19. BIBLICAL EPIC: Notes: Book 3

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Psalm 73: Surely God is good to the pure in heart. But I envied the prosperous wicked. In vain I kept my heart clean. I envied the wicked until I saw their end. They are swept away. God is my portion forever. Book III of the Psalms (73-89) contains most of the (Psa 73-83), as well as another set of from Korah (Psa 84-85; 87-88). The tone in this section takes a darker turn, as the questions “Why?” and “How long?” feature prominently. The opening psalm starkly questions God’s justice before seeing light in God’s presence; that light is almost gone in Psa 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes with these expectations badly threatened. Nevertheless, rays of hope occasionally pierce the darkness (e.g., Psa 75; 85; 87). • 73:1-15. God is My Strength and Portion Forever. The title attributes this psalm to Asaph, a descendant of Levi (1 Chron 6:39-43) who, appointed by , served as chief musician at the sanctuary (1 Chron 16:5, 7). It is often classified as a wisdom psalm, helping those who sing it to rest content even when unbelievers seem to get along without a care in the world, so that the faithful are tempted to join them. This song picks up on Solomon’s prayer in 72:7 that the righteous would flourish and prosper (as v. 3 also asserts), but turns that prayer around, asserting that the wicked seem to prosper without any consequences. The problem is set forth in vv. 1-3 as the tension is presented that while the LORD is good to the pure in heart (v. 1), yet the wicked seem to prosper (vv. 3), which might undercut all motives for holiness (v. 2). Verses 4-12 describe the apparently carefree lives of the arrogant wicked, culminating in v. 11 where they virtually defy God that He knows their evil or intends to do anything about it. In vv. 13-15, the psalmist unveils his inner turmoil, suggesting that it has been worthless to practice faithfulness. Verse 15 is the structural center of the psalm and highlights Asaph’s pivot away from pessimistic envy of the wicked (vv. 2-14) toward his embrace of God at the sanctuary (v. 17). From this point, Asaph realizes his ill-advised words in vv. 2-14. • 73:16-28. God is My Strength and Portion Forever (cont.). Asaph’s outlook changed dramatically when he entered God’s sanctuary (v. 17). There is much speculation on what exactly happened in the sanctuary, but it is perhaps best to infer that the LORD’s presence in the sanctuary is what enlightened the psalmist. This is what became his hope later in v. 28 and seems to be reflective of the principle that nearness to the LORD (close fellowship with Him) provides a change of perspective. There is great comfort in knowing that God always cares for and protects His people, leading them to recognize that being near to God is their highest good (v. 28). Ultimately, our safety does not depend on the absence of danger but on the presence of the LORD. Another key for the psalmist gaining a right perspective is to contemplate the end of the lives of the arrogant and the faithful. Asaph expects to be with God after death (v. 24), which contrasts sharply with the “final destiny” of the wicked (v. 17). Despite appearances, God’s judgment on the wicked is sure and swift. Their “portion” is destruction. By contrast, the psalmist’s “portion,” language drawn from the division of the Land, is an eternal inheritance of life and peace in the presence of the LORD. : O God, why have you rejected us? Foes have defiled your sanctuary. How long will they mock? You are king from of old. Regard your covenant. Rise up, O God! Defend your cause. • 74:1-11. Why do You Cast us Off Forever? This psalm (notably following Psa 73 where understanding is found in God’s presence at the sanctuary) deals with the sanctuary’s destruction and God’s seeming abandonment of His people to their enemies (most likely after the exile in Babylon; see Jer 52; Lam 2). In vv. 1-3, the central question is raised: Why does it seem that God, Israel’s Shepherd, has cast off His people, His sheep– the ones for whom He had done great things in the past? Verses 4-8 describe how the Gentiles devastated the sanctuary and set fire to the building. Given the importance that God Himself had placed on the temple, and the promises He had made to be present with His people, it is horrific that these Gentiles have profaned it. Verses 9-11 raise another question as to why God seems so silent, given such disaster. He has given neither a sign for how long it will last nor does He seem inclined to stop the scoffers and strike them down. This leaves the psalmist feeling abandoned and alone. • 74:12-23. God is My King from Long Ago. Verse 12 is the center of the psalm and is the basis for the psalmist’s confidence that God could and would respond to his prayers. As the Sovereign King, God has shown His power (vv. 13-17) over the chaos of the sea (represented by Leviathan), in His power in salvation, including the Exodus from Egypt and the journey through the wilderness, and in His creation and governance of the whole world. The OT is constantly reminding its readers that the God who chose Israel to be His people is in fact the same God who made all things. In vv. 18-23, the psalmist goes on to plead with God to “remember,” as if God could forget (though it feels like He has done so). It is unthinkable for God to deliver