September 12, 2024
"Oh Come, Let Us" is in the Bible (and it's not Christmas time)
Psalm 95
Madison Moore
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 95:1
Oh come, let us sing to the LORD;
let us make a joyful noise to the rock of our salvation!
Psalm 95
Let Us Sing Songs of Praise
1
Oh come, let us sing to the LORD;
let us make a joyful noise to the rock of our salvation!
2
Let us come into his presence with thanksgiving;
let us make a joyful noise to him with songs of praise!
3
For the LORD is a great God,
and a great King above all gods.
4
In his hand are the depths of the earth;
the heights of the mountains are his also.
5
The sea is his, for he made it,
and his hands formed the dry land.
6
Oh come, let us worship and bow down;
let us kneel before the LORD, our Maker!
7
For he is our God,
and we are the people of his pasture,
and the sheep of his hand.
Today, if you hear his voice,
8
do not harden your hearts, as at Meribah,
as on the day at Massah in the wilderness,
9
when your fathers put me to the test
and put me to the proof, though they had seen my work.
10
For forty years I loathed that generation
and said, “They are a people who go astray in their heart,
and they have not known my ways.”
11
Therefore I swore in my wrath,
“They shall not enter my rest.”
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.
Fact: Maker of heaven and earth
Maker of heaven and earth. Psalm 95 is one of several psalms that focus on God’s rule over all of creation. God is the ultimate king because he created everything that exists. The Psalms frequently remind God’s people that we owe him our worship and allegiance because it is he who made us.
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. 95:1–7a The singers invite one another to the great privilege of worshiping the LORD, the great God, the great King above all gods. The marvel of being Israel is that such a majestic King has pledged himself to his people, making them the sheep of his hand (see note on 74:1–3).
Ps. 95:7b–8 Today. There is a strong connection between the day on which the congregation sings and the day at Massah, when their ancestors disbelieved. do not harden your hearts. The biblical writers use “heart” for the central core of the person’s thoughts, feelings, and choices (see Prov. 4:23). To “harden the heart” is to make it dull and unresponsive to God, and thus to strengthen it in disbelief.
Psalm Ps. 95. This psalm encourages its singers to learn from the rebellion of a previous generation. They should faithfully heed God’s “voice” (vv. 7–8). The psalm sees the Israelites’ grumbling against Moses at Meribah and Massah as an early indication of their persistent unbelief, which caused them to refuse to enter the land. The psalm has two parts. The first is a celebration of God’s kingship and the privilege that his people enjoy as they worship him (vv. 1–7a). The second is a warning not to repeat the rebellion of their ancestors (vv. 7b–11).
Ps. 95:7b–11 Since worship includes the priests reading and explaining the Scriptures, the worshipers will hear his voice, but they must then believe and obey their great King. This section focuses on the inner self, the heart, where one accepts or rejects the grace of the covenant.
Ps. 95:11 They shall not enter my rest. In the wilderness context, the “rest” is specifically the land (see Deut. 12:9; finally secured during David’s reign, see 2 Sam. 7:1, 11). Since the singing congregation is already in the land, it seems that the psalm is using “rest” as an image of enjoying God’s presence forever (much as Heb. 4:1, 11 does).
Fact: Maker of heaven and earth
Maker of heaven and earth. Psalm 95 is one of several psalms that focus on God’s rule over all of creation. God is the ultimate king because he created everything that exists. The Psalms frequently remind God’s people that we owe him our worship and allegiance because it is he who made us.
S3:180 Psalm 95
Listen NowDive Deeper | Psalm 95
Worship is a powerful way for me to connect with the Lord. I have occasionally been brought to tears by the indescribable sensation of feeling the presence of God fill a room. With that being said, I am also easily swayed to "autopilot" worship—the kind in which I already know the lyrics to the song, I have an on-going to-do list running through my mind, or I'm driving through Dallas traffic and can't seem to focus on the words being sung.
As I read Psalm 95, I was reminded of the importance of setting aside all worldly distractions and being fully present while in worship of the Creator. As I thought about what it means to worship joyfully, this verse came to mind—1 Thessalonians 5:16-18: "Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you." I fall back on this verse frequently because when I act from a place of gratitude, my heart wants to worship. But in order for my heart to recognize gratitude, I have to rely on the One who created it all. If we want to align our life with God and how He calls us to live, prayer gives us an opportunity to connect with our Father and good shepherd so He can mold our hearts and minds to follow His good and perfect will. God desires a relationship with us every day. All He asks is that we pick up our cross every day and follow Him.
Mark 12:30 tells us, "And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength." We naturally want to spend time with the things or people we care about, which isn't necessarily bad. But my hope is that the things of this world aren't overpowering your time with the One who made them all.
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. During your personal time with the Lord, do you start or conclude with worship? If not, would you consider trying it to assess how singing songs of praise could positively impact your time with Him?
2. Each week while meeting with your community group, is worship part of your time in fellowship?
3. Music is a large part of most people's day-to-day life. This week would you share a worship song with a nonbeliever and let them know why you chose it? I recently shared a song by Phil Wickham, "Til I Found You," and had the opportunity to explain why the song is an encouragement to me; and the person was open to listening. Sometimes a song can explain things in a more relatable manner or impact you in a way words don't.
4. Are you susceptible to "autopilot" worship? If so, what steps can you take to realign your mind to sit in awe of your Creator?
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