. This does not necessarily mean that when the Psalm was written he was in trouble. Only that he is confident that when he is in trouble he need look no further than God. For the second line compare 17.6, spoken in a day of trouble.

86.8

His assurance that God will answer is based on two things. Firstly in that he is unique among the gods, compassionate, merciful, trustworthy, unchanging, and reliable. And secondly because His works are unique and incomparable (compare verse 10). He may well have been basing his words on Exodus 15.11, which expresses the same two ideas ‘who is like You, YHWH, among the gods? Who is like You, glorious in holiness, fearful in praises, doing wonders?’ Compare also Deuteronomy 3.24.

86.9

Indeed He is the God of all nations, for it was He Who created them (see Genesis 1 and 10; and compare Revelation 4.11), and it is He Who will cause them to come and worship before Him and glorify His Name (what He essentially is in His Being). For He has promised that all nations will submit to David’s house (2.8; compare 2 Samuel 7.16), and will worship before Him (22.27-28). Here, however, the thought is of YHWH ruling the world, not the Messiah. This again supports the Davidic authorship.

86.10

Having stated on the basis of Exodus 15 that God is greater than all the gods, he now underlines the fact that YHWH is in fact the only God to be considered. He is supremely great and does wondrous things (Exodus 3.20; 15.11; 34.10; Joshua 3.5; 1 Chronicles 16.9, 24, in a Davidic Psalm; compare 77.14). He is expressing the thought of Exodus 20.2-3, ‘I am YHWH your God --- you shall have no other gods before Me.’

He thus sums up what he has been saying as follows:

• 1). God is great. He is the Creator, powerful, strong, all-knowing, irresistible, and unlimited. He is Lord of all.
• 2). God is active on behalf of His own. He does wondrous things. He delivered Israel from Egypt with mighty signs and wonders. He provided for them in the wilderness. He enabled them to conquer Canaan, exhibiting His power while doing so. He acted during the period of the Judges. He delivered Israel under Samuel. And by His mighty hand He raised up David and his house to be rulers of His people.
• 3). God is unique. He alone is God. None other is to be worshipped.

Section 3. He Calls On God As The One Who Has Faithfully Delivered Him In The Past, To Teach Him His Ways, And Deliver Him From The Men Of Violence Who Are Seeking His Life, Giving Him A Token Of His Goodness Towards Him (86.11-17).

This closing section may indicate that this Psalm was written as David fled from Absalom (see verse 14), although it could equally apply to when he fled from Saul. It calls on God to teach him His way in the midst of his trial, and expresses his full confidence that God will be with him and will eventually restore him.

86.11

He calls on YHWH to teach him His way (compare 25.5) so that he may walk in his truth (compare 26.3), and asks Him to unite his heart (bring together all his inward thoughts and give him a fixed purpose) so that he may reverence His Name, and walk obediently before Him.

This may suggest that, like us, he was aware that he could be subject to doubts as the problems of life swept over him. Which may have been why he wanted his heart to be united and made one. He wanted his heart fixed on God (57.7). In other words he wanted his doubts and fears thrust aside so that his concentration might be on God. So he calls on God to teach him His way and unite his heart (bring all his thoughts and aims together) so that he would walk in His truth and fear His Name. The verse possibly suggests that he wanted God to teach him His way because his thoughts were divided. He wanted God to remove his doubts and waverings by setting the whole of his undivided heart on God.

Alternately, for no doubts are mentioned, it may be a request for continuing guidance, and the fusing together of his thoughts, so that he might not doubt. He may have been confused and simply have wanted all the pieces to be brought together. But the overall desire is clear. He wanted his whole heart set on God. He wanted to love YHWH his God, with all his heart and inward life and strength (Deuteronomy 6.5). And he wanted nothing to get in the way.

86.12

He then assures God that with his heart united and directed fully towards God he would be able to praise Him with his whole heart (compare 9.1), and glorify His Name for evermore. This was his longing, that his thoughts should be wholly set on on God.

86.13

And he saw God as worthy of such dedication and love, firstly because of the greatness of His covenant love towards him, expressed in His continued faithfulness towards him, both in ordering his personal life, (uniting his heart - verse 11), and secondly because He had protected him from evil, and even from death, the latter being described in terms that He had delivered his life from the lowest Sheol (the grave world). Compare for the depths of Sheol Deuteronomy 32.22.

‘And you have delivered my life from the lowest Sheol.’ This may simply indicate that He had kept him from the awful pit of death (compare 56.13). Or the thought may be that God had saved him from an untimely death, from descending into the grave world, because of the activities of his enemies. And he is deeply grateful for it. This may well indicate David’s escape from Absalom, or even from Saul, although it may simply signify having in general avoided death at the hands of his enemies (verse 14). ‘The lowest Sheol’ does not indicate levels of Sheol (as though he might be going to Sheol but not to the lowest level), but is expressive of the horror that he feels at the thought of Sheol. It is the lowest possible level of existence.

There might also be an indication here that he sees God as having guaranteed that he would not be left in Sheol when he does die. This would be an echo of the words of David in Psalm 16.10, ‘you will not leave my life to Sheol, nor will you allow your holy one to see corruption’. He would obtain great comfort from the thought that death would not be the end, but that somehow he would be in the presence of God for ever (16.11; 17.15).

86.14

For this verse compare 54.3 which is in another Psalm of David and is almost word for word. One of the reasons for the writing of the Psalm is now made clear. The Psalmist is seeking God’s help because ‘the proud had risen up against him’. A company of violent men have sought after his life and have not set God before them (that is, have not taken note of God and His purposes). Thus he is in need of covenant protection. ‘The proud’ (in 54.3 it was ‘strangers’) is an apt description of Absalom and his supporters. He had murdered his princely brother for defiling his sister, had long flowing locks of which he was proud, and had set himself up as superior to David. And he was unquestionably accompanied by proud and violent men.

On the other hand the description could cover any situation where a godly man was being persecuted, although ‘the proud’ suggests that they were opposing a man of importance. But it would especially apply to the one who was ‘YHWH’s anointed’.

86.15

In words almost identical to Exodus 34.6 (although with ‘Lord’ (adonai) replacing YHWH) the Psalmist explains why he is confident that God will deliver him from these evil men. It is because He is a God full of compassion and gracious, slow to anger and abundant in covenant love and truth, and the context in Exodus 34 makes clear that because He is this, He is full of forgiveness towards those who have erred. The use of these words suggests that the Psalmist is deeply aware of his own sinfulness, so that he recognises that he is dependent on the mercy of God. This would fit well with Absalom’s rebellion against David which David was well aware was a consequence of his own sin with Bathsheba. As Psalm 51 demonstrates he accepted his full guilt, and whilst he knew that he was back in fellowship with God through God’s undeserved forgiveness, he also knew that the consequences of what he had done carried on. Thus he would see himself as very much dependent on the forgiveness of God in matters pertaining to that sin.

Whilst the element of forgiveness is not specifically stated, it is inherent in the fact that the verse states that ‘the Lord’ is slow to anger. That could only signify an awareness that at least to some extent He has something to be angry about if He is being strictly just. But this possible anger is seen in the verse as counteracted, both by His compassion and graciousness, and also by His being abundant in love and integrity towards those who are in covenant relationship with Him. It is this certainty that makes the Psalmist sure that God will help him against men who have not ‘set God before them’ (verse 14).

It is important to notice that he was not just dependent on God’s compassion and mercy. That after all was open to all. But as the context in Exodus 34 makes clear, its application in forgiveness was dependent on covenant response, that is, on submission to God and dependence on His means for atonement. Those who remained ‘guilty’ (unwilling to genuinely seek forgiveness) would still suffer consequent judgment. It is a reminder that to rely on ‘the love of God’ is not enough. Forgiveness also requires repentance and response. But having repented and responded by submission to the covenant, the Psalmist was convinced that God would be merciful to him.

86.16

So he prays that in his predicament the Lord God will turn to Him in compassion and graciousness, and will be gracious towards him in accordance with His nature (verse 15), giving him strength to face up to his enemies, and delivering him out of their hands. Notice once again that he acknowledges himself as the servant of God, and adds the fact that his mother also was God’s servant. He wants God to know that he comes from a family dedicated to covenant obedience.

86.17

He closes his well ordered prayer by asking his Lord God for ‘a token for good’, something that will demonstrate to his enemies that God is with him, and is helping and sustaining him. He is not asking for a ‘sign from Heaven’ but for some evidence that God is with him.

If the Psalmist was David then David did indeed receive tokens for good. He received them in terms of the many who rallied to his support and of those who were ready to sustain him in Transjordan. He also received them in the failure of Ahithophel to persuade Absalom to give chase to him immediately, and in Ahithophel’s subsequent suicide. And finally, no better ‘token for good’ could have been given than the defeat of those very enemies. In David’s case it would not only make clear that he was still the king and able to defend himself, but would also convince Absalom’s defeated followers of the need for them to submit themselves and become obedient once again.

Psalm 87.

Introduction.

87.1a ‘A Psalm of the sons of Korah; a Song.’

This is another of the Psalms of the sons of Korah who were Temple musicians. Its mention of Babylon, and not Assyria (by then presumably a diminished force) would appear to place it during or after the reign of Josiah (died 609 BC). The non-mention of Persia suggests a date before 539 BC. That this was not in order to prevent offence to Persia comes out in that the kings of Persia would not have been offended at Persia being described as a favourite of YHWH. Their desire was to be the favourite of all known gods. But its exuberant message hardly fits in with the kings of Judah who followed Josiah, who were so roundly attacked by Jeremiah because he found no faith in Jerusalem apart from in his few followers. Thus we must probably assume that it was written during the later days of Josiah, possibly whilst Judah still hoped that he might prove to be the promised ’coming king.

Its message is remarkable. YHWH has chosen Jerusalem and loves her, and declares that He will make men of all nations into genuine children of Jerusalem by what can only be seen as a spiritual birth. Thus all nations will worship YHWH as children of Zion. And they will all worship in song and dance as they cry aloud, ‘all my springs (the source of life and blessing) are in you’.

Of course, when this Psalm was written it was the earthly Jerusalem which was seen by Israel as the hope of the world, the means by which God’s word would go out to the peoples (Isaiah 2.2-4). For then there was no conception of a Heaven to which men could go. Earthly Jerusalem was sen as the centre of worship. But the New Testament reveals that the Jerusalem which really brings salvation to men is the ‘new Jerusalem’, the heavenly Jerusalem, to which all true Christians belong (Galatian 4.20-31; Hebrews 12.22; Revelation 21). And it is to that heavenly Jerusalem that God has gathered the saved of all nations in accordance with the promises of this Psalm. His true church are the ‘born ones’ from among the nations.

The Psalm divides into three sections:

• 1). YHWH has established Zion as a place of which glorious things are spoken (87.1b-3).
• 2). YHWH asserts that through Zion many nations will come to know Him, and will be accounted as children of Zion (87.4-6).
• 3). All who worship YHWH from a true heart will see the source of their life and wellbeing as being in Zion (87.7).

1). YHWH Has Established Zion As A Place Of Which Glorious Things Are Spoken (87.1b-3).

The Psalmist tells us that having established it in ‘the holy mountains’, the mountains which were the inheritance of His people (Israel was mainly a mountainous country), YHWH ‘loves the gates of Zion’ above all other dwelling places, and has made glorious promises concerning it. Many of these glorious promises are found in the Book of Isaiah whose vision of ‘Jerusalem’ went well beyond the earthly city to a city which was clearly ‘heavenly’. To Isaiah the future Jerusalem/Zion will be:

• The city of righteousness where all are righteous (1.26-27).
• The city where all without exception are holy (4.3).
• The place where the full glory of God will be revealed in all its splendour, the city where God reigns (24.23).
• The strong city with salvation (God’s active saving power) as it walls and bulwarks (26.1).
• The city with a sure foundation, founded in God (28.16).
• The place of no more weeping (30.19).
• The place where YHWH is exalted and dwells on high, filling it with justice and righteousness (33.5).
• The city which is immovable and indestructible, where YHWH is with His own in majesty as Judge and Ruler, Lawgiver and King (33.20).
• The place of everlasting joy where His people obtain joy and gladness, and where sorrow and sadness find no place (35.10; 51.11; compare Revelation 21.4).
• A place lit only by the light of YHWH (60.19-20; compare Revelation 21.23: 22.5).
• A newly created city (65.18; compare Revelation 21.1-2).
• It will be in the newly created new Heaven and the new earth (65.17; 66.20-22; compare Revelation 21.1-2).

Thus Paul contrasts ‘the present Jerusalem which is in slavery with her children’, with ‘the Jerusalem above, which is free’ which is ‘our mother’ (Galatians 4.24-26), whilst the writer to the Hebrews speaks of ‘Mount Zion – the city of the living God, the heavenly Jerusalem’ to which living Christians have ‘come’ (Hebrews 12.22). The earthly Jerusalem enslaves. It is the heavenly Jerusalem which makes free. This ‘new Jerusalem’ is described in Revelation 21.2 as Christ’s bride, in other words as His people. (Compare how in Zechariah 2.7 ‘Zion’ describes the people of God in Babylon).

87.1b-2

The Psalmist declares that ‘YHWH loves the gates of Zion, which is His foundation in the holy mountains, more than all the dwellings of Jacob’. He had revealed this in that He had established in Zion His special presence in the Holiest place. The phrase ‘the gates of Zion’ represents Zion with its gates. The gates were the guarantee of the city’s security, and were the means by which men could enter it. Entry into Zion is an important aspect of the Psalm. They were also the means by which metaphorically speaking YHWH had entered it (2 Samuel 6.17). It was through those gates would flow the peoples of the world seeking YHWH. These words do not deny the importance of the dwellings of Jacob, where God was also present, but rather stress the uniqueness of Zion as His chosen resting place. It was ‘special’, for it was where YHWH manifested His earthly presence. The mountains were holy because they were the mountains that God had set apart for His chosen people, and where He had purposed to dwell among them, revealing His earthly presence, and where the afflicted found refuge (Isaiah 14.32).

But today the old earthly Jerusalem has lost its significance (John 4.22; Galatians 4.26). Today the place on earth which represents His presence is His holy Temple, made up of all true Christians in whom He dwells (2 Corinthians 6.16-18; John 14.23; 1 Corinthians 3.16; Ephesians 2.21-22). This has replaced Jerusalem as God’s centre of worship. It is this Jerusalem which is now the beloved of God. It is His true church which is ‘His foundation in the holy mountains’.

87.3

Here the Psalmist has in mind the glorious thing spoken of Zion by the prophets, especially by Isaiah. Zion was the city through which the world would be evangelised (Isaiah 2.2-4). It was the place to which men would look to find God. Today that city is represented by His worldwide people, standing as a testimony to His presence in the world. It is of true believers that ‘glorious things are spoken’. The Spirit of glory and of God rests upon us (1 Peter 4.14). The heavenly Jerusalem is our mother (Galatians 4.26). We are seen as ‘born there’.

‘Selah.’ A musical silence, or alternatively a crescendo, which draws attention to what has been sung.