the soul of His “dove” (i.e., Israel) to the “wild beasts” (i.e., foreign powers), to be torn and devoured. There is no appeal to the people’s merit, but the appeal is for God to have regard for the covenant (His promises) and for Him to defend His cause, which is the same as Israel’s cause, to fulfill their purpose to bring light to the Gentiles. Furthermore, God should act on behalf of His reputation. Psalm 75: We give thanks to you, O God. "I say to the boastful, 'Do not boast.'" God is the judge. The wicked will drain the dregs of his cup. • 75:1-10. God will Judge with Equity. This is a of praise, thanking God for the wondrous deeds He has done for Israel, and celebrating the fact that He is the judge of all the earth and will, in His own time, put down the wicked and lift up the faithful. There is no indication of a specific occasion for the psalm’s writing (its message is true for all times), but it serves well as an answer to the crisis of the previous Psalm 74. In many ways, the faith expressed in Psalm 74 has become sight in Psalm 75. Verses 3 and 6 in particular resound with what 74:16-17 affirms about God’s sovereignty over the earth and all of nature. God will judge His enemies harshly and vindicate the righteous, and the psalmist celebrates this with praise. The psalm opens by expressing corporate praise (v. 1) and closes with the psalmist’s own individual praise (vv. 9-10). In between, he quotes God Himself, who declares His own justice and power and rebukes the arrogant (vv. 2-4), which the psalmist subsequently affirms (vv. 5-8). The horn (vv. 4-5) is a symbol of power, and thus to lift it up is to make a prideful assertion of individual power. God warns the ungodly that He will “cut off” (v. 10) their horn, and promises that He will lift up the horn of the faithful. The Scriptures repeatedly affirm that God will bring low the prideful and exalt the humble. The “cup” of v. 8 represents God’s divine wrath in judgment against sin. God will judge all sinners (and all have sinned). We will either drink this cup on our own, or we will be saved through faith in Jesus, who drank this cup “down to the dregs” on our behalf. : God is known in Judah. You are glorious, more majestic than the mountains. The earth feared and was still when God arose to judgment. • 76:1-12. Who Can Stand Before You? This psalm continues the note of praise in Psa 75 to the God who vanquishes His enemies (with both psalms responding to the crisis in Psa 74). It celebrates God’s power, for He is to be feared (vv. 7-8, 11-12) because He overwhelms His enemies (vv. 3, 5-7, 10, 12). The psalm is one of several “psalms of Zion” (46, 48, 87, 122), the place God has chosen to dwell, where His divine presence resides. “Salem” in v. 2 is an old, shortened name for , the place the temple was built and the place Jesus would come to build a far greater temple made up of living stones. The congregation that sings this will marvel at the privilege of going to Jerusalem (Zion) and worshiping there, giving thanks to God for it. The psalmist begins by affirming God’s renown in the nation and His secure place in Zion (vv. 1-2) and by emphasizing His power over His enemies, none of whom can withstand Him (vv. 3-6). The psalmist uses imagery depicting God as the Divine Warrior who overcomes all opponents, pointing to the ultimate victory that Jesus (who is “God with us” through whom the presence of God’s Spirit now dwells with us by faith) accomplished on the cross in His defeat of sin and death. God’s wrath (His love’s response to sin) renders Him a righteous judge (vv. 7-10), and all nations should submit to and fear Him (vv. 11-12). The fear of God includes humility, obedience, awe, respect, and love. No creature that opposes God’s wrath can endure in His presence. Because God uses all things to fulfill His divine will and purpose, even human wrath serves to exalt and glorify God. Psalm 77: In the day of trouble I sought the LORD. Let me remember my song in the night. Has he withdrawn his compassion? I will remember the deeds of the LORD. You are the God of wonders. Your path led through the sea. • 77:1-9. In the Day of Trouble I Seek the LORD. This intensely personal psalm of an individual returns to the lament mode of Psa 74, following two communal praising God for His victories over His enemies (Psa 75; 76). At the same time, however, the singer understands that his individual well-being is bound up with the well-being of the people as a whole. The Bible presents the individual as a member of the community and encourages each member to seek the good of the whole. In their present location in the , 75, 76, and 77 each responds in its own way to the existential crisis that Psa 74 describes. In the present psalm, the psalmist finds himself in a reflective mode, meditating on God’s mighty deeds and His triumphs over His enemies, which gives the psalmist confidence that God will answer him in the present crisis. Asaph begins with a cry for help that arises out of a troubled heart (vv. 1-3), followed by introspection about the former days, leading him to question whether God has now forgotten His people (vv. 4-9). God, of course, abounds in steadfast love that cannot cease and His promises can never fail. The key matter is the last line: has He done this “in anger” (v. 9)? God’s anger is a response to unfaithfulness on the part of His people, and will only