September 9, 2024
The word "stupid" is in the Bible?
Psalm 92
Carol Bate
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 92:5-6
How great are your works, O LORD!
Your thoughts are very deep!
The stupid man cannot know;
the fool cannot understand this.
Psalm 92
How Great Are Your Works
A Psalm. A Song for the Sabbath.
1
It is good to give thanks to the LORD,
to sing praises to your name, O Most High;
2
to declare your steadfast love in the morning,
and your faithfulness by night,
3
to the music of the lute and the harp,
to the melody of the lyre.
4
For you, O LORD, have made me glad by your work;
at the works of your hands I sing for joy.
5
How great are your works, O LORD!
Your thoughts are very deep!
6
The stupid man cannot know;
the fool cannot understand this:
7
that though the wicked sprout like grass
and all evildoers flourish,
they are doomed to destruction forever;
8
but you, O LORD, are on high forever.
9
For behold, your enemies, O LORD,
for behold, your enemies shall perish;
all evildoers shall be scattered.
10
But you have exalted my horn like that of the wild ox;
you have poured over me
1
92:10
Compare Syriac; the meaning of the Hebrew is uncertain
fresh oil.
11
My eyes have seen the downfall of my enemies;
my ears have heard the doom of my evil assailants.
12
The righteous flourish like the palm tree
and grow like a cedar in Lebanon.
13
They are planted in the house of the LORD;
they flourish in the courts of our God.
14
They still bear fruit in old age;
they are ever full of sap and green,
15
to declare that the LORD is upright;
he is my rock, and there is no unrighteousness in him.
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 92:1–5 One of the most basic acts of Sabbath worship is celebrating God’s greatness in creation and his goodness toward the faithful. The songs honor God for what he has revealed about himself, recalling Ex. 34:5–7, where God explained his name. God’s work and works are the great deeds he has done in creating the world and in caring for his people.
Ps. 92:10 exalted my horn. See note on 75:4. The wild ox was known for its strength, and its horns were effective for goring (see 22:21; Deut. 33:17).
Ps. 92:6–11 This section draws a contrast between the members of the people who are unfaithful to the covenant (called stupid, fool, wicked, God’s enemies, and evildoers, vv. 6–9) and those who love and trust the Lord (the “I” singing the psalm). The unfaithful fail to understand that, no matter how they might flourish for the moment, God’s will alone prevails in the end.
Psalm Ps. 92. This is a hymn of thanks and praise to God, specifically celebrating the blessing of the Sabbath in Israel. The Sabbath was a day of rest and for community worship (Lev. 23:3). The title (“A Song for the Sabbath”), the references to morning and evening worship (Ps. 92:2), to the musical instruments used in worship (v. 3), and to the temple (v. 13) all reveal that worship is the focus of the psalm.
Ps. 92:12–15 See Heb. 4:9. The faithful flourish like the palm tree, that is, the long-lived and stately date palm; see Ps. 92:14). They flourish in the courts of our God, which describes abiding in God’s presence (see 23:6) as opposed to the temporary “flourishing” of the evildoers (92:7), who “are doomed to destruction” (v. 7).
Listen to the Podcast
Listen NowDive Deeper | Psalm 92
This psalm uses the dreaded word "stupid." Of course, I had to think through alternative words for that. Dunderhead, dork, dork-a-doodle, dumbbell, fool . . . you probably have your own list.
Parents work hard to make sure that their kids don't use the word "stupid." But it is right here. Why?
This psalm is a great reminder to us of God's great works, thoughts, love, and faithfulness. When any of us try to put ourselves on His level, we just end up showing our "stupidity." We are SO not capable of evaluating God's thoughts and ways. Why do we act like we know better than He knows? Ummm . . . because we can be "stupid."
It is so easy to convince ourselves that our thoughts are the right ones. We don't realize that we don't actually have all the information to make clear judgments. Only God does. We can't possibly fathom all that goes into His thinking. We are fools to think that we can.
"Do you see a man who is wise in his own eyes? There is more hope for a fool than for him." (Proverbs 26:12)
"The fool says in his heart, 'There is no God.'" (Psalm 14:1a)
It is better to identify our righteousness through what God offers us.
"But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere." (James 3:17)
I don't want to be stupid or willfully foolish by denying how great our God is. I want to be declared righteous by God. I want wisdom from above—from the One who created the world and made it the perfect distance from the sun; the One who created man with the ability to think, move, create, and love; the One who knew that we would stray from Him and pick our own way; the One who had a plan to love and redeem us by sending His Son to die in our place.
He is so amazing! Don't be a fool. Be wise and follow Him.
This month's memory verse
If we live by the Spirit, let us also keep in step with the Spirit.
– Galatians 5:25
Discussion Questions
1. In what ways have you been "stupid" this past week?
2. In what ways have you been "wise" this past week?
3. This psalm also describes God's enemies and our enemies. For me, it is hard to think of people that way. How about you?
4. Think about what it looks like in your own life to lean on God for your righteousness. What can you do today to build on that so that you can flourish now and through the years?
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