2). YHWH Asserts That Through Zion Many Nations Will Come To Know Him, And Will Be Accounted As Children Of Zion (87.4-6).

The Psalmist now moves without warning to depicting YHWH as speaking (a common occurrence in the Psalms). YHWH declares that of all the nations involved with Zion (depicted in terms of well known nations) it will be said, ‘This one was born there’. This expression can only signify their coming to faith in YHWH, for clearly humanly speaking they were born elsewhere. YHWH’s word will go to them giving them new life (Isaiah 55.10-13) and they will from then on be seen as children of Zion because they have trusted in Him. This experience will be emphasised three times in the Psalm.

87.4

In these remarkable words YHWH boldly declares that in the future the peoples of Egypt and Babylon (His people’s inveterate enemies) will be counted as among those who ‘know Him’. In other words they will have entered into personal relationship with Him, and will accept the full truth about Him. They will worship Him as He is. They will have come to ‘know Him’ (Isaiah 2.3; 19.21; Jeremiah 31.34). The balanced sentences show that this would also be true of Philistia, Tyre and Cush. And of all of them it will be said, ‘This one was born there’. All will be seen as children of Zion through enlightenment from YHWH. This can only signify that they have come to true faith in YHWH and have become His people.

The nations mentioned here were, in Israel’s eyes, the leading Gentile nations. But here they are ‘born from above’ by faith springing up within them (Isaiah 44.3-5; 55.10-13). God will have ‘written His instruction (Torah) in their hearts’ (Jeremiah 31.31 ff.). Their hearts will have been circumcised (Deuteronomy 30.6). They will have united with the true Israel as ‘children of Zion’ (Romans 11.12-24). They will be the true congregation of Jesus Christ (Ephesians 2.11-22; 1 Peter 2.9). They will be branches of the true vine (John 15.1-6).

Rahab, the name of a mythical sea monster (Job 26.12; 9.13), was a name applied by Biblical writers to Egypt (89.10; Isaiah 30.7; 51.9). The name meant ‘arrogance’. The idea was that the mythical sea monster Egypt would have been tamed. Babylon represented the powerful rich nations of Mesopotamia to the north, and was famed for its arrogance towards YHWH (Isaiah 14.10-14). Philistia, in the west, regularly took advantage of times of weakness in Israel and were traditional enemies of YHWH. It was they who had held sway over Israel as a foreign power for a century or two before the days of Samuel and David, and constantly had an eye for any opportunity of plunder. Tyre traded with the world and was famous for its wealth and its boastful claims (Ezekiel 28.12-19). Cush (northern Sudan) was famous for its powerful warriors (Isaiah 18.7), and represented more distant foreign nations with whom Israel sometimes came into contact, The depiction is of all Israel’s foreign enemies, and the idea is that every knee will bow to Him, not however as subservient nations, but as children of Zion.

The Psalmist is here expressing the truths proclaimed by the prophets concerning the winning of these nations to YHWH (Isaiah 2.2-4; 11.10-16; 14.32; 19.20-25; 42.4, 11-12; 49.6; Hosea 2.23; etc.). But the point must again be stressed that it was not as subservient nations, but rather as having become true-born children of Zion, members of the household of God (Ephesians 2.19). They would be on a par with Israel.

87.5

And all this will happen in Zion. It is in Zion that members of these nations (‘this one and that one’) will be enlightened and will begin worshipping YHWH as children of Zion, becoming members of the household of God. YHWH will declare of them that they ‘were born in her (Zion)’. We can compare the wonderful description in Isaiah 2.2-4 of the nations being taught His ways by YHWH in Jerusalem.

This found an amazing fulfilment in Acts 2 where men ‘from every nation under Heaven’ were enlightened and submitted themselves to our Lord Jesus Christ in Jerusalem, and it continued as the new living Temple of God, the true church of Jesus Christ, went out into the world bringing many from among the nations to Christ so that they too might become ‘children of Zion’. We can compare in this regard how in Zechariah 2.7, God’s people in Babylon were called Zion.

‘And the Most High Himself will establish her.’ Zion’s success will not be of her own doing. It will be because YHWH Himself has established her and made her effective. Indee, He will have made her so strong that she will be invulnerable. In the words of Jesus, ‘the gates of hell will not prevail against her’ (Matthew 16.18).

87.6

As a consequence of all this, when YHWH writes up the records of the peoples, he wiil reckon members of these nations as ‘born in Zion’. All peoples will be His people. This will be the final consequence of YHWH’s working. There will be neither Jew nor Gentile. They will be ‘all one in Christ Jesus’, members of the New Jerusalem.

‘Selah.’ Pause and think of that.

87.7

The further consequence will be that all nations will ‘sing and dance’ in Zion in the joy of their salvation. As YHWH’s people they will all cry, ‘All our springs are in You.’ Springs were vitally important in those days. They were the source of life and wellbeing of the people. They satisfied their thirst continually. Thus cities tended to be built by springs. They slaked the thirst, providing water to drink, watered the crops, and were a life source to men. Thus all the nations would be looking to YHWH for all that made for life and wellbeing.

Psalm 88.

Introduction.

88.1a 'A Song, a Psalm of the sons of Korah; for the Chief Musician; set to Mahalath Leannoth. Maschil of Heman the Ezrahite.'

This Psalm is a Maschil of Heman the Ezrahite, and a Psalm of the sons of Korah. It is dedicated to the chief musician or choirmaster in the Temple/Tabernacle, and is set to the tune Mahalath Leanoth. Mahalath means 'sickness' (compare the heading of Psalm 53). It may be the first word of a song, the tune of which is used here. Or it may be that a different tune is indicated by the addition of Leanoth, which means 'affliction. Mahalath Leanoth thus signifies 'an afflicting sickness', which ties in with the content of the Psalm. Alternately it may indicate 'to be sung antiphonally'.

The author is clearly Heman the Ezrahite. There would be no other reason for connecting his name with the Psalm, and it should be noted thast the following Psalm was composed,at least in part, by Ethan the Ezrahite. Both are mentioned, along with two other 'wise men' (Calcol and Darda), as a comparison with Solomon (to their detriment) in 1 Kings 4.31 where they are seen as ancient sages. Heman, Calcol and Darda are described as descendants of Mahol, and it is possible that Ethan is also included under that description. There is no indication whether they were contemporary with Solomon, or simply famous 'wise men' of the past. They are mentioned again in 1 Chronicles 2.6 as 'sons of Zerah' (the son of Judah), and may therefore have been brothers. If they were direct sons of Zerah they clearly lived well before Solomon. Ethan had a son named Azariah. 'Ezrahite' may in fact simply indicate 'sons of Zerah'. It is apparent from this that the sons of Korah were not averse from including among their songs material written by other respected people. Plagiarism was not frowned on in those days. If you found a good song by a respected person you could use it. And anyway authorship was here acknowledged.

It is not likely that this Heman was the chief singer appointed by David. He probably came much earlier. And besides, the ascription of him as 'the Ezrahite' and his connection with Ethan suggests otherwise. Furthermore Heman's description as a 'wise man' fits well with the essence of the Psalm, which is along the lines of the Book of Job with which the writer appears to have been familiar. It is a description of faith in the midst of adversity. Most agree that he was almost certainly skin-diseased, and thus isolated from ordinary men, and it is therefore significant that in spite of that he was a recognised 'wise man'. People came to hear his wisdom in spite of his illness, although no doubt avoiding close contact with him. As a consequence he did have a quality of life in the midst of his adversity. He was not simply a forgotten outcast. However, whilst the Psalm clearly related to a point in time, there are no grounds for assuming that he recovered from his disease. It is a reminder that we must make the best of what we have, however difficult our circumstances.

That Heman did suffer from some dreadful disease from youth comes out in the Psalm (verse 15). He was seen as permanently 'unclean' and to be ostracised by his 'friends' (verses 8. 18). Nothing less could have so disturbed a man of wisdom (as with Job). All he could think of at the time of writing was his misery, his life as one of the 'living dead' (verses 4-5), and his approaching death. And yet amazingly he still clung on to faith, for he cried to YHWH as 'the God of his salvation (deliverance)' (verse 1), asking what would be gained from his premature demise. His hope was thus fixed in God. He was apparently hoping for healing. Indeed he assured YHWH that he would not cease praying to Him whatever happened (verse 13). He thus clearly found solace in prayer, confident that he could 'approach God' even though barred friom the Temple/Tabernacle. Like Job he could have said, 'though He may slay me yet will I trust Him'.

Whenever life is hard and we are in almost total despair, it is to such a Psalm that we can turn in order to gain encouragement from his desperate faith. If a man in his position could go on praying, and could go on believing, how can we do otherwise? Little was he aware that his plaintive words would in this way give encouragement to people of over a thousand generations. And it is probable that his words were taken up by the faithful in Israel when they found themselves in Exile, for there they also knew such loss and despair. It is such faith that can encourage men when all else fails. But that is no good reason for doubting that the Psalm originally arose from one man's experience. Indeed, we may learn from His words something of Christ's own depths of suffering when He was plagued on the cross with our sins. He was the One Who by bearing them experienced a loneliness beyond description. But in His case He bore those sufferings as a sacrifice for our sins. This similarity would explain why this Psalm is seen as a 'proper Psalm' for Good Friday, the day on which we remember how deeply He suffered for us. The Psalmist did not experience what he did in vain. God had a purpose for even such an experience.

The Psalm can be divided into sections:

• Section 1. The Psalmist declares that he has cried to God as the God of his deliverance day and night because he is experiencing a living death, and he senses that final death is close on the horizon (88.1b-7).
• Section 2. He describes his situation as one spurned by all who knew him, living in enforced isolation, praying desperately for life on the grounds that God has nothing to gain by his death (88.8-12).
• Section 3. The Psalmist continues to pray, despite God's failure to answer, despite the fact that he has been afflicted from his youth, and despite the loss of his friends and loved ones (88.13-18).

Unusually for a Psalm there is no 'happy ending'. The unrelieved gloom continues to the end. His walk through the valley of deep darkness (23.4) seems to go on and on. It is a prime example of faith enduring in the midst of adversity. But it should be noted that his faith does endure (verse1). He was a wise man indeed.

The Psalmist Declares Thatv He Has Cried To God Day And Night As The God Of His Salvation Because He Is Experiencing A Living Death, And Because He Senses That His Final Death Is Close On The Horizon (88.1b-7).

88.1b-2

His appeal is heartfelt. In all his affliction the Psalmist clings to his confidence in the fact that YHWH is a delivering God, as he reveals in his opening words. He is confident in the face of adversity that his God is a saving God, 'the God of his deliverance' (verse 1). In the midst of his misery and despair he clings firmly to this hope. We can only gaze with wonder at his constancy. All is darkness for him. The future is grim. But he is sure that in some way YHWH will at some stage answer him from the darkness.

And so he pleads that YHWH will hear him as he 'cries both by day and by night before Him'. The broken Hebrew, 'I have cried by day, by night before You', intentionally brings out the intensity of his feeling . He longs that his prayer might enter God's presence. Many an earthly message went unheard because it never reached the presence of an important personage for whom it was intended, prevented from doing so by some underling. It was never easy to ensure that a message reached n important person. He, however, in his turn, wants to ensure that God will at least be aware of his prayer. So he prays further that God will be gracious enough to listen to him. Let Him 'hear his piercing cry' (the Hebrew word is strong). There is perhaps the thought that as a skin-diseased person he himself cannot enter the Sanctuary precincts into God's presence (no one could enter them who was ceremonially unclean), and yet hopes that his prayer can somehow reach through to God. Israel did believe that God was present in the Sanctuary through 'His Name', but they also believed that they could pray to him from anywhere (even from the belly of a big fish). For they knew that He was God over all. p 88.3-5

He explains why he prays so urgently. It is because he is so troubled deep within. It is because he senses that he is approaching the empty existence of the dead in their shadowy grave world. Indeed many already see him like this because he is enduring a living death. No one is there to help him. He is ostracised. He is 'cut off, separated' among the living dead because of his terrible skin disease. (A cognate word to 'cut off' was used of the house of 'separation' in which the skin-diseased Uzziah was placed – 2 Kings 15.5; 2 Chronicles 26.21). He is rejected and forsaken. He is seen by men as permanently 'unclean', indeed as though he was already dead. He is like those whom God 'remembers no more', who are cut off from His hand by death. Such was no doubt the feeling of the lepers who approached Jesus, and the woman with the issue of blood. They came to Him in their hopelessness and He healed them. But the Psalmist had no one to heal him. He could only pray incessantly to God, and trust Him utterly in the darkness.

88.6-7

He felt as though he had been 'laid in the lowest pit'. Not that he thought that there were grades of pits. It is rather an expression indicating the depth of the pit into which he felt that God had laid him, a very low and deep pit. Indeed he lad been laid 'in dark places, in the deeps'. No situation was seen as worse than being 'buried in the deeps'. The sea was seen as an enemy which swallowed men up. For those lost in its depths its waves were as a dark prison which surrounded them (see Jonah 2.3, 5-6). And the Psalmist visualises himself as being in such a situation. He had been afflicted by all God's waves. Because God's wrath was hard on him, its bars had closed around him (Jonah 2.6). He was living in darkness. Note the reference to God's wrath (see also verse 16). He was deeply conscious of guilt before God.

'Selah.' Either a musical silence allowing contemplation, or a musical crescendo saying 'think about that'.

Section 2. He Describes His Situation As One Spurned By All Who Knew Him, Living In Enforced Isolation, Praying Desperately For Life On The Grounds That God Has Nothing To Gain By His Death (88.8-12).

88:8-9a

He charges God with having caused him to be deserted by those who know him (his relatives and friends, not mere acquaintances), and with having caused him to be ostracised because he was seen as an abomination, with the consequence that he has to live in isolation and grief. The best explanation for these words is that he is suffering from some terrible disease which has caused all who know him to forsake him, and means that he has to live separate from others. His confinement may well have been self-inflicted rather than externally enforced. And he points out that the extent of his suffering can be gathered by looking in his eyes which are 'wasting away' because of his deep affliction. The word used for 'affliction' is that used of Israel's affliction in Egypt, and of the afflictions of Job. Some have seen in it a picture of Jeremiah shut up in the king's court, and deserted by his friends, or possibly even when he had been thrown into the deeep mud of the cistern (Jeremiah 38.6). But the time-scale of the man's suffering is against that idea.

88.9b-10

He protests that he has called on YHWH daily, and spread forth his hands in supplication. And he stresses that God will have nothing to gain from his death. Rather it will cause Him loss. For when he is dead he will be unable to appreciate God's wonders, and worship and praise Him because of them. Nor will he be able to 'arise and praise Him'. His words indicate that he has no expectancy of any real kind of conscious and appreciative existence beyond the grave. He has not yet attained to the confidence of David (Psalm 16.10-11; 17.15; 23.6; Isaiah 26.19; Daniel 12.2-3).