remain if they remain impenitent. Hence this calls the people to examine themselves and to lay hold of the covenant afresh. This is exactly what the psalmist will do in the psalm’s transition found in v. 10. • 77:10-20. You are the God who Performs Miracles. The psalmist now turns his thoughts to God’s mighty works on behalf of Israel (vv. 10-15), and his perspective completely changes from his previous despair. By directing his reader’s attention to what God has done for His people in the past, he offers grounds for confidence that God will not abandon His purpose for His people in the future. God’s “right hand” (v. 10) represents the power by which He works. Verses 11-12 contain four different words for God’s mighty works; no matter from which perspective one views them, God’s actions are mighty, awe-inspiring, and confidence building. The singer envisions God’s triumphs over mighty waters and the elements of nature (vv. 16-19) and recalls God’s deliverance through his servants and (v. 20). The psalms of Asaph often use shepherd and flock imagery to emphasize the LORD’s compassion and care (v. 20). While the description in these verses most immediately applies to the Exodus, the divine warrior imagery (esp. in vv. 17-19) goes well beyond as the cosmic upheavals that accompany God’s presence show God in His most awe-inspiring power. This song helps God’s people to refresh their hope and renew their commitment to be a holy people and to be an attractive advertisement of the true God to the rest of the world. The emphasis on God’s mighty works in vv. 10-20 lays the foundation for the extensive review of these in the next psalm (Psa 78). Psalm 78: Tell the coming generation of the glorious deeds of the LORD. God worked miracles in Egypt. God rained down manna. He brought His people to the holy land. They rebelled and He judged them. Israel rebelled against God, stirring up His wrath. But then God chose David to shepherd them. • 78:1-20. Tell the Coming Generation. This is a “historical psalm” recounting events from Israel’s past that show how God persevered with His people, even when they disbelieved. In vv. 1-8, the psalm is clear about its purpose: to recount these events in song so that future generations of God’s people might take the lessons to heart, particularly that they not be unbelieving and rebellious like the generations described here. Christians may properly see themselves as the beneficiaries of God’s patience, for without it, there would be no people for them to be part of! And God will continue His purposes for His people until the very end. The indictment against Ephraim in vv. 9-12 is either of the particular tribe (of which several events in Judges could be the backdrop) or it could be a reference to the mutiny and idolatry of the northern tribes. Verses 12-16 summarize the events of God’s miracles on Israel’s behalf in Egypt, at the Red Sea, and in the wilderness. Yet the rebelled against God and tested God, presuming that He could not provide food (vv. 17-20). Matthew quotes verse 2 as predicting Jesus’ teaching in parables (Matt 13:35), though the parable in this psalm is more like a historical review with an instructional purpose. • 78:21-55. Despite all God Did, They Still Sinned. In these verses, the psalmist continues to review God’s faithful provision, Israel’s persistent rebellion, and God’s subsequent punishment, which was designed to lead them to repentance. God provided manna and quail, yet Israel persisted in its sin, causing God to punish them (vv. 32-33). They would turn to Him (vv. 34-35), but their devotion was short-lived and insincere (vv. 36-37). Despite this, God was merciful (vv. 38-39). This cycle of vacillations also characterized the period of the judges. In vv. 40-55, the psalmist offers another review of Israel’s rebellion in Egypt and the wilderness, their putting God to the test (to see if indeed He would do what He promised and judge sin), and God’s mighty acts on their behalf. He specifically mentions six of the signs and wonders in Egypt (see Exod 7-12): water to blood (v. 44), flies (v. 45), frogs (v. 45), locusts (v. 46), hail (vv. 47-48), and death of the firstborn (v. 51). This is followed by a review of God’s mighty acts on Israel’s behalf in the Exodus (vv. 52-53), the wilderness (v. 54), and the Promised Land (v. 55), where God fought for Israel when He gave them the land of Canaan, driving out the nations before them. The story of Israel is one of constant disbelief in the face of unimaginable grace, and even more grace being granted in the face of disbelief! • 78:56-72. Israel Rebelled, But God Chose David’s Line. The next section (vv. 56-64) describes the time of the judges, leading up to the captivity of the ark and the death of Eli and his sons (vv. 60-64; cf. 1 4). Just as before, Israel tested and rebelled against God, and provoked Him to anger. The cycles of apostasy followed by repentance, followed by more apostasy, so familiar from the book of Judges, are in view. The final section (vv. 65-72) celebrates how God graciously answered this recurring pattern by raising up David to be king of Israel. God stirs Himself from apparent inactivity to take action on behalf of His suffering people, even when, as here, they are suffering for their own unbelief. The action that God took was to install a king, selecting a man from the tribe of Judah rather than from the