September 10, 2024
Big Book Idea
Thinking and feeling God's way.
The LORD reigns; he is robed in majesty;
the LORD is robed; he has put on strength as his belt.
Yes, the world is established; it shall never be moved.
1
The LORD reigns; he is robed in majesty;
the LORD is robed; he has put on strength as his belt.
Yes, the world is established; it shall never be moved.
2
Your throne is established from of old;
you are from everlasting.
3
The floods have lifted up, O LORD,
the floods have lifted up their voice;
the floods lift up their roaring.
4
Mightier than the thunders of many waters,
mightier than the waves of the sea,
the LORD on high is mighty!
5
Your decrees are very trustworthy;
holiness befits your house,
O LORD, forevermore.
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.
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
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).
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). |
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.
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.
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.
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.
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.
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.
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). |
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. 93:1 the world . . . shall never be moved. See 46:5; 125:1; note on 10:6. The expression probably means that the world’s ongoing order (and the moral principles that underlie that order) are faithful and sure, guaranteed by God’s own faithfulness.
Ps. 93:1–2 The Lord reigns as king. Because his throne is established and secure, the world is established. It is a stable and reliable place to live.
Ps. 93:3–4 To an Israelite, the raging sea (also called floods and many waters) was the most vivid picture of uncontrollable chaos. The divine king is mightier than even that.
Psalm Ps. 93. Psalms 29; 93; and 95–99 are hymns of praise for God’s kingly rule over creation. The idea of God as universal king is rooted in the creation account. It is Israel’s great privilege to be ruled by the God who is the universal Creator and Lord, who one day will rule all nations. Belief that God reigns is the ultimate solution to doubt and despair (see 89:38–51).
Ps. 93:5 God’s decrees are very trustworthy and holiness befits his house. The laws given to Israel are based on God’s own character, which the moral laws of the universe reflect.
As I read this chapter in Psalms, my mind wanders like it normally does. What did robes signify in biblical times, and what do we use them for today?
First, I do think robes are necessary in gym locker rooms. I think today's robes are more casual and are used on those lazy days at the house or for spa days. When you look at the uses of robes in the Bible, a few notable times come to mind. The soldiers put a purple robe on Jesus before His crucifixion (Mark 15:17). The compassionate father put a robe on his returning prodigal son to show that he was part of the family again (Luke 15:22). Joseph's multicolored robe distinguishes him from his brothers (Genesis 37:3).
Psalm 93:1 says, "The Lord reigns: he is robed in majesty." Take a minute and ponder what it means that God is robed in His majesty. I have a hard time understanding that. I have seen great things that God created in nature, like the Rocky Mountains, the Grand Canyon, and the power of the ocean when the waves come in. But even these amazing things do not compare with God being wrapped in His majesty. How awesome is it that He is wrapped in His glory and majesty?
Psalm 93:5 declares that God's decrees are very trustworthy. How great is it that the God who controls the floods and thunder gives decrees to us that can be trusted? He controls things that we can not control, and He loves and cares for us.
When I read the last line in this psalm, I personalize the verse. The verse clearly refers to God's house; but when I read that "holiness befits your house," I like to imagine that it refers to my house (and yours). This gives me great peace, knowing that the God who is robed in majesty can be trusted by us and that He is watching over our houses and those who dwell within them.
This month's memory verse
If we live by the Spirit, let us also keep in step with the Spirit.
1. In this psalm, we see a list of some of God's attributes: majesty, strength, trustworthiness, and holiness. What are some of the other attributes of God we see in Scripture?
2. Psalm 93:4 speaks of God's power as "mightier than the waves." We also see this power in Matthew 14 when Jesus walks on water and calls Peter out of the boat. Peter walks on the water, but sees the wind, becomes afraid, and starts to sink. Jesus then takes hold of Peter, joins the disciples in the boat, and the wind ceases. Many of us have different types of winds in our lives today. We become afraid and take our eyes off the Lord. What are some times when you have taken your eyes off the Lord? Write down a few Scriptures you can turn to that help you remember that God is steadfast and that His decrees are very trustworthy?
3. The word decrees is used today mainly in the courts. I lived under the terms of a divorce decree for years. The terms of the decree were set by the judge and were intended for the well-being of the children. We know that the judge was doing his best but had only finite knowledge. Psalm 93:5 tells us that God's decrees are very trustworthy. This brings me great comfort knowing that the God who created all things and is all-knowing is very trustworthy. In what areas of your life do you need to focus on how trustworthy the Lord is?
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