88.11-12

These questions bring out that even in his dire straits he has not rejected God, but rather has deep faith in Him, for he speaks of His covenant love, His faithfulness, His wonders and His righteousness (or 'righteous activity'). He is sustained by an awareness of God which is far greater than his present experiences. It is 'faith in the dark'. Indeed he points out that in the grave world he will be unable to speak of God's covenant love. In the land of destruction he will not be able to assert God's faithfulness (which he still asserts and does not deny). Existing in darkness he will be unable to appreciate God's wonders. In the land of forgetfulness he will know nothing of God's righteous activity. God will thus have lost his appreciation, love and praise.

Section 3. The Psalmist Continues To Pray, Despite God's Failure To Answer, Despite The Fact That He Has Been Afflicted From His Youth, And Despite The Loss Of His Friends And Loved Ones (88.13-18).

88.13-14

He stresses to YHWH that he has cried to him constantly, and that he will continue to do so. He assures Him that each morning will commence another day of prayer. There was no failure in his prayer life. Why then did God not hear him? He does not question the existence or love of God. What he does question is why God does not seem to hear him. Why does God cast him off as he is in his inner life. Why does God hide His face from him? He is desperate for God to hear him. Many of us have known times when this has been our own experience, But it is doubtful how many of us have experienced it for so long. This man's life was being passed in faith and hope. But it was a faith which appeared to be unanswered, and a hope for which there appeared to be no future. And yet he clung on to his faith in God despite all outward circumstances..

88.15-16

His experience was not merely temporary. He had been depressed and facing death from when he was a youth. The word translated 'afflicted' here is regularly translated 'poor'. It indicates being brought low and being depressed. And what he suffers is such that it weighs him down and perplexes him. It would make death almost seem welcome. He feels the fiery wrath of God sweeping over him like the flames of a forest fire, like the waves of the sea 88.17-18

Continuing to think of the dreadful things that he faces he describes them as engulfing him like water all the day long. He finds himself drowning in them, like a man lost at sea. He senses no way of escape. He is surrounded by them. And as a consequence God has put far from him his loved ones and friends. Those who know him are lost to him in the darkness of his existence. Only some dreadful affliction could have caused this, like the skin disease experienced by Job.

Alternately we may read the last line as 'and my acquaintance is darkness' indicating that darkness is now the only friend that he has left. Either way it is darkness that has finally engulfed him.

It would have been nice if the Psalm had ended on a note of triumph, but it was not to be so, and we are possibly intended to surmise that it would remain so until the end. It is a reminder that God calls on some to walk in dark places. But it is also to be seen as an indication that through it all God could sustain faith and trust in Him. The Psalmist clung on to God in the darkness because he had nothing else to cling onto. And he presumably clung on to the end. And through it all he learned the wisdom by which he was able to help and sustain others. He became one of the wisdom teachers who could be compared with Solomon. He was one of the unmentioned heroes of faith, and the good news of the Christian message is that we can be sure that he is now enjoying his reward.

Psalm 89.

Introduction.

89.1a ‘Maschil of Ethan the Ezrahite.’

Ethan the Ezrahite (that is, of the sub-tribe of Zerah, the son of Judah) was the name of one of the four wise men who were contrasted with Solomon in 1 Kings 4.31 where they were seen as ancient sages and descendants of Mahol. They are mentioned again in 1 Chronicles 2.6 were they were prominent descendants of Zerah, the son of Judah. That Ethan was contemporary with either David or Solomon is suggested by the main subject of the Psalm, God’s covenant with David, combined with the fact that he was contrasted with Solomon with regard to his wisdom and must therefore have been contemporary with, or pre-Solomon. He appears to have been the brother of Heman the Ezrahite, another of the four wise men. Heman wrote the previous Psalm. (There are no good grounds for connecting them with the Ethan and Heman who were Levites and leading singers in David’s day).

If the whole Psalm was written by Ethan then the distress of the house of David described in verse 38 ff. must have referred to the time of Rehoboam, when he was humbled by his defeat at the hands of Pharaoh Shishak, who did not, however, sack Jerusalem, although he did empty it of its treasures. But it must be questioned whether the wording of the later part of this Psalm really fits into that picture. The description of what had happened to the Davidic house as described in verses 38 ff. does not tie in with Rehoboam’s situation. It is difficult, for example, to see how Rehoboam, who came to the throne at 41 years of age and reigned until he was 58 could be described as ‘having his youth shortened’ (verse 45). Nor can we see how anyone could speak so plaintively of what had happened to Rehoboam when it would have been quite clear that it was simply YHWH’s chastening in accordance with verse 32, and this would be especially so as it had been prophesied by Shemaiah the prophet. It would not, therefore, have been perplexing, it would have been expected. It would have been seen as a short term fulfilment of the warnings in the covenant. It would not therefore have caused such great dismay. Furthermore his downfall was not emphatic enough or enduring enough to be that expressed in the words of verses 38 ff. The suggestion in those verses is of total catastrophe, but Rehoboam soon recovered from being humbled by Shishak and replaced the golden shields with bronze ones. Nor were is neighbours in any position to reproach him or ‘spoil’ him. They were too busy recovering from their own experience of Shishak’s invasion.

It must therefore be seen as probable that Ethan originally wrote, say, the main contents of 89.1b-37 in confident and positive mood, and that the lament which follows was added later by a pious writer around the time of the commencement of the Exile, a period which was far more in line with what verses 38 ff. suggest. Jehoiachin’s youth certainly was ‘shortened’. He was carried to Babylon as a captive when he was only 18. And for a considerable length of time he was degraded as a prisoner and treated with dishonour. The thought of ‘the anointed of YHWH’ being so positioned in a foreign land, with no sign of a letting up, and with the land of Israel desolated, must have indeed been seen inexplicable in the light of the promises to David concerning his house. This was no short term chastening. Furthermore, with the land in ruins and unable to defend itself, its neighbours had indeed rejoiced over it (compare 2 Kings 24.2). Thus for the final part of the Psalm we must probably look for a writer at the time of the Exile, before the commencement of better days for Jehoiachin became known (2 Kings 25.27-30). It would have been seen as adapting Ethan’s Psalm to the times. There was no such thing as copyright.

Alternatively we do know that around the time of the Exile Jews took on the names of past men of importance, and it may be that this Ethan the Ezrahite existed at the time of the Exile and had taken on the name of his famous predecessor, but no such name is mentioned in Ezra.

As it stands the Psalm can be analysed as follows;

• 1). A glowing introductory song of praise concerning God’s covenant love and faithfulness (89.1-2).
• 2). YHWH’s reply indicating that He had made an everlasting covenant with David which would survive into the distant future (89.3-4).
• 3). A description then given of the might and power of YHWH as revealed in His heavenly sovereignty and power over creation, and of His defence of Israel as He watches over His own (89.5-13).
• 4). A blessing called on those who are truly responding to the covenant, by walking in God’s ways and looking to His chosen king (89.14-18).
• 5). An amplification detailing and confirming YHWH’s everlasting and unbreakable covenant with David (89.19-37).
• 6). A despairing lament asking why, in spite of that covenant, YHWH has allowed the house of David to suffer serious decline (89.38-45).
• 7). A final appeal for the sovereign Lord to remedy the situation asking the whereabouts of His compassion and faithfulness? (89.46-51).
• A closing ascription of praise closing section 3 of the Book of Psalms.

Originally the Psalm may simply have been a celebration of God’s covenant with David, expressed with great confidence in verses 1b-37, but if so its emphasis was changed when the lament which follows was added, a lament which is filled with perplexity as to how YHWH could allow His ‘everlasting’ covenant to fail. It is the same dilemma which the Apostles faced in the light of the cross. How could the Anointed of YHWH be crucified? Both dilemmas were solved by the resurrection of the Davidic king and His rule being established over both Heaven and earth (Acts 2.30-35; Revelation 1.5) which fully answered the complaint of verses 47-48.

Section 1). A Glowing Introductory Song Of Praise Concerning God’s Covenant Love And Faithfulness (89.1-2).

Central to this introductory song, and central to the Psalm, are the ideas of God’s covenant love and faithfulness which are spoken of with great confidence. So in the first two verses the song emphasises God’s covenant love and faithfulness twice, as something very important to the Psalmist. And this theme is then continued throughout the Psalm. It is indeed a theme which reverberates again and again with each word occurring seven times. See verses 1, 2, 24, 33, 49 which contain both words, verses 5 and 8 which refer to God’s faithfulness, and verses 14 and 28 which refer to God’s covenant love. Similar ideas are also conveyed in other ways in that we are informed that God cannot be false (verse 33) and cannot lie (verse 35), and that He will therefore be faithful to His covenant and oath (verses 3, 18, 34, 35, 39 and 49). The Psalmist is thus taken up with the idea of God’s covenant love reaching out to His people, especially in the light of His everlasting covenant with David, and with His faithfulness in the fulfilment of that covenant love. That in the final analysis is why he is so baffled as to why things have sunk to the state that they are in at the end. For at the end of the Psalm, far from the anointed of YHWH being established over the kings of the earth, he is degraded and in Exile, with no seeming hope of deliverance.

89.1b-2

The Psalmist confirms that he will ‘always’ (literally ‘into the distant future’) sing of the many ways in which YHWH has revealed His covenant love towards His people, thereby revealing His constant covenant faithfulness towards them. It is a theme which rejoices his heart. (The word ‘olam means ‘into the hidden future’, sometimes meaning within a person’s lifetime, as possibly in verse 1b, and sometimes indicating far beyond that, as in verse 2. Israel thought in terms of continuing time, not of eternity).

The plural ‘covenant loves’ reflects the many ways in which YHWH had revealed that covenant love, and possibly also the plurality of covenants which He had made with His people. Alternatively we may see it as a plural of intensity. It becomes clear that the Psalm does not have in mind only the Davidic covenant. It considers the whole of God’s covenant relationships with His people. And the Palmist declares that he will verbally (‘with my mouth’) make known God’s faithfulness to ‘one generation after another’ (literally ‘to a generation and a generation’) as revealed in the fulfilling of that covenant love. This reference to his own spoken words suggests that he is aware that his words are going to become a recognised part of the worship of God’s people.

Indeed, he has solemnly declared (‘I have said’) that God’s covenant love is being ‘built up’ stone by stone into the distant future, as it is revealed more and more, and as a consequence His faithfulness will be established even before the very angels of Heaven. At this point he appears to have no doubt in his mind that all will go well. But towards the end of the Psalm, if all was his work, this certainty will appear to falter, as things which perplexed the author occurred. The theme of the final section of the Psalm is one of distress and perplexity. We know, however, how, following this time, hope later again began to arise that God would raise up a son of the house of David, and we know how gloriously God’s promises were finally fulfilled in our Lord Jesus Christ. Out of seeming failure and suffering came glory beyond measure.

Section 2). YHWH Replies To The Psalmist’s Confidence By Indicating That He Has Made An Everlasting Covenant With David Which Will Survive Into The Distant Future (89.3-4).

The words that follow in verses 3-4 are YHWH’s, not the Psalmist’s. In them He declares that He has sworn an everlasting covenant with David His chosen servant that He will establish his dynasty into the distant future, and make his throne firm for one generation after another. The idea is of everlastingness, although Hebrew had no words for such a concept, and thought only in terms of ‘the hidden future’ (‘olam).

89.3-4 “I have made a covenant with my chosen,

YHWH declares that He has made a sure covenant with David (see 2 Samuel 23.5; Isaiah 55.3), the one whom He has ‘chosen’, and has sworn it to ‘David His servant’. Many had been chosen in the past, but it was only for their own lifetime, and sometimes like Saul they had partially failed, but His choosing of David is guaranteed to have a permanent effect throughout the generations to come. Because of David’s wholehearted response to God, as a man after God’s own heart (1 Samuel 16.1-13), His house has been chosen permanently so as to fulfil God’s purposes of everlasting Kingship for His people. David can thus be sure that his house will endure permanently. And YHWH has sworn this to David because, like Moses and Joshua before him, he was YHWH’s especially chosen Servant (compare Deuteronomy 34.5; Joshua 1.1, 13 and often; Joshua 24.29; Judges 2.8), a proto-type of the great Servant Who would come (Isaiah 53).

Note the two pillars of the covenant. Firstly that David’s descendants will be permanently established to be the royal seed, and secondly that his throne will be established ‘for ever’ (‘into the hidden future’). For details of the covenant see 2 Samuel 7.12-16; 1 Chronicles 17.7-14, much of the wording of which is included in the Psalm, although interestingly the actual word ‘covenant’ is not to be found in those chapters in Samuel or Chronicles. But by the end of the Psalm we find that the promises appear to have come to a halt. The seed did survive, but in a sorry state, and the future appeared dark. However, the spiritual in Israel could never believe that, and the prophets had declared, and spiritual Israel would repeat, that God would yet raise up One Who would sit on David’s throne, on the basis of these promises. This was the origin of the concept of ‘the Messiah (anointed One)’.

‘All generations.’ The literal Hebrew is ‘to generation and generation’.

Section 3). A Description Is Now Given Of The Might, Power And Faithfulness Of YHWH As Revealed In His Heavenly Sovereignty And Power Over Creation And His Defence Of Israel Acting On Behalf Of His People (89.5-14).

The Psalmist now declares the greatness and majesty of God as revealed both in Heaven and on earth, and His faithfulness towards His people when they are walking in obedience. This explains his cast iron certainty that the covenant will be fulfilled. This can be divided into two parts:

• A description of the majesty of YHWH as He presides in the midst of the heavenly beings, who will see His wonder and will praise His faithfulness, as He fulfils his covenant promises (verses 5-7).
• A description of His power active on earth both in overthrowing Israel’s enemies in the past, and in controlling creation, both acts of power revealing His continued covenant love and faithfulness towards His people (verses 8-14).

A). The Revealed Majesty Of YHWH In Heaven (verses 5-7).

YHWH is first pictured in His eternal majesty, as surrounded by His heavenly beings, who are filled with praise at His revealed wondrous nature, and at His faithfulness demonstrated towards His earthly people. He is seen as incomparable even in Heaven, and there all the heavenly beings fear Him. And they are amazed at His graciousness as revealed towards puny man and can only be filled with praise.

89.5

‘The heavens’ has in mind the whole concourse of heavenly beings who praise ‘His wonder’ (His wondrous nature and Being), as partly revealed in the wonders, both past and present, wrought by YHWH on behalf of His people. And the ‘assembly of the holy ones’ praise His faithfulness as revealed among them by those wonders. All Heaven has noted His wondrous nature as revealed in His performing of wonders, and His faithfulness which brought about those wonders.

89.6-7

For not a single one of the mightiest beings in Heaven can be compared with YHWH. In the midst of the council of the holy ones He is seen as ‘very terrible’, and to be feared beyond any others present among them. They tremble at His presence. Using a degraded word in its fullest sense, His awesomeness is revealed among them. He is the most holy among the holy ones, the most terrible among the terrible ones. That is why the mightiest beings in Heaven cry, ‘Holy, holy, holy, is YHWH of hosts’ (Isaiah 6.3; compare Revelation 4.8).