tribe of Ephraim (which, as a descendant of Joseph, might have seemed a more likely candidate), but Genesis 49:10 had foretold Judah would become preeminent. God also chose Mount Zion (Jerusalem) to be not only the capital but the location of His sanctuary. God took David from the sheepfolds to shepherd His people. The king is ideally a shepherd of his people (cf. 2 Sam. 5:2), caring for them, protecting them, and leading them in faithfulness to the covenant. David at his best did his work with an upright heart and skillful hand, though he had his own moral failures; many kings in his line were much less upright and skillful. The term “shepherd” came to be used of leaders in Israel (priests, nobles, and judges), and the prophet Ezekiel spoke out about the greedy shepherds in his day (Ezekiel 34). He looked forward to the time after the exile when God would raise up “His servant David” (i.e., the Messiah) who would be the “shepherd” of His people (Ezek 34:23-24). When Jesus called Himself the “good shepherd” (John 10:11, 14), He claimed to be the long-awaited heir of David, who would guide His people perfectly. Psalm 79: O God, the nations have invaded and shed blood like water. How long, O LORD? Save us for your name's sake. Make your vengeance known! • 79:1-13. How Long, O Lord? This is a community lament, which was occasioned by a great disaster that fell upon Jerusalem (most likely the Babylonian destruction), and has many similarities to Psalm 74. It recounts the violence and impiety of the Gentile conquerors and asks God how long He intends to put up with such things. Running through the psalm is a recognition that, just as by reason of the covenant, Israel expects God to treat them differently than He treats the other nations, so too Israel should live faithfully to that covenant. The disaster came because Israel did not embrace the covenant in true faith; the psalm confesses that, asks for forgiveness, and pledges renewed faithfulness. It begins with anguish by describing how the nation’s enemies destroyed Jerusalem (vv. 1-4). God’s people were supposed to be an advertisement to the Gentiles of how great and good a God Yahweh is, and yet here His people are being destroyed by them. Then follows a cry of distress and a request that God would punish the enemies and help His people (vv. 5-10a). The right question is not, “How long will you let us suffer like this?” After all, they suffer because God is angry with their unfaithfulness. Rather, the question is, “How long will you allow the nations, who do not know you, to get away with what they have done?” Another theme running through this section is a recognition that God’s reputation is tied to His people’s well-being, and their well-being cannot be separated from their faithfulness. Another request for vindication follows (vv. 10b-13), ending with a vow to praise God when He delivers them (v. 13). Verse 13 looks forward to the granting of forgiveness, and pledges that “we your people” … “will give thanks to you forever”—this is what He made them for, and to sing this psalm sincerely is to accept this as a call to a genuine embrace of the covenant. Psalm 80:1-13: Hear us, O Shepherd of Israel! How long will you be angry? Turn again! Let your hand be on the man of your right hand. Restore us, O God. Let your face shine. • 80:1-13. Restore us, O God. This is a community lament geared to a situation in which the people have received hard treatment from the Gentiles; it poignantly asks God to “restore us, let your face shine that we may be saved!” The psalm opens in vv. 1-2 by setting out the basic request: the people need God to “stir up” His might and come to save them. The title “Shepherd of Israel” is a metaphor indicating God’s intimate relationship with His people as protector and provider (23:1; 121:4), while His being “enthroned upon the cherubim” highlights His kingship (using imagery from the Ark of the Covenant). Then follows the first refrain (v. 3), a lament (vv. 4-6), and the second refrain (v. 7). The psalmist then reviews what God did for Israel in Egypt and Canaan, using the imagery of a vine that God planted (vv. 8-11). The vineyard (Ezek 17:1-10), representing Israel, belonged to the “LORD God of hosts,” and the plants correspond to the people. This is followed by a description of its present desolation (vv. 12-13; cf. Isa 5:1-7). • 80:14-19. Turn again, O God of hosts. Verses 14-15 take up a variation of the psalm’s repeated refrain pleading for restoration. That the singer asks for the LORD to “turn again” and “see” reveals that he believes God’s face is no longer “shining” (v. 7) on His people. The psalmist describes the people of God as a “vine” that God had planted, as well as God’s “son,” both of which are used often to describe Israel as a whole. The final stanza (vv. 16-19) continues this same imagery. After describing the monstrous deeds of Israel’s enemies in v. 16, the singer invokes the twin terms “the man of your right hand” and “the son of man” in v. 17. At one level, these refer to the people of Israel as a whole (note the play on the name of Benjamin which means “son of the right hand”). Israel was to be God’s “right hand,” called to carry out His purposes in the world. But at another level, these terms refer to Israel’s king who represents the nation before God. To be at God’s right hand is a position of honor and power (see Psa 110:1 where