‘The sons of the mighty (bene elim).’ Compare verse 8 where YHWH is the Mighty One (chasin). Just as the angels are ‘the sons of God’ (bene elohim) (Job 1 & 2), so are they the sons of the mighty (elim, plural of El), that is they are spiritual beings and share His nature as ‘spirit’. It was the reception of ‘spirit’ which made man different from the animals as being ‘in the image of God’. But the angels are wholly spirit.

B). His Terrifying Nature And Complete Faithfulness Has Been Revealed In What He Has Done In The Past On Behalf Of His People. (verses 8-14).

Again the question is asked as to who can be compared with YHWH, when seen in the light of His might and power, and of the faithfulness that He has shown in all His doings? The expected answer is. of course, no one. And this power and faithfulness is then described as having been revealed through His control of the raging seas which were man’s natural enemy, His crushing of Israel’s human enemies, and His provision through creation on their behalf. Thus in every aspect His covenant love has been demonstrated, by His acting in power and in faithfulness to His covenants, seen as one great covenant. (The writer has in mind all God’s covenants with His people).

89.8

The Psalmist again asks who can be compared with YHWH in His mightiness? The answer is ‘no one’ because He is the mightiest of the mighty. Compare Exodus 15.11, where Moses cries, ‘Who is like you among the elohim? Who is like you glorious in holiness, fearful in praises, doing wonders?’ And furthermore He is surrounded by His aura of faithfulness (or by the fruits of His faithfulness) which is like a garment round about Him. He is both mighty and faithful, powerful and true, a rare combination outside Heaven.

‘God of Hosts’. The idea is all-inclusive. He is God over all the angelic hosts and heavenly beings (1 Kings 22.19). He is God over the hosts of creation, sun, moon and stars and all that has been made (Genesis 2.1). And He is God over all the hosts of men. Even the mightiest King does His bidding. The LXX caught its meaning when translating as ‘God Almighty’, a meaning taken up in the New Testament (compare Isaiah 6.3 with Revelation 4.8).

Out Of Covenant Love And Faithfulness To That Covenant YHWH Controls The Power Of The Sea Which Would Seek To Break In On Man And Destroy Him (89.9).

89.9

Israel saw the sea as a great enemy trying to engulf the world, as indeed it once had, and as only kept in its place by the might of God (compare Psalm 46.3 where the seas cause the mountains to shake). It was YHWH Who kept the seas in place and prevented the world from being flooded again (see Job 38.8-11; Psalm 93), by this revealing His faithfulness to His covenants, especially in this case the covenant with the world through Noah. It was one of the most convincing evidences of Who Jesus was that He commanded the sea and stilled the waves (Mark 4.39; Matthew 8.26), demonstrating His own total power over sea and storm, and as a consequence of a similar incident His disciples were caused to say, ‘You are the Son of God’ (Matthew 14.33).

Out Of Covenant Love, And Faithfulness To That Covenant, YHWH Broke The Power Of Egypt, And Of All Israel’s Enemies (89.10).

89.10

The thought moves naturally on to the time when God’s control of the seas was called on at a time when Israel were being oppressed by Egypt. As we saw in Psalm 87.4 Rahab was the name of a mythical sea monster (Job 26.12; 9.13), which was applied to Egypt (89.10; Isaiah 30.7; 51.9). The name meant ‘arrogance’. Egypt was seen as like an arrogant sea monster trying to swallow up God’s people. But at the Reed Sea mighty Egypt’s power was ‘broken in pieces’ when the Reed Sea closed over their choice troops washing them up dead on the shore (Exodus 14), bringing about the release of Israel. Thus in faithfulness to His covenants He smote Egypt and delivered Israel, and scattered both them, and all Israel’s subsequent enemies, by the strength of His mighty arm.

Out Of Love For Mankind YHWH Created And Established The Heavens And The Earth With All Their Benefits And Grandeur (89.11-12).

89.11-12

The Psalmist asserts that ‘all that is’ belongs to YHWH for He created both heavens and earth (compare Genesis 1.1; Psalm 50.12; Job 38.4). He created the whole world with all its fullness. And He founded them so that they would be secure and fruitful. Psalm 24.2 adds that He founded them ‘upon the waters’, again stressing that all is under His control. Thus all man’s provision and security have come from His hand and are maintained by His covenant love and faithfulness. He is the totally reliable One.

Consequently He created both the lands to the north and the lands to the south (that is, ‘all that is’). He also created the grandest of the mountains. Within the author’s knowledge Tabor and Hermon were indeed the grandest of the mountains. They stood out even in mountainous areas. The towering peak of Tabor is used in Jeremiah 46.18 as an illustration of permanence. Hermon also towers above the mountains and is covered with perpetual snow, adding to its grandeur. But tall and mighty though these mountains are they are as nothing compared with YHWH. They humble themselves before Him and rejoice in His Name. For the rejoicing of nature compare 19.1; 65.13; Revelation 5.13.

Some see the reference to Tabor (in the west) and Hermon (in the east) as a poetic way of referring to west and east in line with north and south. But this is questionable. The thought is more probably that He created length and breadth and height.

Not Only Is YHWH Mighty And Powerful But He is Totally Righteous, Full of Covenant Compassion, And Wholly True (89.13-14).

What YHWH is on behalf of His covenant people is now summed up. The stress throughout this subsection has been on the fact that with all His mighty power YHWH is wholly righteous and just in His actions, and acts in covenant love and faithfulness towards His people, and this is now strongly confirmed and underlined.

89.13-14

The subsection opened by revealing YHWH’s majesty and power in the heavenly court where none could compare with Him. It then continued by emphasising His might and power as revealed on earth on behalf of His own as previously outlined within the subsection. Now it is repeated that in His activities to do with men He is all-powerful. His arm is mighty. His hand shows strength. His right hand is exalted. None can resist Him. Furthermore when He acts it is in righteousness and justice, for they are the very foundation of His throne. All that He does is right and just. This includes the thought that He has a right to act in an especial way on behalf of His covenant people, because that is in accord with righteousness and justice in that He has chosen them and reconciled them to Himself by atonement. The assumption is, of course, that His people are responding in covenant faithfulness. Thus He can act in covenant love on their behalf, and assuredly does so. He is true in all His doings.

Section 4). A Blessing Called On Those Who Trust In The Covenant And Walk In God’s Ways Looking In Confidence To The Davidic King Who Is Upheld By YHWH (89.15-18).

This call for blessing on those who walk with YHWH and continually rejoice in His Name, looking in confidence to the Davidic king who is upheld by YHWH, ties in well with the opening verses, but fits ill with the perplexity of the Psalmist concerning the disgrace of the Davidic king expressed later on in the Psalm. For at the time of the Exile no one could have been in any doubt that Israel’s misfortune arose precisely because its people had not been looking so confidently towards YHWH. It is difficult to see this blessing as having been composed at such a time, unless of course it was referring back to the happier times which had resulted in the giving of the original Davidic covenant, deliberately contrasting them with the time of the Exile. On the other hand it may well be that this was the final subsection of the original Psalm as composed by Ethan, prior to it being adapted after the Exile.

But however we see it we have here an expression of confidence in the relationship between YHWH and His people reminiscent of the time of David and the early days of Solomon. The people are exulting in YHWH with shouts of joy, and walking openly before His face. They are rejoicing in His Name all the day, and are upheld by His righteous activity, glorying in His might, looking to the Davidic king whom He has provided for them and whom He upholds. It echoes the days of the good kings when Israel was on the whole true to YHWH.

89.15

The joyful sound or shout has in mind joyous expressions of worship in the Sanctuary, or possibly shouts of acclamation for a King.. The people have come together to truly praise YHWH, to honour Him and to walk in the light of His presence. It has in mind a time when large numbers of the people were true to YHWH. And because of this they were truly blessed and happy.

89.16

Consequently they rejoiced in His Name all the day, and were exalted by His saving righteousness. Indeed, they had become sharers in His righteousness. ‘Righteousness’ is regularly paralleled with ‘salvation’ as an indication of God’s saving activity. God saved in righteousness. What a contrast this is to what Israel later became when Jeremiah could not find in Jerusalem (outside of his own supporters) one true worshipper of YHWH (see Jeremiah 5.1-2).

89.17-18

Their success and blessing was due to the fact that their strength was found in YHWH, and was therefore glorious, and especially as it was provided to them through His chosen king. For it was he who was their horn, their shield and their king. The horn represented power, (bulls, rams and he-goats triumphed through the use of their horns) and as leader of the people in battle the king was their horn. It represented his offensive capability on their behalf. And they are later promised that their horn will be exalted (triumphant and victorious - see verse 24). The shield represented his ability to protect his people. They looked to him to be their shield. His kingship represented his God-given authority. And these attributes were effective because he belonged to YHWH, the Holy One of Israel. So God’s chosen king was Israel’s horn, exalted and victorious through YHWH’s favour; Israel’s shield and protector’ and the source of Israel’s unity under God.

Alternately the reference may be to the ‘horn’ of Israel as a whole, as strengthened by YHWH, but then we might have expected ‘their horn’.

Section 5). A Description Is Now Given Of YHWH’s Everlasting And Unbreakable Covenant With David (89.19-37).

A description is now given of YHWH’s everlasting and unbreakable covenant with David, which has been in mind in what has been said previously (see especially verses 3 and 4). Now it is expanded on and amplified, and revealed in all its glory, largely based on the covenant as described in 2 Samuel 7. It presents a remarkable picture of YHWH’s universal purpose for His chosen king, seeing David as a proto-type for the great final king, the Messiah.

A). YHWH Has Chosen David As His Servant And Set Him Apart For Himself (89.19-21).

89.19-21

‘At that time.’ That is, when the people rejoiced in His Name and were exalted in His righteousness (verse 16) The ‘holy ones’ probably indicates Samuel and Nathan who were used by God to call David to his position. Prophets were the ones who experienced visions. See 2 Samuel 7.17. It is possible, however, that the holy ones (saints) indicated His believing people who received His words through the vision of Nathan.

‘I have laid help’ probably means ‘I have given him help, bestowed help on him’. Compare 20.2; 21.2, 5. Although it might signify God’s enablement of David to help and succour his people (laying on him the ability to help). Note the indication that David was a mighty warrior. Yet even so he needed the assistance of YHWH.

It was as one of the people that he was exalted as king because God had chosen him. Yet also we know from 1 Samuel 16.7 that God had chosen him because he knew what was in his heart. He had found a true servant. ‘My servant’ is a title borne by few. Both Moses (Deuteronomy 34.5 and often) and Joshua (Joshua 24.29; Judges 2.8) were known as ‘the servant of YHWH’, a title indicative of their being uniquely chosen by God and their special relationship with Him. It was also the title which would be borne by the suffering Servant (Isaiah 52.13). It was a title of high honour, indicating one who was especially chosen by, and obedient to, YHWH.

He was anointed with holy oil by Samuel at God’s command (1 Samuel 16.13), a sign that he was set apart to God. And from that day on the Spirit of YHWH was at work on him and through him. God’s hand was established with Him (His hand was continually at work though him) and His arm strengthened him. In all that he did he was empowered by YHWH.

B). YHWH Has Guaranteed David Victory Over His Enemies (89.22-24).

89.22-23

YHWH now gives the assurance that David will be victorious over all his enemies. The first line could refer to the fact that he would never have tribute exacted from him, or alternatively, taking into account another root with the same consonants, it could mean that he would never be taken by surprise. Either way it is an assurance that the enemy would never have him at a disadvantage. He is then also assured that ‘the son of wickedness’ (compare the same expression in 2 Samuel 7.10), in other words those who are enemies of YHWH and His people, will never defeat and afflict him. Rather YHWH would beat them down before him, and would smite those who hated him. He would thus be invincible.

He Will Be Sustained And Given Victory In Accordance With YHWH’s Faithfulness And Covenant Love Extending His Borders To The Euphrates And The Great Sea (89.24-25).

89.24-25

His victories will be the consequence of YHWH’s faithfulness and His covenant love being with him, and it will be in His Name that David’s horn will be exalted. The horn represents the ability to act powerfully and effectively, and its exaltation is the consequence of its achieving its aim. It would be accomplished by the power of YHWH intrinsic in The Name. The Sea is the Great Sea (the Mediterranean) which had been promised as Israel’s western boundary. The rivers indicated the Euphrates with its tributaries, which were to be Israel’s northern border (Genesis 15.18; Exodus 23.31; Deuteronomy 11.24). These were the bounds of the kingdom that David passed on to Solomon (1 Kings 4.24), which had been established as his by YHWH’s mighty hand. If the Psalmist had meant it as a general description of the world’s seas and rivers ‘sea’ would also have been in the plural.

89.26-27

God had said of David’s son Solomon, ‘I will be his father’ (2 Samuel 7.14). The same concept is now applied to David (this is not directly speaking of the Messiah, for verses 30-32 make clear that his sons could go astray, which would not be true of the Messiah, but we may see in it Messianic overtones). David will be able to look on God as his Father, and will be a faithful son to Him. (Compare 2.7). He will see God as his God, and as ‘the rock of his salvation’, the sure guarantee of his deliverance from all his enemies.

In return, and because He has chosen him (verse 3), God will make him pre-eminent among kings, having the position of ‘the firstborn’ (compare 2.7). The firstborn always had special privileges. Thus, as we saw in verse 25 and elsewhere, he would have authority over all kings from the Euphrates to the borders of Egypt, and from the Great Sea to the Jordan and beyond. (Compare the use of ‘kings of the earth’ in 1 Kings 10.23 where it was limited to known kings).

We may, however, see in these words a reflection of what the Messiah will be. A true Son to His Father, and ruling over all. For the promises to David had in view all his descendants and especially the final everlasting King. As John said of Jesus Christ in Revelation 1.5, based on these words, ‘from Jesus Christ, the faithful witness (verse 37), the firstborn of the dead, the ruler of the kings of the earth (verse 27)’.

89.28-29

As with the covenant with Abraham, so with the covenant with David, it was guaranteed to his descendants perpetually, and was an epoch making event, but in each case it could only be enjoyed by those who walked within the covenant. Note that God’s promise to David was that His covenant love would be fixed on him (contrasted with ‘his seed also’) and faithfully continue with him perpetually. In this regard we are reminded of the words of Jesus, ‘God is not the God of the dead but of the living’. There is an indication here that God would love him for ever, and thus that he would continue forever (16.10-11; 17.15; 23.6). And the evidence for this would be:

• That the covenant itself would never fail, but would faithfully continue for ever.
• That his descendants would never cease, but would continue perpetually (witnessed to by the Chronicler in 1 Chronicles 3 and by the Gospel writers in Matthew 1/Luke 3).
• That his throne would endure as long as the days of Heaven, an emphatic way of indicating everlastingness.

Thus whilst for a while Davidic kingship might cease to function because of the sinfulness of its members, it could always be guaranteed that it would be restored, resulting in the everlasting kingdom (2 Samuel 7.13, 16). For God’s eternal purposes must be fulfilled.