the future Davidic King is installed at God’s right hand). But at the highest level, these are references that pave the way for the Messiah, King Jesus. One reason NT writers call Jesus God’s Son and the Son of Man is to show that He embodies all that Israel was called to be, which makes Him the ideal heir of David’s throne. Following His ascension, Jesus is now seated at the right hand of God, identical with God in authority, power, and holiness (Heb 1:3). Psalm 81: Sing aloud to God our strength. I hear a voice: "I am the LORD. Oh, that my people would listen to me! I would subdue their enemies." • 81:1-16. Oh, That My People Would Listen to Me. This psalm might best be categorized as a prophetic hymn. Prediction is not the primary function of the OT prophets, any more than it is of this psalm: rather, their goal is to challenge God’s people to covenant faithfulness, speaking to them of covenant blessings or punishments that will come, depending on their response. This psalm reviews the basic history of the covenant, charges Israel with unfaithfulness, and urges them to embrace the covenant—then God would subdue Israel’s enemies. The psalm opens with a call to worship God with joy (vv. 1-4), which notably is not a mere invitation, but a command! This is followed by a recounting of the way in which “the God of Jacob” worked on behalf of His people to deliver them from slavery in Egypt (vv. 5-7) and His subsequent covenant with them at Sinai (vv. 8-10, which echo Exod 20:2 from the 10 commandments). But God’s people did not listen to His voice, which has led to sad consequences (vv. 11-12). The Hebrew concept of hearing (shema) is the central theme of the psalm. Hearing involves joyful obedience to instruction. Thus, a person does not truly hear God without a response of obedience. Despite their disobedience, God’s invitation to turn still stands and blessing could still be theirs if they will now listen and follow Him (vv. 13-16). Psalm 82: God judges among the gods: "How long will you judge unjustly? Defend the weak. You are all gods, but you shall die." Arise, O God! • 82:1-8. Rescue the Weak and Needy. In this psalm, God indicts unjust leaders and judges (“the gods”), condemning the abuses He sees. It begins and ends (vv. 1, 8) with the psalmist’s words framing the message from God Himself (vv. 2-7). While the word elohim commonly refers to God, it can also be used of angelic beings, pagan deities, or even human rulers such as a king. Since these “gods” are said to “judge” among men (2-4) and to die like men (v. 7), the latter is most likely. Furthermore, Jesus seems to have read the psalm in this way, since in John 10:34-35 He cites v. 6, describing the “gods” as those to whom the word of God came, which means they were human. Thus, this psalm concerns human rulers who hold their authority as representatives of the true God. As God’s royal representative on earth, kings are responsible for upholding social justice and protecting marginalized groups, especially the poor, the fatherless, and the outcast (vv. 3-4). The next section (vv. 5-7) describes God’s verdict on those rulers who refuse to carry out their divinely given assignment. In saying that “they have neither knowledge nor understanding” (v. 5), the psalm is speaking of the moral perception necessary for promoting justice. When such people rule, the foundations of the earth (the moral principles that God instilled in the creation order) are shaken. But the LORD will have the last word, vindicating His justice among the nations (v. 8), ultimately through His Messiah. Psalm 83:1-8: O God, do not keep silent! Your enemies make plans against your people. Edom, Moab, Amalek and Philistia. Let them be put to shame. • 83:1-8. O God, Do Not Keep Silence. This is a community lament, geared to a situation in which God’s people are threatened by Gentile enemies (vv. 6-8) who aim to destroy them. The psalm prays that God will make such enemies fail miserably, being put to shame and perishing—so that they might come to know the LORD. The first section (vv. 1- 8) describes the Gentile coalition and their evil, crafty plans. The Gentiles, as to character, are God’s enemies, namely “those who hate you” (v. 2). Specifically, they include peoples from around Israel (vv. 6-7), with Asshur (probably Assyria, far off to the east, but possibly the tribe mentioned in Num 24:22, 24, from the northern Sinai) joining them. The psalm is not limited to threats from these peoples alone, of course; prayer in this specific case is a guide to prayer in other cases like it. In such danger, the people urge God, do not keep silence (i.e., do not suspend or disguise your power and commitment to your people). • 83:9-18. Defeat Them, that They Might Know that You Rule. The psalmist now asks God to judge the enemies listed in vv. 6-8 as He did others, but he places the request in a redemptive context, “that they may seek your name, O LORD” (v. 16). This imprecation begins with historical examples from Judges: Midian, Oreb, Zeeb, Zebah and Zalmunna (vv. 9, 11) all come from the story of Gideon (Judg 7:1-8:28), while Sisera and Jabin come from the story of Deborah and Barak (Judg 4). These were deadly enemies, and from a merely human perspective their forces were superior to Israel’s. Yet with God’s help they were soundly defeated, which probably explains why the psalm uses them as examples. Verses 