89.30-33

Indeed the continuation of the covenant would be sure even if, for a while, his descendants failed to live up to expectations. For even if David’s seed forsook His laws, did not walk in His ordinances, profaned his statutes and did not keep His commandments, (indicating total rejection of YHWH), He would not cancel the covenant. Note the emphasis on both positive and negative aspects, positively forsaking His law and profaning His statutes, and negatively failing to walk in His ordinances and keep His commandments. Some would be bold-faced about their sin, others just negligent. But all would fail.

But whatever they did, whilst He would severely discipline them, He would not remove the covenant promises from the house of David. See for this 2 Samuel 7.14-15, ‘if he (your see) commit iniquity I will chasten him with the rod of man and with the stripes of the children of men, but my covenant love will not depart from him, as I took it away from Saul whom I put away before you’ (the part about chastening is omitted by the Chronicler in 1 Chronicles 17, because he had the Messiah in mind as his wording of the covenant demonstrated).

Thus God declared that in no circumstances would He take away His covenant love from David, nor allow His faithfulness towards him to fail. His purpose through the Davidic house was guaranteed. Here is an outstanding example of divine election. It reveals His eternal purpose through David. Nothing that David could do or was could have merited such a long standing promise. Essentially it was given to him because he had been chosen as the one through whose house would be born the Messiah, our Lord Jesus Christ. That was why nothing could prevent it. The One Who would finally come was guaranteed to be blameless and without reproach, and all-prevailing as the Saviour of the world, for He would not literally be the son of a male of the house of David, but the Father’s true Son. David exulted in the fact that his house would be preserved (2 Samuel 7.19). But God had greater purposes than David ever dreamed of.

Note On The Promises Made To Abraham And David.

Both Abraham and David are good examples of how God revealed His truths in terms that men of those days could understand, while the reality was something far greater. Abraham was promised that in him the whole world would be blessed (Genesis 12.3), that the land of Canaan would be given to his seed (Genesis 12.7), and that he would be the father of kings, all promises related to earthly benefits. There was no teaching in Israel about ‘rising to Heaven’ because it would have caused confusion with the teaching of polytheism where inter-action between gods and men was common and people did move between the abode of gods and the abode of man. God did not want His people caught up in such ideas. Thus promises had to be given in earthly terms. However, in Hebrews 11.10-16 we learn that what Abraham was really looking for was ‘a city whose builder and maker was God’ and that, along with other believers, he ‘desired a better country, even a heavenly’. In other words the promises were finally to be fulfilled in the heavenly realm, something not mentioned in the Old Testament.

In the same way David was promised the continuation of his house, and that his male seed would produce a king over an everlasting kingdom. In fact, of course, it did not strictly happen. His house did continue, and especially because Jesus was adopted into it, which makes it everlasting. But David’s descendants have not ruled in Israel since 5th century BC and Jesus was not born of David’s male seed. The promises were not literally fulfilled. But David would have been more than delighted with what God did accomplish in his name, which was far better than anything that he could have imagined. For the greater David is ruling in Heaven over the kings of the earth (Revelation 1.5; Matthew 28.18; Acts 2.36). We must bear this principle in mind in any interpretation of Old Testament promises.

Thus in the last analysis, in both cases, what was received was better than the promises, for they were of a heavenly rather than an earthly nature.

End of note.

89.33-37

The Psalmist now brings out the absolute inviolability of the covenant. God declared that it was unbreakable and unalterable, sworn once for all by His holiness (His unique purity, righteousness and faithfulness) and confirmed as true in the strongest possible terms (I will not lie to David). And that covenant was that his seed and his throne would both endure perpetually. In fact, apart from our Lord Jesus Christ his seed have disappeared into obscurity, but his throne endures because Jesus Christ is seated on it in Heaven (Acts 2.30-36). The promises to David were fulfilled in our Lord Jesus Christ.

Indeed, God confirmed that his throne would be as permanent as the sun, and established as firmly as the moon, and confirmed by the true witness in Heaven (see verse 6 which confirms the meaning of the word as Heaven). The sun and moon were seen as permanent because God had placed them there. The ‘witness in Heaven’ almost certainly refers to the witness of God Himself. Compare Job 16.19 where Job also could say, ‘my witness is in Heaven, and He Who vouches for me is on high’, and Jeremiah 42.5 which speaks of YHWH as ‘a true and faithful witness before us’. Compare also Jeremiah 31.35; 33.20-21 for the relating of the sun and moon to the permanence of the covenant.

Some have seen in ‘the true witness in the sky’ a picture of the rainbow as in Genesis 9.13-17 but the rainbow is never used in this way elsewhere, and in Genesis it had a special purpose. It was to come in times of rain in order to confirm that rain would not engulf the world. The word for ‘sky’ or ‘Heaven’ is regularly used in parallel with shamayim (heavens) and is used in verse 6 of the heavenly realm.

So in the strongest possible language God has asserted the permanence and certainty of the Davidic covenant, a covenant which nothing can cause to be broken. To the people in exile in Babylon, with their king imprisoned there and in disgrace, and with no hope of restoration, this must have appeared to be a contradiction indeed. And this is the puzzle that the Psalmist now takes up.

Section 6). The Psalmist Asks Why, If The Covenant Was So Certain, YHWH Has Allowed The House Of David To Suffer Serious And Apparently Permanent Decline Despite His Everlasting Covenant (89.38-45).

It is quite clear that at the time that these final words were composed the Davidic king had been totally humiliated, the land lay in ruins, and the enemies of God’s people were pouring scorn on them. Some have suggested that it relates to the time of Rehoboam, when Pharaoh Shishak raided Philistia, and Israel, and received ransom from Judah (in Egypt’s account of the invasion of Palestine there is no mention of Jerusalem being taken). Rehoboam would certainly have had to submit. But it is difficult to reconcile with this interpretation the statement that ‘the days of his youth were shortened’, for Rehoboam was already 41 when he came to the throne, and would have been around 46 at the time of the invasion. Furthermore having seen how Rehoboam had foolishly lost control of Israel, it is difficult in our view to see how the Psalmist could have failed to see in what happened to Rehoboam something of the chastening described in the covenant, and therefore as not surprising at all. He would not have seen it as a casting off, but as an expected reproof for coming short of covenant loyalty.

But what follows is so deeply rooted that it is difficult to see it as referring to anything less than the final destruction of the land in the days of Jehoiakim, Jehoiachin and Zedekiah, all of whom were sons of David and were utterly humiliated. Jehoiakim met an untimely death in unusual circumstances, with his body being finally flung against the city wall (Jeremiah 22.19); Jehoiachin was dragged to Babylon in chains, and would be made a spectacle to the people before being held captive and imprisoned whilst all the nations watched his degradation (2 Kings 24.15; compare Jeremiah 22.26-28); and Zedekiah was blinded before being similarly carried off as a captive to Babylon (2 Kings 25.7). The house of David had reached its nadir.

89.38-39

The Psalmist declares that God in His anger had cast off and rejected ‘His anointed’. He had dismissed ‘His servant’. Note the contrast with verse 3 where David was 'His servant'. He had turned His back in disgust at the covenant made with David, and had profaned his crown by casting it to the ground. These statements refer to more than a temporary chastening. And ‘profaning the crown’ suggests more than having to submit. It suggests rather deliberate humiliation, and profanation of the ‘crown of David’ by casting it to the ground. It is the act of a ruler who has rejected the person’s kingship totally. It goes beyond anything that would have happened to Rehoboam.

89.40-41

The devastation of the land of the Davidic king is described. The breaking down of ‘all the hedges’ indicates total ruination of the land. The bringing of strongholds to ruin demonstrates total defeat. That all who passed by could rob him (by robbing his land) reveals a defenceless land. That he became a reproach to his neighbours suggests that he and his land were the one’s who alone suffered. If this is speaking of Rehoboam it is very much exaggerated. According to Egyptian records Shishak devastated all the lands round about and left Judah relatively untouched, presumably because Rehoboam bought him off. But if it is speaking of the final Davidic kings of Judah it rings wholly true.

89.42-45

Jehoiachin was co-regent with his father in his teens and would have been involved in earlier defeats by the Babylonians, and others whom the Babylonians sent against Judah (2 Kings 24.2). It was a period of military humiliation. The Psalmist declares that God made their enemies strong and gave them victory against Judah, so that the kings of Judah could not stand against them. And finally his brightness ceased, and his throne was cast to the ground, when he was carried off to Babylon at the age of eighteen. The days of his youth really were shortened, and he was covered with shame, firstly in being dragged off as a captive, bound in chains, and then in being marched through the streets of Babylon, a spectacle to all, prior to being finally imprisoned.

We can understand why the Psalmist who saw all these events, no doubt having been carried off himself, or being the son of one who had been, could not understand how all this could tie in with the promises made to David. It must have appeared to be the end of the line. And yet he still clung to wavering hope, as the next lines demonstrate.

Section 7). An Appeal Is Made For ‘The Sovereign Lord’ To Remedy The Situation Asking The Whereabouts Of His Compassion And Faithfulness? (89.46-51).

Time has passed since the humiliation of the Davidic king, and the writer asks how long, in view of the covenant, it can go on. The section is divided into two parts, each commencing with a question, followed by a call on God to take note of the situation. In the first part he asks how long God intends to remain angry, and calls on Him to note that he himself is getting older, and yet nothing has happened to reverse the situation. He asks God to remember the brevity of his human life.

In the second he asks where His promised covenant love is, and then calls on Him to note the reproaches that have been poured on His people by the mighty nations who side with Babylon, and to recognise that they are also reproaches on the anointed one with whom He had made the covenant. How long will it be before He does something?

89.46

For this compare 79.5. He recognises that God is justly angry, and has hidden away from His people. But he asks how much longer it will go on? How long before the fire of His anger cools down? For until it does there is no hope for them.

89.47-48

The first line is literally, ‘Oh remember what a fleeting life I am’. He wants God to be aware that his time is short, and that unless He acts quickly whatever happens will be too late for him. Compare 17.14 where a man's life is vividly summarised, - they fill their stomachs from God’s storehouse, they have their children, and then they leave what they possess to their children (and die). That is the ‘vainness of life’ of which he speaks. For all men are made but to die, and after death comes the shadowy world of the grave. And he himself does not want to miss out on the benefits of the Davidic covenant! He wants to live under another David.

This, of course, also became the prayer of Israel when the Psalm became regularly used in Temple worship. They too appealed to God to act before it was too late for them.

89.49

He now changes his mode of address to ‘Sovereign Lord’ (adonai). He asks his Sovereign Lord what has happened to all His past acts of covenant love which were a consequence of His faithfulness to the house of David. Why are they no more apparent? Why was there this hiatus in the ongoing purposes of God? How much longer before God renewed His faithfulness in respect of His promises to David? It is a reminder that the mills of God grind slowly. But when they do grind they are very effective.

They began to grind when a motley group of exiles returned to the land, supported by the Persian government, and settled down under Zerubbabel, a member of the house of David, but only to face difficulties and hardship. The consequences were, however, the foundation of a new nation. But this too failed, and in the end the Son of David came Who would establish God’s Kingly Rule on earth in the form of His church, the new ‘congregation of Israel’.

89.50-51

The Psalmist was aware that he could not plead Israel’s deserts. If God was to act it would have to be out of compassion and grace. And so he uses the only other argument that he has. The fact that God’s servants are being reproached, something which brings reproach on God Himself. It was a reproach that he felt deeply (I bear in my bosom), as he and God’s people were constantly sneered at because their God was unable to help them. They had even reproached the footsteps of the one who was the anointed representative of the house of David. This may well be recalling the footsteps of the young Jehoiachin as he was marched as a spectacle in chains through the streets of Babylon. Let YHWH then act for the sake of His own holy Name!

89.52

These words are not really a part of the Psalm but tacked on because the Psalm is the final Psalm in Book 3. With all the Psalms of the book in mind it calls blessing on YHWH for evermore.

The Fourth Book Of Psalms (Psalms 90-106).

Psalms is divided up into five books of which this is the fourth. Each book ends with a doxology, but whereas the doxologies of books 1-3 are similar in structure and are not an integral part of the final Psalm to which they are attached, the same is not true of the doxologies of books 4 & 5, in each of which the doxology is an integral part of the Psalm. This may suggest that Books 1-3 once existed together as a separate integral work.

The Psalms here in Book 4 (Psalms 90-106) are mainly unattributed. The exceptions are Psalm 90 which is 'a Psalm of Moses', and Psalms 101 & 103 which are 'Psalms of David'. Psalms 92; 98; 100; 102 are headed with an indication of the purpose of the Psalm. Otherwise the Psalms in this Book have no headings. In view of the regular headings and attributions in Books 1-3 this indicates the ancient nature of the headings. Had they been the work of late compilers we would have found more headings and attributions in Books 4 & 5. Indeed, by the time of the translation of the Septuagint the meaning of much that is in the headings in Books 1-3 was lost which again confirms that they are ancient.

Psalm 90.

Introduction.

90.1a 'A Prayer of Moses the man of God.'

In view of the rareness with which Psalms are attributed to Moses, there seems no good reason for denying the attribution of this Psalm to him. That is not to say that it has not been to some extent altered under inspiration during its use in the Tabernacle and Temple. That is normal with songs and hymns as language changes through the centuries, but as Exodus and Deuteronomy demonstrate to us, Moses was seen as a 'Psalm' writer (see Exodus 15; Deuteronomy 32; 33). It is no argument against this to argue that if Moses wrote it he did so when Israel had no past as a nation, whereas that is an assumption of the Psalm, for Exodus itself reveals that Israel had its own national identity during its time in Egypt. Its original context would appear to be the period towards the end of the wandering in the wilderness, as Moses considered Israel's past, their disobedience and what they had suffered, and looked towards their future in the light of the eternity of God and the frailty of man, sure that God had something better for His people..

The Psalm can be analysed as follows:

• 1). As the eternal God, the Sovereign Lord is the dwelling-place of His people through the generations (1b-2).
• 2). Man is frail and short-lived in view of his sinfulness (3-6).
• 3). God's wrath has been levelled at His people because of their sins (7-8).
• 4). God is called on to change them so that they may become wise (11-12).
• 5). God is requested consequently to change His attitude towards His people, reveal His compassion towards them, and make them glad (13-17).

1). As The Eternal God, The Sovereign Lord Is The Dwelling-place Of His People Throughout Their Generations (1b-2).

90.1b-2

Addressing God as the 'Sovereign Lord' (adonai) the writer rejoices in the fact that God is the dwelling place of His people in all generations. During their lives they live and dwell in God, from generation to generation, each one succeeding the other. For though man may die God goes on and on, in a sense binding the generations together. It is an indication of man's possible intimacy with God, but can only be true for those who respond to Him in trust and obedience through His provided means of atonement.

He then describes the kind of God in Whom we can dwell. He is the everlasting God, Who formed the whole world, together with its mighty, enduring mountains, and Who existed before all things. With Him all is permanence. He is the everlasting Creator Who was before all things, and holds the future in His hands everlastingly, existing from eternity to eternity. In His hands we can enjoy a taste of eternity.

The Frailty Of Man (3-6).