13-15 include colorful depictions of these enemies being thwarted and defeated, while vv. 16-18 make explicit an element that is often only implicit in psalms asking for such victories through judgment: the goal in asking for their defeat is that they may come to know the true God. The psalm concludes in v. 18 noting that all should acknowledge that the LORD alone is over all things. God’s desire is not to punish for punishment’s sake but to redeem. The ultimate reason for Israel’s existence is to serve God’s purpose of restoring true worship and authentic human life among all mankind; therefore it is really for the good of these hostile Gentiles that they fail in their plan to “wipe out Israel” (v. 4). After all, the Savior of the whole world, Jesus, will come from Israel’s loins. Psalm 84: How lovely is your dwelling place, O LORD! A day in your courts is better than a thousand elsewhere. For the LORD is a sun and shield. • 84:1-12. How Lovely is Your Dwelling Place. This psalm of the Sons of Korah harks back to a theme found in the earlier collection of Korahite psalms (Psa 42-49): a delight in God’s dwelling place. It is designed to cultivate a delight in going to worship at God’s special place, to open the eyes and hearts of God’s people to the staggering privilege of being a welcome guest in God’s own house, and to write deep into their souls the conviction that wickedness offers no reward that can even remotely compare to the joy and pleasure of God’s house. The psalm has three parts, in each of which people are pronounced “blessed.” First, those who dwell in God’s courts are blessed (vv. 1-4). From the birds (v. 3) to the priests (v. 4), they sing for joy for this is where the worshiper actually meets the living God. Second, those who make the journey to Zion are blessed (vv. 5-9). These pilgrims “go from strength to strength” (finding new levels of strength for the journey), until “each one appears before God in Zion.” To be sure, the journey may pass through the “Valley of Baca” (a place without water, v. 6), but in the LORD’s providence, difficulties only advance our progress. Third, those who trust in the LORD are blessed (vv. 10-12). This is the one who sincerely prefers one day in God’s courts to a thousand anywhere else, even preferring the lowest task of service in God’s house to any gain he might have “in the tents of wickedness” (v. 10). This is no mere hyperbole, for “no good thing does [God] withhold” (v. 11). Ultimate proof of this promise is Jesus, for “He who did not spare His own Son but gave Him up for us all, how will He not also with Him graciously give us all things?” (Rom 8:32). That is indeed blessing! Psalm 85: O LORD, you forgave the iniquity of your people. Restore us again! Surely his salvation is at hand. Love and faithfulness will meet. • 85:1-13. Revive Us Again. This is a community lament, at a time when God has shown His displeasure over His people’s unfaithfulness, perhaps by withholding fruitfulness from the land (vv. 1, 12). The people singing this are seeking forgiveness for the whole people (“us”), asking God to show the steadfast love and faithfulness He proclaimed in Exodus 34:6-7, which provides the background to this psalm, particularly in the terms “steadfast love and faithfulness” (vv. 7, 10-11) and “forgave the iniquity” (v. 2). The psalm begins by reviewing a past occasion when God restored His people’s fortunes (vv. 1-3), but the people now face another crisis so they again cry out for God’s help (vv. 4-7). In vv. 8-9, the psalmist speaks as an attentive individual, learning the lesson of God’s promises in answer to the prayers of vv. 4-7. The shift from the communal first part of the psalm (“us”) to this individual part of the psalm (“I”) focuses on God’s promises as though each individual should appropriate the message for themselves. The psalm concludes with one of the most beautiful pictures of restoration in Scripture (vv. 10-13). The expressions of God’s favor for His people in v. 10 take on personal qualities of harmonious existence arising from creation itself in v. 11. Verse 12 implies that there has been a famine and points to an abundant harvest. But God’s righteousness and blessing entail far more than simply physical abundance; the psalm ends with another picture of God’s righteousness on the march— a messenger heralding God’s approach as He brings blessing (v. 13). Many churches use the psalm at Christmastime, the supreme occasion when God heralded peace and blessing to the world. Psalm 86: Hear, O LORD, and answer me. Save your servant! You alone are God. I will glorify your name forever. Show me a sign of your favor. • 86:1-17. Great is Your Steadfast Love. This is an intensely personal psalm of David (the only Davidic psalm in Book III) in which David urgently asks God for His help and affirms both God’s gracious attributes and His uniqueness. David emphasizes his special relationship with God: seven times he calls God adonai (“Lord”: vv. 3, 4, 5, 8, 9, 12, 15); three times he calls himself “your servant” (vv. 2, 4, 16), affirming that he is loyally dependent on God; four times he uses God’s personal, covenantal name (Yahweh or “the LORD”: vv. 1, 6, 11, 17). The psalm confesses that the Lord (adonai) is “good and forgiving” (v. 5), acknowledging that the singer’s own sins may have contributed to his enemies’ plans. The psalmist explicitly grounds his request