On the other hand man is very temporary. Note the deliberate and marked contrast of verse 3 with verses 2 & 4. God is everlasting and the Creator of all things, including the 'everlasting mountains' which endure continually. In contrast man's life is brief and frail. He lives for a short while only to be pulverised into dust.

90.3

The emphasis here is on man's earthliness and frailty. God, the Creator of all things (verse 2), and of man from the dust, turns men back into small particles of dust (literally 'pulverises men'). Frail man (enosh) is made of dust and to dust he returns (Genesis 3.19). Man who was created in order to enjoy God everlastingly, has instead become a frail, temporary being whose span of life is minimal. And the implication gained from Genesis is that it is because of his sinfulness (see verse 7). Once again God as sovereign passes sentence as He declare, 'Return (to the dust) O children of men'. It is the lot of all men. Their lives are short and brief and soon come to a deserved end as a consequence of God's edict.

Some see “and say, 'return' ” as signalling God's call for new men to arise to replace the old, indicating the endless round of life. One after another arising, only in their turn to return to dust. This would certainly fit in with what is said later. But if this was the meaning 'return' was an odd verb to use, whilst if it meant return to the dust it fits aptly.

90.4

The purpose of this verse in context is as a contrast to the brevity of man's life. In contrast to God, and to His creation and the enduring mountains, man is a blip in time. His short life is in total contrast to God, to whom the passing of a thousand years is simply the equivalent of a 'yesterday', a day soon past, and quickly forgotten, or even of a portion of the night (a watch in the night). For sentinels night was divided into three watches, each of which would appear long to the one on duty, and together the three watches made up a night. The sentinels might well sometimes have said and felt, 'it's been a long night'. But that is how frail man sees it. In God's eyes it was the flash of a decond. For God the equivalent of that watch in the night was a thousand years, with three thousand years making up the equivalent of 'a night', so great is the contrast between man's view of time and God's. The 'thousand' is not, of course, to be taken literally. It indicates a long, unmeasured period of time. The sentinel might sometimes feel that his watch stretched on endlessly as he awaited his relief. To God it was simply the flashing past of a microsecond.

In terms of verse 3, think how many lives have arisen and died in a hundred years, and then how many more in a thousand years, as a multiplicity of generations pass by. Each generation arises and dies away in a brief span of time. They are here and then they are gone. And yet all the time for God that thousand years is but a brief night watch, a small speck in everlasting time.

90.5-6

For the period of a man's life is but a tick of the clock in the passage of time. One moment he is there, and the next, as with objects in a flood plain, the flood has carried him away. He is simply 'swept away'. Indeed, men's lives are simply the equivalent of a sleep. Man goes to sleep and when he awakes the night has gone. It is almost as though it had not existed. (Alternately the idea in mind may be that they are swept away into the sleep of death). The same is true of his life. It is here today, and by tomorrow it has gone. The mention of 'a flood' probably had within it the thought of judgment. Flash floods caused many deaths. Man is swept away to his death because of his sinfulness (See verse 7).

Indeed man's life is like the grass. In the morning of his life he grows up. Life is good. He flourishes and grows up. But by the evening it is again cut down and withers. His flourishing is short-lived. In the same way man grows up, bears his children and then all too quickly grows old and dies. So short is the span of his life in the light of passing time.

God's Wrath Is Levelled At His People Because Of Their Sins (7-8).

This brevity of life is due to man's sinfulness. It is the consequence of God's wrath, His antipathy to sin. As we have seen in verse 3, the Psalm has very much in mind what happened in Genesis 3, where undying man came under sentence of death. And now, whilst the ancient mountains (verse 2) go on and on, each man's life passes like a flash. He is not man as he was created to be. He is, instead, man constantly faced up with his sins, and God's judgment on them. In his brief span of life he lives and dies under the shadow of sin.

90.7-8

For man's life has been deeply affected by sin. Because of it he experiences the effects of God's anger, and is constantly troubled by His wrath (or dismayed at His wrath'). The word translated 'troubled,dismayed' is especially used of the consternation arising from divine judgment (6.2, 3;48.5). Man is aware, at least subconsciously, of guilt, and is worn down by the sense of being under judgment. And he grows old quickly because his life is affected by sin. Indeed, he knows that God is aware of all his iniquities, and that even his secret sins, which no one else knows about, are open to God's scrutiny, made manifest by the light of God's countenance.

This sense of the burden of God's wrath was especially true in the wilderness wanderings which were God's punishment for Israel's sin in failing to enter the land in obedience. They knew that they would wander until they died. They lived constantly under His wrath. That did not mean that they could not find forgiveness. A way of personal forgiveness had been opened to them. But it did mean that in spite of that forgiveness they had no way back into what God had originally intended for them. They knew that they had to die in the wilderness. It is a reminder to us that when God faces us up with major decisions we must be careful to choose rightly. If we fail it does not mean that we will be unable to find forgiveness. But it may well mean the loss of what would have been ours.

90.9-10

'For all our days are passed away in your wrath' would have had special poignancy for the Israelites in the wilderness. They knew that they would die in the wilderness because of their previous disobedience which had brought them under God's wrath. And it had permanent effect. Their years were spent as a tale that was told. It had an inevitability that could not be avoided, for God had declared it. And there is a real sense in which we all undergo the same. Sin constantly burdens us and seeks to drag us down. For us too there is an inevitability about it. For even though we enjoy forgiveness and begin to live triumphantly we will not escape our inevitable death. In this life sin gets us in the end. For death is the wages of sin. Only those will avoid it who are living when Christ returns. Thank God then for the hope of the resurrection when all this will have passed away.

So all men are trapped by sin and death. Their life span is limited to seventy years. And even for those who live beyond that seventy years it is in order to experience times of trouble and distress. Modern medicine may expand the time, but it cannot as yet prevent the deterioration.

The fact that all who had sinned apart from Moses, Caleb and Joshua, were expected to die out within thirty eight years (presumably calculated from the age of twenty, or possibly thirty) indicates indeed that for the majority even seventy years was an exaggeration. Most lived far less than that.

'As a tale.' The meaning of the Hebrew word for 'tale' is uncertain. Some have translated 'we consume our years as a sigh' (a brief period of sadness and weariness), or 'as a thought' or 'as a breath' or 'as a moan'. But however we take it, it indicates weakness and loss.

A Request That God May Change Them So That They May Become Wise (11-12).

So as Moses contemplated the inevitable end outside the land of the people in the wilderness, he began to think of the future. He considered the wrath of God against sin and disobedience and recognised that the people needed a complete change of heart, the 'circumcion of the heart'. So he called on God to bring it about that change in their lives.

90.11-12

Moses recognised that despite their experience of God's wrath (His antipathy to sin) they had still not fathomed the depth of His anger. They had but experienced a small part of it. They had not felt it to the full. They had not yet experienced in full the power of His anger. After all they were stll alive. They needed to recognise that the depths of His wrath was revealed by His fearsomeness, something of which had been revealed at Sinai, first in His revelation of Himself and secondly in that when anyone even touched the Mount on which God was revealing Himself he had to be put to death.

In the light of this Moses called on God to teach His people to 'number their days' and recognise the brevity of their lives. And his purpose in this was so that they might become wise and 'apply their hearts to wisdom'. It was as they saw things in the light of God and of eternity that they would be brought up short and alter the direction of their lives. By this means they would come from under His wrath, at least delaying their inevitable end. And as we now know, by this means they would be made ready to meet the judgment of God and inherit eternal life.

A Call For God To Change His Attitude Towards His People, Reveal His Compassion Towards Them, And Make Them Glad (13-17).

Moses recognised that in the end only God could change the direction of men's thoughts and attitudes, and as they once again approached the borders of the land of Canaan, although by a different route, he wanted to avoid the same mistake happening again. He did not want the next forty years to be like the last forty. And so he called on YHWH to return to His people and change His mind concerning those who were but His servants. To re-establish His covenant love towards them, so that their future would be bright.

90.13-14

How long those thirty eight years must have appeared to Moses, a period when God's people should have been conquering and settling the land. But instead they had been trudging in the wilderness from one oasis to another as time passed slowly by. And so he asks YHWH, his covenant God, how long He intends to leave the situation as it is (compare Exodus 32.11-12). How long would it be before he gave His people new hope? Let him 'change His mind' concerning His servants and deal with them in compassion. Those responsible for failure had now passed on, it was time for Him to think again about allowing them to enter the land He had promised them.

This is, of course, anthropomorphic language. But the 'change of mind' was to result from the fact that those who has grievously sinned had all died in the wilderness. God was to see the new situation and act accordingly

Let Him openly renew His covenant love towards them, and let Him do it soon. Let Him satisfy His servants early in extending His covenant love towards them so that their future might be bright, and their hearts might be glad, living full lives of joy in the new land which God would give them. Let Him allow them to leave their wilderness wandering behind.

Far too many Christians are satisfied to 'wander in the wilderness'. They never take time to consider that God has a new future ahead for them, if only they will truly commit their ways to God in trust and obedience with expectant hearts. We must never simply rest content with what we have, but must call on God to lead us into what He longs to give us if only we will 'reckon ourselves as dead to sin and alive to God, through Jesus Christ our LORD' (Romans 6.11). For us too there remains much land to be possessed if we leave the old ways behind.

90.15-17

Moses recognised that the time had come for a new beginning. For thirty eight years they had suffered afflictions in the wilderness, and had seen and experienced much evil. Let God now recompense His people to the same extent. Let the next generation be a generation of gladness, rather than a repetition of the experiences of the previous generation. Let His people see His activity, as He works on their behalf while they respond to Him with their whole hearts. Let them see and experience His glory and power. Let His beauty rest on them as they walk obediently with Him. This could either be a request that God act beautifully towards them, or that their situation might be so transformed that it became beautiful. And let Him establish the work of their hands, acting on their behalf and giving them victory and possession of the new land. Yes let Him establish the work of their hands. How much He did so is revealed in the Book of Joshua, although sadly sin prevented it coming to its full fruition.

We too should be calling on God in His covenant love for us, to enable us to enter into possession of all that He has for us as revealed in His word, remembering that in the end the work is not ours but His. It is He Who 'works within us to will and to do of His good pleasure' (Philippians 2.13).

Psalm 91.

There is no introduction to this Psalm and any attempt to relate it to an historical situation, or to date it, can only be purely speculative. It is a Psalm which rejoices over the believer's security under the protection of God, that is under His shadow, Who is seen as his Fortress and Deliverer. It is the source of Satan's words to Jesus about the watch of angels over God's people (verses 11-12, compare Matthew 4.6), and especially over the Messiah, and a possible source of Jesus' words about His desire to take His people under His wings like a hen gathers her chickens under her wings (verse 4 compare Matthew 23.37). Both ideas are found in the Psalm. The previous Psalm opened with the words, 'Sovereign Lord you have been our dwellingplace in all generations'. This Psalm now goes on to explain what it means for God to be 'our dwellingplace' (see especially verse 9).

The Psalm opens with a general statement concerning the security of the one who dwells in God (verse 1), which is immediately followed by the author's own personal testimony on the matter (verse 2). The Psalmist then goes on to apply the same thought to others (verses 3-8). In verse 9 he links his own experience of God's protection with theirs, and that is then followed by further words promising God's protection (verses 9-13). In the final verses (14-16) God speaks and guarantees the uplifting and blessing of His own because they have set their love upon Him.

The Psalm analyses as follows:

• A general statement concerning the one who makes God his refuge (verse 1).
• The Psalmist's testimony declaring the fact that, as for himself, YHWH is his refuge in Whom he trusts (verse 2).
• The Psalmist expands on the consequences that will follow. If his people find their refuge in God, they will avoid His judgments (verses 3-8).
• The Psalmist asserts the consequences because some, like himself, have found their refuge in God (verses 9-13).
• YHWH declares what He will do for those who have set their love on Him because they have done so (verses 14-17).

A General Statement Concerning The One Who Makes God His Refuge (verse 1).

91.1

The word 'secret place' is found in a number of contexts. The Old Testament regularly speaks of God's secret place. Thus Job 22.14 tells us that 'thick clouds are a secret place to Him'. Psalm 18.11 tells us that 'He made darkness His secret place'. Psalm 31.20 says, 'You will hide them in the secret place of Your Presence from the plottings of man.' In Psalm 61.4 the Psalmist says, 'I will dwell in Your Tabernacle for ever, I will take refuge in the secret place (hiding place) of your wings'. In Song of Solomon 2.14 the shepherd says, 'O my dove, you are in the clefts of the crag, in the secret place of the inaccessible height'. In Isaiah 22.2 we read, 'a man will be a hiding place from the wind, and a secret place from the tempest --- as the shadow of a great rock in a wearisome land.'

Thus it combines the ideas of the mysterious hidden place of God's presence, hidden from the natural man, which is a hiding place for God's servants from evil men, and a place of protection from trouble. And it is likened to the secret holes in the inaccessible crags where birds find safe haven from man and beast (in this regard note verses 3-4 in the Psalm). Jesus may well have had this in mind when He said, 'but you when you pray, enter into your inner room, and having shut the door pray to your Father Who is in secret, and your Father Who sees in secret will recompense you' (Matthew 6.6). For in so praying we enter into the mysterious presence of God.

The idea of the 'shadow of the Almighty' is also spoken of in similar terms. In Genesis 19.8; Judges 9.15 being under someone's shadow indicates protection. In Psalm 121.5 we read that 'YHWH is your keeper, YHWH is your shade on your right hand.' And regularly in the Psalms (17.8; 36.7; 57.1; 63.7) we read of being 'under the shadow of His wings', tying in with what we have previously seen. Thus the verse may be speaking of those who continually dwell with Him in His mysterious presence through true prayer, dedication and worship, thus coming under His protective shade, or it may more specifically have in mind the secret places of the birds in the crags where birds protect their young under the shadow of their wings.

All Israel knew of the mother birds who made their nests in the secret caves of the surrounding crags, high up and safe from interference, where their young could shelter under their wings and be safe ('O my dove, you are in the clefts of the crag, in the secret place of the inaccessible height'). It may thus be that the Psalmist is specifically likening God to those birds, and His people to their young. For he tells us that the Most High has His own secret place, where His people can find shelter under His shadow as the Almighty. There is possibly an echo here of the words in Isaiah 57.15. 'I am the high and lofty One Who inhabits eternity, Whose Name is HOLY. I dwell in the high and holy place with him who is of a contrite and lowly spirit, to revive the spirit of the humble, and to revive the heart of the contrite'. Here we learn that by genuine and lowly response to Him Who is the Most High, those who are of a contrite and lowly spirit can soar up and dwell with Him in His holy place and be constantly revived by Him. And when they do so they will remain there under His protecting shadow, just as young birds find shelter high in the craggy rocks under the shadow of their mother's wings (compare 17.8, etc; Deuteronomy 32.11). We abide there by personal trust, confident prayer and strict obedience.

The Psalmist's Testimony Declaring The Fact That, As For Himself, YHWH Is His Refuge In Whom He Trusts (verse 2).

91.2

As the Psalmist considers his words in verse 1 he is moved to assert boldly that, as for himself, that is what God is to him. YHWH is his refuge and fortress, the God in Whom he trusts. He himself has taken refuge in His secret place, and under His wings, and is being constantly renewed by Him, safe in 'the crags' (His secret place on high) within His fortress refuge.

The Psalmist Expands On The Consequences That Will Follow For All Who Find Their Refuge In God (verses 3-8).

As an exhortation to do as he has the Psalmist outlines the benefits of making God their refuge. By doing so they will be delivered from the snares of men, especially those who seek to deceive them about God's truth and faithfulness.

91.3-4

It will be noted that the theme of the protective mother bird continues, with the added thought of the need to be protected from destructive words. For the same parallels compare 38.12, 'those who seek my life lay their snares, those who seek my hurt speak of ruin', where the snares arise from men's slanderous words. Here also the snares of the bird catchers are likened to destructive words. Safety from the bird catcher is found under the shadow of His wings. Safety from destructive words is found by sheltering in His truth, which is their mighty shield (shield and buckler). The destructive words may be words of calumny, false accusations, or they may be deceiving words which lead men astray. For the idea of protection from such by the shield of His truth see Ephesians 6. 10 ff. In Ephesians 6 it is God's truth in its different aspects which protects believers from the fiery arrows of the Evil One.

The translation 'destructive word (dbr)' merely requires repointing of the consonants, not an alteration of the original text. It is not likely that pestilence (dbr) as such would be referred to twice in a list of alternatives (see verse 6).

91.5-6

Under His wings they will be safe night and day. The terror by night may have in mind the destroying angel in Exodus 12 (it is paralleled with pestilence), as well no doubt as night raids by brigands or invaders (Song of Solomon 3.8; Jeremiah 6.5), or even plots hatched at night. Whichever is in mind (and all may be) they need not be apprehensive of the night for nothing will harm them. No judgments will come upon them. The arrow that flies by day is just as unexpected. It comes 'like a bolt from the blue'. Both ideas are of the unexpected which can catch men unawares, that is, apart from the believer.

Nor need they fear the pestilence that strikes while they are asleep, or the destructive diseases which cause their bodies to waste during the day. Once again the idea is of complete protection. They will not be smitten by God. (It is not a guarantee against ever being ill, but of being preserved from His judgments).

91.7

Whether it be fearsome disease, or equally fearsome violence, even though it affects thousands and tens of thousands, it will not come near the one who is under His wings. Note the implication that believers are not just one of the nameless crowd caught up by the vicissitudes of life, but come under God's personal protection. They are personally watched over by Him.

91.8

God's recompense on the wicked is only something that they will observe. They will not experience it. The thought here is that while they may see God's judgments carried out on the wicked, they will not experience them themselves. They will see it with their eyes, but that only. They will not have to endure it.

The Psalmist Asserts The Consequences Because, Like Him, They Have Made YHWH Their Dwellingplace (verses 9-13).

The Psalmist now points out to them that because they have appointed YHWH, the One Who is also his refuge, to be their dwellingplace as the Most High, all will be well with them. He and His angels will be their Protector. The reference to the Most High looks back to verse 1. They have now come to the secret place of God as the Most High, in the same way as he has, and therefore enjoy His protection..

91.9-10

Note the switch from 'my' to 'your.', and the emphatic 'you'. The 'you' has in mind those who have responded out of Israel. Like him they too have come to the Most High as their refuge and dwellingplace (compare 90.1). They too, as mentioned in verses 5-6, will therefore be protected from evil things, and from any kind of plague, that is, from the judgments of God.

91.11-12

Indeed, they will be kept in all their ways so that they do not stumble. For He will give His angels charge over them in order to keep them in all their ways, and those angels will uphold them, and prevent them from being hurt by stumbling stones in the way. There is here the promise of angelic protection for His true people. Compare Hebrews 1.14; Exodus 23.20.

These words were cited by Satan to Jesus when He was enduring His temptations (Matthew 4.1-11), suggesting that He put God to the test. And there Jesus stressed that such promises must not be used to test God out. They are to be seen as an assurance to believers, not as an excuse for arrogance.

91.13

One of God's regular judgments was the sending of wild beasts to devour people (Leviticus 26.22; 2 Kings 17.25). But he stresses that those who dwell in God will simply tread on them and walk over them, for no judgment of God will harm them. The general idea is not that we list the promises and look for only them to be fulfilled, but that we recognise that for those who are in God's secret place, and have taken refuge in Him, all dangers and difficulties will be overcome.

YHWH Declares What He Will Do For Those Who Have Set Their Love On Him Because They Have Done So (verses 14-17).

The Psalm ends with YHWH's own words concerning those who set their love on Him, confirming what the Psalmist has said. He will hear their prayers, and they will experience His delivering power.

91.14

Here God interprets dwelling in the secret place of the Most High in terms of men setting their love upon Him. Those who set their love on Him will experience His delivering power, and will be 'set on high'. They will dwell with Him in the spiritual realm where they will be blessed with all spiritual blessings (Ephesians 1.3), raised safely above God's judgments on the world. And this will occur because they have 'known His Name', that is, because they have come to a full realisation of Who God is, and have entered into what He is, and have come to Him for refuge (compare 9.10).

91.15

Such a person will call on God with regard to all aspects of his life, and God promises that He will respond to his prayers for deliverance (see 50.14-15). God will be with him when he faces trouble, and will deliver him from it so that he emerges from the situation with honour, while himself being honoured by God.

91.16

And finally he will enjoy long life (compare Exodus 20.11; 23.26), a long life given to him by God. And throughout his long life he will experience God's continuing delivering power and blessing. Long life was regularly depicted as a reward for faithfulness to God at a time when life after death was not a concept known in Israel (e.g. Proverbs 3.2, 16). Jesus added to it when He spoke of those Who trusted in Him as receiving 'a hundredfold in this life' and 'inheriting eternal life' (Matthew 19.29). For us there is also the promise of the life to come.

Psalm 92.

Introduction.

92.1a 'A Psalm, a Song for the sabbath day.'

The heading of this Psalm probably confirms that it was specifically written for the purpose of Tabernacle/Temple worship, although it may have been added to the collection later when it was fitted into the Temple calendar. The Talmud tells us that by that time it was sung every Sabbath at the libation of wine which accompanied the regular morning sacrifice. It is a Psalm celebrating a great victory over some powerful enemy because of YHWH's presence with His people.

It can be divided up into four sections:

• It is good to sing praises to YHWH because of what He has done for His people – 8 lines (92.1b-4).
• Those who are in rebellion against God and sprout forth and flourish like grass (temporary and soon withering) are so brute-like that they do not realise how wonderful His works are and that consequently they will soon be destroyed for ever – 7 lines(92.5-7).
• Because He is eternally on high His enemies (those who are in rebellion against Him) perish while His people have triumphed – 8 lines (92.8-11).
• In contrast with those who are in rebellion against God (and are but grass), the righteous flourish like palm trees and mighty cedars (permanent and fruitful) and will be long-lived and healthy in order to show that YHWH is upright and righteous – 8 lines (92.12-15).

It Is Good To Sing Praises To YHWH Because Of What He Has Done For His people (92.1b-4).

The Psalmist declares that it is a good thing to praise and thank YHWH in His House, and make clear His covenant love and faithfulness, in that He has wrought a mighty work on their behalf.

92.1b

It is a good thing to sing praises to God, because God is worthy of worship and it uplifts the heart. And it is also a good thing because of what it shows about men's hearts. Those who regularly praise Him are less likely to rebel against Him. Furthermore it is good because it is the right thing to do. It is partly what we were made for. Giving thanks for all His goodness, and offering Him praise and worship are two of our responsibilities and privileges for He is the Most High, the One Who is over all and Lord of all.. Sadly we often fail in both.

92.2

Note the dual reference to His covenant love (chesed) and faithfulness which we have seen in many Psalms (e.g. in 89.1 ff.). It is a reminder of God's continual love for His people in accordance with His covenant, and His faithfulness in fulfilling His part in that covenant. Chesed is God's love made known to us in guaranteed form so that we may be confident of it whatever befall. We can be sure that He will always fulfil His part in the covenant between Him and us, because He has bound Himself to do so. It is a love which responds to faith.

We may see the reference to 'morning' and 'night' from a number of angles:

• 1). As indicating that each morning He confirms His covenant love towards us, and each night we can look back and observe how He has been faithful to it.
• 2). As indicating that each period of daylight we are supported by His covenant love as we go about our lives, and each night, as the fears of the night gather about us, we can rest in His faithfulness.
• As indicating that He shows forth to us His covenant love and His faithfulness, both by day and by night.

92.3

That Temple worship is central to the Psalm comes out in these words. Those who lead our singing and praising do so on ten stringed instruments, lyres and harps. The 'solemn sound' (higgaion) possibly indicates an instrumental interlude as the sweet sound of the harp uplifts men's hearts. See on 9.16.

92.4

And the reason for our praise, worship and thanksgiving is that YHWH has made us glad by His activity on our behalf. We triumph in what He has done for us. What follows suggests that this was in the form of some great victory over an enemy. We must remember that this was written and sung at a time when such enemies regularly invaded Israel, bring destruction, mayhem and savage slaughter. The idea is not gladness because they had obtained revenge. It is gladness because, as God's people, they had experienced deliverance.

Those Who Are In Rebellion Against God (Manifested In Idol Worship) And Who Sprout Forth And Flourish Like Grass (temporary and soon withering) Are So Brute-like That They Do Not Realise How Wonderful His Works Are And Consequently Will Soon Be Destroyed For Ever Because They Do Not Respond To Him (92.5-7).

The natural (brutish) man does not understand God's ways. Such men are like wild beasts in contrast to sons of men (see Daniel 7). They are spiritually dead. Thus although for a while they may sprout up and flourish like the grass, they will soon wither and die, (unlike the righteous who are like long-lived palm trees and cedars – verse 12). Their lot is destruction. They rise in rebellion against God and attack his people, and perhaps for a while they prosper, but it will not last and in their rebellion they are doomed to be destroyed for ever. That a specific example was in mind is suggested by the tenses.

In contrast with the other sections, which have 8 lines, this section only has 7 lines. This may well have been a deliberate attempt to bring out that the lives of evil men are cut short. They do not fulfil their potential.

92.5-6

The Psalmist points out that God's ways are very deep. Thus men do not understand His ways. They are baffled by them. And this is because they are like brute beasts, unable to understand the ways of the Spirit. The natural man does not receive the things of the Spirit of God, for they are foolishness to him, and he cannot know them because they are spiritually discerned (1 Corinthians 2.14). When it comes to discerning the ways of God the natural man is a fool. Initially man, and on earth man alone, was made in the image of the elohim (heavenly, spiritual beings). Brute beasts had no such discernment. But because of sin man became like a brute beast. It was only though revelation that some became spiritually aware. The idea that it was the whole of Israel is idealistic, as their history revealed. As Paul tells us, it was those whom God chose who became spiritual, something revealed in their acceptance of Jesus Christ (Romans 9-11).

92.7

'The wicked' here are those who were at enmity with Israel. They were idolatrous men who rejected YHWH and His people. Outwardly they sprouted and flourished, they were arrogant and looked down on Israel, and sought to take advantage of them. What they did not realise is that they would be destroyed for ever. Sadly the same is true of all who do not respond to Jesus Christ through the cross. By their rejection of Him they reveal their shallowness, that they are but grass. There is something ominous about the one liner which replaces the expected two lines. It is all that needs to be said.

In View Of The Fact That YHWH Is Eternally On High His Enemies (those who are in rebellion against Him) Will Perish While His People Have Triumphed – 8 lines (92.8-11).

In contrast with those who will be destroyed for ever, YHWH is on high for evermore Thus His enemies will perish, and scatter themselves, whilst His chosen ones will be vindicated, with their enemies routed.

92.8-9

In contrast with those who will be destroyed for ever (verse 7) YHWH is declared to be 'on high for evermore'. He is the eternal One, the high and lofty One Who inhabits eternity, Whose Name is Holy. He is above all things. In contrast all His enemies will perish (compare Judges 5.31), all who work iniquity 'will scatter themselves'. They cannot stand before Him.

92.10-11

But those who are righteous, and who seek after God, will find that their horn is exalted like the horn of the wild ox. They will toss their heads in triumph. Their heads will be anointed with oil as a sign of their wellbeing and prosperity (23.5). Indeed, they have already seen all their enemies routed, they have learned of the total defeat of the evildoers who rise up against them. The thought is not of vengeance, but of deliverance, and the tenses suggest some remarkable delivery recently experienced.

In Contrast With Those Who Are In Rebellion Against God (and are thus but grass), The Righteous Flourish Like Palm Trees And Ancient Cedars (permanent and fruitful) And Will Be Long-lived And Healthy In Order To Demonstrate That YHWH Is Upright And Righteous (92.12-15).

This final section describes the long-lived triumph of the righteous. Instead of being mowed down like grass, they will grow strong and fruitful like mighty palm trees and strong cedars, firmly planted in God's presence, and flourishing in His courts. They will grow old, still fruitful, and be full of the sap of life. It is the nearest that the Psalmist could get to 'eternal life', when such a concept was unknown..

92.12

In verse 7 the unrighteous sprouted and flourished, but only like grass which withered away. In contrast the righteous will grow strong and stately like the pine tree or the cedar. The idea is of permanence, solidity and fruitfulness. Nothing will be able to uproot them.

92.13

It is possible that palm trees grew in the courtyard of the Temple, and are seen as a picture of God's people, but the thought here is more of true believers who are constantly in the House of YHWH, and who flourish there in His presence. Their faith is rooted firmly in Him.

92.14

As a consequence they will live long and fruitfully. They will not 'wither', but will be continually renewed. They will be full of renewed life. As Paul said, though the outward man perishes, the inward man is renewed day by day. The idea of longevity being for the righteous is prominent in the Old Testament. The idea that obedience brought life, sin brought death. And it is stressed here that it is fruitful longevity. The righteous will continue to blossom and flourish.

92.15

And the purpose of the triumph of the righteous is in order to show the uprightness of YHWH. Then having spoken of the righteous in the third person, the Psalmist adds his own personal testimony, which is of course echoed by all the singers, 'He is my rock, and there is no unrighteousness in Him.' He is the foundation rock and sheltering rock, of all who truly seek Him, holy and without blemish.

Psalm 93.

This short Psalm is the first of a number of Psalms which proclaim YHWH's Kingship. In this Psalm He is seen as King over the whole creation, and as the One Who has established it from the beginning and maintains it against all comers. Thus His throne was established of old. Even the mighty waters have to acknowledge His Kingship and His might. And from this supreme position over all, the testimonies He issues are sure, propagating holiness because He is holy. For holiness is what is fitting for His House, and for all who enter it.

There is no direct mention of the world of men, and although we may see mankind as represented by the troubled waters it is by a double entendre. On the face of the Psalm it is over what He has created that He is King. He is seen as seated in majesty supreme over all the world of nature and its powerful forces. His rule over rebellious mankind is then briefly described in terms of the proclamation of His moral Law, and is seen as simply secondary in the light of His majestic greatness. It is a moral Law which requires strict holiness, so that those who worship Him must ensure that they are holy.