in Exodus 34:6, a fundamental confessional statement of the OT (v. 15; cf. vv. 5, 13); he also prays for a “united” heart to live faithfully to God (v. 11). A divided mind was an insincere or fickle mind, or one torn by divided desires. David wanted a mind united in the fear of the LORD. The middle of the psalm strikingly professes faith in one God, to whom all nations shall come and worship (vv. 8-10). God called so that his family would be the vehicle of bringing this knowledge to the rest of mankind; the OT looks forward to an era in which this will actually happen, and the NT authors claim that this era has begun with the resurrection of Jesus. The words of v. 9 are incorporated into a song in Rev 15:4. Psalm 87: Glorious things are spoken of you, O city of God. The LORD will write in the register of the peoples: "This one was born in Zion." • 87:1-7. Glorious Things of You Are Spoken. This is a psalm celebrating Zion as the chosen city of God. Like the other Zion psalms (Psa 46, 76, 84), it extols the virtues of God’s chosen city, but it goes well beyond the others by affirming that the nations— and not just Israel— will be counted as citizens of Zion, after the fashion of many prophetic affirmations, especially by Isaiah. This accords well with the inclusive vision of the previous psalm (86:8-10), as well as that of Psa 67 and 117. The psalm opens by extolling Zion (vv. 1-2), the “capital” of God’s earthly kingdom, which He established (Isa 14:32) with a firm foundation (Isa 28:16). The psalmist then mentions many of the nations that will be considered as citizens by the LORD Himself (vv. 3-6). The list is surprising for these nations had been, at one time or another, enemies of God’s people and the city of Jerusalem. It includes: Rahab (a nickname for Egypt), Babylon, Philistia, Tyre, and Cush. When the people of God sing this, they are keeping themselves focused on their God-given purpose, to be a light for the Gentiles. The psalm concludes with a chorus of the nations in praise of the LORD (v. 7), which includes a beautiful image of life-giving waters flowing from Zion (46:4; Ezek 47:1-12; Rev 22:1-2). Psalm 88: O LORD, day and night I cry out to you. You have put me in the darkest depths. I am shut in. Do the dead rise up to praise you? I am in despair. My companions have become darkness. • 88:1-9. I Cry Out Day and Night Before You. This psalm is an individual lament and is the darkest psalm in the Psalter. Most laments let in a ray of sunshine, usually closing on a confident note; Psalm 88 is distinct from all the rest in that there is no explicit statement of confidence. Its presence in the Psalter shows that a believer can feel depressed and even have nothing good to say to God at the moment. It thus exemplifies a believer’s proper response in the depths of despair, when sometimes all one can do is pour out one’s heart to God and simply wait. The psalmist opens with an anguished cry of distress (vv. 1-2) and then recites his troubles, permeated with images of death (vv. 3-9). This section focuses more on feelings than on the external circumstances. These despairing feelings, however, do not necessarily correspond to reality. Indeed, anyone genuinely singing this to the LORD, however miserable he may feel, can be assured that he is still expressing true faith. And yet these despairing feelings produce genuine pain, whether or not they correspond to reality. There is implicit faith present, however, for not only is the appeal being made to God “day and night” (v. 1), but the troubles themselves are in God’s hands (vv. 6-7). • 88:10-18. Do the Dead Praise You? The six questions in vv. 10-12 all presume that the dead do not praise God. The purpose of this question is not to deny that the OT has a hope for the afterlife but rather to allow worshipers who feel the pain of vv. 3-9 to continue expressing their fears. If one were to die under God’s wrath, then he could not anticipate any experience of God’s wonders, or any chance to praise Him. Unlike other laments, the psalm ends without a definitive statement of hope. Earnest and urgent prayer continues (v. 13), the feeling of abandonment by God continues (vv. 14, 16-17), and the fear of death under God’s wrath continues (v. 15). The psalm ends (v. 18) with an echo of v. 8: “my beloved and my friend” will continue to shun me, and my companions (as in v. 8, the people from whom the psalmist might have expected help and sympathy) have become darkness (and not the light that is needed). This somber word, “darkness,” is the last word in the psalm; but even this does not mean that the ultimate outcome will be totally bleak. The faithful know that there is no alternative but to keep seeking the LORD in prayer. Psalm 89: I will sing of the steadfast love of the LORD. You said, "I will establish the throne of David forever." Who is mighty as You are, O LORD? I will establish David’s offspring and his throne forever. But now You have rejected your anointed and exalted his foes. You cast his throne to the ground. How long, O LORD? Where is your steadfast love of old? Blessed by the LORD forever! Amen. • 89:1-4. God’s Covenant with David Expresses His Steadfast Love and Faithfulness. This is a community lament, but with a distinctive flavor: it celebrates the Davidic kingship as a special gift of God’s love to His people, and mourns the distress into which the people have fallen, interpreting that distress as God’s wrath against His anointed (i.e., the king in the line of David). The opening verses (vv. 1-4) provide the backdrop as the psalmist notes that in raising up David and his line to be kings, God has displayed His steadfast love and His faithfulness. These words, which evoke Exod 34:6 (a fundamental aspect of God’s character is His enduring love for His people), appear throughout the psalm (vv. 1, 2, 14, 24, 28). Verses 3-4 refer to the events of 2 Sam 7:8-16: God’s promise to David to establish his offspring forever. Because the promise is rooted in God’s enduring love for His people, and is a covenant and an oath, the term “forever” (v. 4) should receive its full weight as the longevity of David’s dynasty is compared to the LORD’s faithfulness; both have been established forever. This sets up the “problem” that occasioned the psalm, namely, the humiliation that has come to the people ruled by David’s heir (vv. 38-45); it also provides the confidence by which God’s people can offer this prayer: they are asking God to be true to His own word. In Jesus, He will be. • 89:5-18. God is Above all other Powers. This section offers praise to God, who is the Maker and Ruler of both the material creation and the angels (vv. 5-16). God is incomparable; there is no one like Him, even among the heavenly beings. As Creator, the whole world belongs to Him and His creation will joyously praise His name. Verses 13-14 especially give praise to His attributes, including His power, righteousness, justice, steadfast love and faithfulness. The marvel for Israel is that this God has pledged Himself especially to them (vv. 15-17) and to their king (v. 18). • 89:19-37. God Promised an Enduring Dynasty to David. The mention of the king’s role in Israel (v. 18) leads to the story of how the line of David came into the kingship, and what promises God made to that line. The psalm draws on the story of David’s anointing (1 Sam 16:1-13) and God’s oath to David (2 Sam 7:4-17). It reviews the Davidic covenant in great detail, including God’s promises that it would stand forever (vv. 28-29, 33-37). In v. 27, David is designated as God’s “firstborn” king, exalted above all kings of the earth. David never literally achieved this status in his lifetime, but he represented the promised lineage that culminated in Jesus, the Christ, whom the NT proclaims as the “King of kings” and “Lord of lords” (Rev 17:14; 19:16). The NT further designates Jesus as the “firstborn over all creation” (Col 1:15), the “firstborn among many brothers and sisters” (Rom 8:29), God’s “firstborn” (Heb 1:6), and the “firstborn from among the dead” (Col 1:18; cf. Rev 1:5). As for the psalmist’s purpose here, this glorious review of the past will set up the contrast presented in the next section concerning Israel’s present troubled circumstances. • 89:38-45. But Now You Have Renounced Your Promises to David. With the glorious background of vv. 1-37, the psalm moves to its current situation: it looks and feels as if God has forsaken His promises to the house of David (and thus to His people). The words used stress the feeling of reversal: God’s anointed (v. 38) was His special choice (v. 20), but now God is full of wrath against Him; the covenant (v. 39) that should have meant security (v. 34), God has renounced; the king’s “right hand” (v. 42) should govern even the rivers (v. 25), but now God has exalted the right hand of His foes; David’s throne (v. 44) was to endure as long as the sun (vv. 29, 36), but now God has cast it to the ground. Rather than the reigning heir of David being “the highest of the kings of the earth” (v. 27), now all the Gentiles triumph over him and his people (vv. 40-43). Although things seem bleak, the psalm is not hopeless. If the current situation expresses God’s “wrath against the anointed” (v. 38), looking back to vv. 30-32, then the current hardship may be God’s chastisement upon the king for unfaithfulness, and thus demands a call to repentance. • 89:46-52. O LORD, Show Your Steadfast Love by Restoring David’s Throne. This final section continues the sense of God’s abandonment, begun in vv. 38-45, and is couched in typical language of laments (“How long… ?”). There is great comfort in the promise of an enduring Davidic house, and thus the present low estate of God’s people is not the end of their story; yet the faithful pray that even now God may see fit to relieve the hardship. Each generation of the faithful knows that its time is short (vv. 47-48) and yearns to see some foretaste of God’s ultimate vindication of His promises to His people. It feels wrong for God’s people, whose king is eventually to rule all the kings of the earth (v. 27), to be subject to the insults of all the many nations (v. 50), so that the Gentiles mock the footsteps of God’s anointed (v. 51). The appeal is to God’s steadfast love and faithfulness (v. 49) expressed in His oath to David (v. 24), and not to any claims of merit. Appealing to God’s promise to David, the psalmist called on the LORD to act faithfully, remembering that the continuation of the dynasty depended on God’s protection and providence. With mention of the opposition to the LORD’s anointed (v. 51), Book 3 comes full circle to how Psalms began in chs. 1-2, where the LORD’s enemies bitterly oppose His anointed. Verse 52 is a final doxology that brings Book 3 of Psalms to a close.