The Psalm was later interpreted Messianically (as were the following Psalms) but that was to read into it what is not apparent.

93.1-2

The description here is of YHWH in His awesome majesty and power. He reigns because His throne was established of old, seemingly before the world was established, for He is from everlasting. From the beginning He has reigned in splendour, clothed in majesty and strength, and having girded Himself with His strength (as a man tucks up his robes), He established the world so that it could not be moved, making it permanent and long lasting. He is thus the Ruler of Creation.

For the phrase 'YHWH reigns' compare also 96.10; 97.1; 99.1. Whilst it can be translated 'has taken up his throne' it is quite clear from the Psalm that if He did so it was in the distant past for 'His throne was established of old', and He is 'everlasting'.

93.3-4

In their histories Israel found the record of the Flood which had sought to engulf the world, and they saw around them the mighty, tempestuous seas seemingly also constantly attempting to engulf the world, and only kept in their place by the power of God. But the Psalmist recognises that they are controlled by God, and in a vivid picture he visualises their mighty roaring as they cry out that 'YHWH on high is mighty'. Even the tempestuous seas are subject to His rule and worship Him.

Many expositors interpret these floods and seas as representing the nations in their clamour (and certainly the nations are elsewhere presented in these terms), but in our view, while a possible interpretation, this spoils the splendour of the picture presented. Furthermore there is no hint in the Psalm that the nations were in mind. In our view what he wants us to see is Creation in all its natural power and splendour, ruled over and wholly subject to God, filling God's people with awe. Compare here 95.4-5.

93.5

Having filled us with awe at the strength and power of God as Ruler over creation with all its mighty forces, the Psalmist now applies His rule to man. As firmly established as the world, and as His throne, are the testimonies and laws of this awesome God as He reigns over His people They are sure and certain and true. And they encourage men to the holiness which is fitting to His people as they worship in His House. 'His House' may in this context signify the world as belonging to Him and housing His people, or alternately it may signify the Temple. Such holiness is indeed His eternal requirement. 'Without holiness no man shall see the Lord'.

Psalm 94.

This Psalm is a cry by Israel for God to deliver them from their godless enemies, that is from enemies who derided and mocked at YHWH. We should note that it is not a cry for vengeance as such, in the sense that Israel 'want blood'. It is rather a cry for YHWH to vindicate His Name, and Himself be avenged righteously on those who mock His Name, and suggest that God does not care about His people. As they rightly say, 'vengeance belongs to God', not to man. (What man needed was deliverance). It reminds us that Israel at their best very much felt that their enemies were such precisely because they themselves were God's people. Their enemies came proudly and arrogantly, determined to destroy or rob 'the people of YHWH' because they thought that YHWH was powerless and would not notice. So the enmity of such people was not only against Israel, but also against God. We can compare the cry of the New Testament saints in Revelation 6.9-11 who wanted to know how long it would be before God avenged their blood on those who dwelt on earth, not because they wanted their own back, but because they wanted God's final triumph. To want personal vengeance is unChristian. To want God to bring about His final purposes for His own glory and be avenged on injustice, is wholly justifiable, as long as at the same time our longing is for the salvation of all who will seek God through Jesus Christ. It is a fine balance. No one longed for the salvation of men and women more than Jesus Christ Himself. 'How often would I have gathered your children together as a hen gathers her chickens under her wings?', He cried passionately (Matthew 23.37), before announcing the final desolation of Jerusalem. But Jerusalem was ro be desolated nevertheless.

The Psalm can be analysed as follows:

• 1). A call for God to establish justice, punish evil, and give to sinful unrepentant men their deserts (verses 1-2).
• 2). A cry as to how long God will allow evil-doers to get away with brutality agains His people, with their hearts closed to God (verses 3-7).
• 3). A reminder to the doubtful in Israel that they must recognise that God does know what is happening to them (verse 8-11).
• 4). A declaration that happy are those who walk in God's ways, for God will not forsake them, but will establish them in righteousness (verses 12-15).
• 5). Indeed their only hope of deliverance from evil-doers is that God's covenant love will uphold them (verses 16-19).
• 6). Meanwhile those who persist in enmity against God's people (who look to YHWH for refuge), will be cut off (verses 20-23).

It is clear from what follows, either that an invasion of some kind was taking place, or that Israel were being oppressed by violent governors. The ending of the Psalm suggests that probably in this case it was the latter, and that the Psalmist was crying to God to intervene on behalf of His people.

Section 1). A call for God to establish justice, punish evil, and give to sinful unrepentant men their deserts (verses 1-2).

94.1

Literally rendered this is abrupt and forceful. It succintly proclaims:

He calls on God as El, the mighty mysterious One. And his point is that vengeance belongs to God, and is His right and responsibility. The cry is therefore for Him to act accordingly against the enemies who are abusing God's people. Let Him now 'shine forth' against them acting gloriously. The idea that God had the right and responsibility to avenge wrongs done against His people comes out in Deuteronomy 32.35; Nahum 1.2; Romans 12.19). The word for vengeance is in the plural indicating the totality of God's vengeance.

94.2

As the Judge of all the earth (Genesis 18.25) let Him arouse Himself and reveal what He is. It is His responsibilty to act against the arrogant. Let Him render to those who are arrogantly in action against Him and His people what they deserve. Let Him deal with those who blatantly plot evil, and return it on their own heads. Let Him be a Judge of the unrighteous judges.

Section 2). A cry as to how long God will allow evil-doers to get away with brutality, with their hearts closed to God (verses 3-7).

The Psalmist now makes clear what kind of evil is being wrought by their enemies, and asks how long YHWH will allow it to go on. Their evil-doing comes out in three ways:

• They are arrogant and boastful about what they will achieve against Israel, even deriding YHWH..
• They are causing devastation among the people, and destroying God's heritage.
• They are slaughtering the weak and helpless whom God especially protects.

94.3

It would appear that ruthless governors were making the most of their position and persecuting God's people. And the Psalmist's question is as to how long YHWH will allow it and still continue to hold back, letting the wicked, (idolatrous foreigners) be successful. It seemed contrary to all God's promises, and at variance with His covenant love. (God's answer would, of course, have been, 'until the lesson has gone home deeply enough').

94.4

The false governors were full of arrogance and pride. They puffed out their chests, and boasted about themselves and about what they were going to do with Israel and their God YHWH.

94.5

They were misusing Israelites, and breaking down their resistance, and bringing affliction on them as God's heritage. Or it may mean on the land that God had given to His people, the land which was God's heritage. Either way Israel were in total disarray.

94.6

Worst of all they were relentlessly slaying those who, in the Law, came under God's special protection, that is, widows, strangers and orphans, the weak and the helpless who had no one to protect them. Had not God promised to watch over such and Himself protect them? Why then was He standing by and doing nothing? This kind of perplexity is a feature of many of the Psalms reminding us how mysterious are the ways of God. Why does He let His people suffer, and do nothing?

94.7

Most insulting of all to YHWH was their claim that He would neither see what was going on, or care. They were confident that God would not help His people. They despised God as inept.

Section 3). A reminder to the doubtful in Israel that they must recognise that God does know what is happening to them (verse 8-11).

Some Israelites were also beginning to believe that God had overlooked them. The oppression was hard and God appeared to be doing nothing. Thus the Psalmist calls on them to consider the facts.

94.8

Brutes (unspiritual men who are blind to spiritual truth) and fools (people who think carelessly or do not think at all) are regularly linked together (compare 92.6). They share the same viewpoint. So he calls on them and asks them when they are going to 'wise up'. Let them just think about Who God is, and their doubts will disappear.

94.9

Is it not clear that the One Who gave men ears, will Himself be able to hear, and that the One Who fashioned men's eyes so that thereby men could see, will also be able to see? By these methods He is only giving men abilities that He has Himself. He is all-hearing and all-seeing.

94.10

Furthermore God is the Judge and Chastiser of the nations. Will He not then correct even foreigners when they go wrong? Indeed, He is the One Who teaches all men knowledge. Would He then withhold such knowledge from men? Thus they can be sure that God does know what is happening to them. There is here a clear indication that all men are given some basic revelation by God, and that God deals with them on that basis. Their behaviour is seen as worse because of it..

94.11

Indeed, God knows the thoughts of all men, and He knows that they are just empty wind. It is not God Who is lacking in knowledge, it is man. Thus they can be confident that God does know what is happening even if He appears to be doing nothing.

Section 4). A declaration that happy are those who walk in God's ways, for God will not forsake them, but will establish them in righteousness (verses 12-15).

The Psalmist now makes the confident declaration that the One Who is chastened by God because he is beloved by God, and is taught from His Torah (Instruction), is the one who is truly happy and blessed, for God will undoubtedly help such people in the day of adversity and give them rest. They enjoy knowledge that others do not have. And whatever outward appearances might be, God will not cast them off or forsake them but will ensure that justice triumphs in the end.

94.12

The Psalmist sees what is happening as being a consequence of God chastening His true people. And he declares that such people are blessed, for God is teaching them by it and from His Torah (Instruction). Whilst the nations receive general understanding from the Judge of all (verse 10), they do not have His special revelation found in His word. His people are thus especially blessed.

94.13

And as a consequence, in the day of adversity they can know that they are learning lessons from God and be content, waiting for when God, acting like a Hunter, digs His pit, and they see their enemies fall into the pit that God has dug for their them. Thus they can trust God patiently 'in the dark' knowing that all will come good in the end.

94.14

For one thing they can be certain of, and that is that God will not cast off His people or forsake them. It should, of course, be noted that this refers to those who are learning from God. His promise finally only applies to them. It is the righteous whom He will save and preserve, as Israel's history makes clear. He does cast off and forsake those who finally do reject His truth even if they are Israelites.

94.15

For in the end, whilst justice might at present be perverted, it will one day return to righteous judgment. Truth will prevail in the final analysis. Righteousness will triumph.

Section 5). Indeed their only hope of deliverance from evil-doers is that God's covenant love will uphold them (verses 16-19).

It is because God will intervene that they can be sure that all will finally turn out well. His covenant love will not fail. He had, indeed, had doubts himself. But God's covenant love had upheld him and given him comfort within.

94.16

As he thinks of the situation he asks himself where his hopes lie. In Whom can he trust? Who will rise up in his defence? To Whom can he look to stand up for him? And the answer is YHWH his covenant God.

94.17 Unless YHWH had been my help,

For unless YHWH had been his help his inner life would have had to keep silent. He would have had no hope. But YHWH has been his help, and that is what has made the difference.

94.18 When I said, “My foot slips,”

He had not been without doubts. He was after all only human. And he had sensed his foot slipping and his faith failing. But YHWH had not failed him, and it was YHWH's covenant love which had upheld him.

94.19

When his thoughts had been in a whirl, and had multiplied within him, his inner life had been upheld by YHWH. It was YHWH's comfort and encouragement that had kept him true. His comforts had delighted his inner life.

Section 6). So now he is confident that those who persist in enmity against God's people (who themselves look to YHWH for refuge), will be cut off (verses 20-23).

He ends on a note of confidence that God will finally deal with those who trouble His people and will cut them off.

94.20

This is clearly talking about unjust rulers and governors. Can God have anything in common with wicked rulers (the throne of wickedness) who use the law to further 'mischief', and even enact it by statute? Such behaviour is abhorrent to Him. For He is the Righteous One. He will have nothing to do with their ideas.

94.21

These unjust rulers unite together to attack the righteous at their very heart. They attack them deep within their inner mind and thoughts, seeking to pervert them. And they condemn to death those who are innocent. They are supposed to be establishing justice but their rule is a perversion.

94.22

In such circumstances the only place to which men can turn is to God. The Psalmist and true Israel have sought to God for refuge. (The 'my' refers to Israel as a composite person). YHWH has been their high tower in which they have sought safety. Their God has been the rock on which they have taken refuge. Thus they have found comfort in the midst of trial.

94.23

Meanwhile God will bring on the wicked governors their own iniquity. They will suffer the same kind of justice as they have meted out to others. He will cut them off in their own evil. Yes He will certainly cut them off, for He is 'YHWH our God'. In His covenant love He will ensure that in the end righteousness triumphs for His people.

Psalm 95.

This Psalm is the first of six Psalms (95-100) which were clearly composed for liturgical use, and are regularly seen together. They were probably composed around the time of the building of the second Temple (something suggested in LXX for 96 & 97) as a call to worship and thanksgiving.

The Psalm divides up into two main sections, the first section being a call to worship (verses 1-7a), and the second being a severe warning of the consequences of being disobedient in the face of the new opportunity which lay before them (verses 7b-11). This would be especially relevant at the time when Israel, at the time of the return from Exile, were facing a new beginning as they had been at the Exodus. Whilst they needed to sing and worship God in their new Temple, they also needed to be reminded of the danger of disobedience in the face of the new opportunity which God had given them. It was necessary for them to seize it with both hands by responding fully to God. In such a situation the original Israel had failed abysmally. It was thus a necessary reminder to the returned Exiles not to fail in the same way. It is a reminder to us that it is not enough to sing praises to God loudly. We must also note the importance of obedience, the obedience without which all worship is meaningless.

Section 1. The Call To Worship God (95.1-7a).

This section divides up into three parts:

• A call to joyfully sing YHWH's praises with thanksgiving (verses 1-2).
• A description of God's greatness as the One Who is the Creator Who is far above all (verses 3-5).
• A call to worship God and kneel before Him as His people (verses 6-7).

A call to joyfully sing YHWH's praises with thanksgiving (verses 1-2).

95.1-2

The emphasis here is on singing and making a joyful noise to YHWH because He is the Rock of their salvation, the foundation stone on which their deliverance was built, and the firm basis on which they rest. These phrases gain even more meaning when we consider what our God has done by bearing our sin on the cross. They are to come into His presence expressing their thanksgiving for all that He has done for them, singing heartily and and making a joyful noise with sacred songs (Psalms). Their worship is to be exuberant.

Behind these words is the picture of a great king being greeted by his subjects with acclamation, his greatness being indicated by the loudness of the joyous acclamation. And woe betide those who did not sound joyous. The difference here, of course, is that the people had every reason to be joyous.

For the similar idea of joyful praise 96.1; 97.8; 98.1, 4; 100.1.

95.3-5

And the joyous acclamation proclaimed the greatness of YHWH. It is given because He is a great God, and the universal King over all heavenly beings, whether mythical gods and demi gods, or angelic messengers. Further ore in His hand He holds the deep places of the earth, including the depths of the seas and Sheol, whilst He also possesses the steep and high mountains which are so wearisome to climb. The word translated 'steep heights' basically indicates weariness. The point is in order to emphasise how they are seen by men. The deep places of the earth are inaccessible. They go far deeper than any miners have reached. And whilst the steep mountains must be seen as accessible, it would only be with excessive effort beyond the ability of most. And yet He holds them in His hands. Furthermore the sea is His, and He made it. It is not something controlled by rival deities or an enemy of God. And the dry land which the sea is unable to reach or affect, was also formed by His hands.

Note the chiastic formation: