Psalm 99 - Worshipping God

What should one think about when in church? The author is participating in the worship of God, and he tells us what he was thinking about. 

 

First, he is conscious that the Lord reigns, and since that is the case the nations should tremble. His throne room is the holy of holies and the throne is the ark of the covenant. The signs of his presence cannot be seen because access was not allowed to that room apart from once a year on the Day of Atonement. But the fact that he was there should cause the earth to quake (v. 1).

 

Second, he knows that it is appropriate for all nations to worship God. The God of Israel is not like idols that were limited to a geographical area, with each being given their own space. His God is the God of the whole earth (v. 2).

 

Third, he recognises the uniqueness of God, revealed in his name Yahweh. It is a title that stated his uniqueness, that he self-existent and eternal. He is far above all possible gods, and his exaltation is so high that it can only be described as holiness. God is not just different, he is infinitely greater than the best we can imagine (v. 3).

 

Fourth, he is aware that God judges people for their actions. He had done so many times in the history of his people. The fact is that the Lord loves justice and fairness, and he will condemn those who oppose it (v. 4).|

 

Fifth, he recalls notable servants of the Lord from the past. He mentions Moses, Aaron and Samuel. They had great authority in Israel, but although they were highly privileged believers he judged them for their sins (vv. 6-8). True, they were forgiven by him; true, he answered their prayers; but it is also true that he chastised them for their sins.

 

The point of the psalm is mentioned in verses 5 and 9. We worship him for the relationship we have with him, our God. We worship him at the appointed place to do so, here said to be Zion, which is both his footstool and his mountain. As his footstool, his people obey him and it is through them as a mountain that he displays his power. So when they gather to worship him, they exalt him by rehearsing his actions.

 

Why do we worship God. For the same reasons as this author. He recognised God’s sovereignty, his geographical reach, his uniqueness, his love of justice and his treatment of his people. We do the same when we gather for worship.

 

     

    

    

 

Psalm 98 - Singing of deliverance

In this psalm, the author responds to a divine deliverance of his people that was visible to all the nations. The Lord had used his power to rescue them. This deliverance was in line with all his expressions of covenant faithfulness, and it was indisputable that he had come to the rescue of his people. 

Perhaps the author is celebrating the deliverance from Babylon that God had given to his people (vv. 1-3). They now could sing a new song since the conditions of lament described in Psalm 137 had gone.

 

The author goes on to call the nations of the earth to praise God. Perhaps he has in mind that they should visit the temple, since his description of worship with musical instruments would fit with what happened there. The deliverance of his people could lead to the spiritual deliverance of other peoples on a global scale, and when such gathered together they would be able to make a joyful noise (vv. 4-6).

 

The restoration that they had experienced led the author to think about the joy that would occur when the Messiah came (vv. 7-9). It would extend to the creation itself. What wonderful days would be known when he comes and his kingdom covers the earth. 

We are still waiting for that to happen, but we have greater evidence for anticipating it than the recovery of a nation from captivity, great though it was. In addition, we have the cross, resurrection and ascension of Jesus, and the consequent spread of the gospel throughout the world.

 

If the song of the people of the psalmist’s day was new in expectation, what should ours be like?

 

Psalm 97 - Stormy Days

There are many reasons for praising the Lord and rejoicing in him. One reason that may not cross our minds often is the weather. But it looks as if the psalmist in this song is focussing on what happened on a stormy day when the upheaval of the elements indicated to him the fact that the Lord is reigning.

 

On this particular day, the Lord had used the elements to defeat his enemies. He had sent the storm as an expression of his judgement (vv. 2-3). Even the strong parts of the earth, which were usually unshakeable and firm, seemed unstable before this expression of divine power (vv. 4-5). The obvious conclusion to this display of power was that it had been produced by someone much more powerful than idols, and even their worshippers realised it (vv. 6-7).

 

The inhabitants of Zion, since they already knew who the true God is and were aware of what he could do, responded to this divine activity with joyfulness of heart (v. 8). It was good for their souls to observe divine acts of power and to have visible incentives to express God’s sovereign control of everything (v. 9).

 

What he had seen caused the author to exhort his fellow saints. They did not need to resort to questionable methods of defence. Instead they should recognise that their God had the power to keep them and rescue them, if necessary (v. 10). Because of his great power, great days of blessing were ahead of them (v. 11), and they need not fear the future. His power had made it possible for them, although sinners, to become righteous in his sight. 

 

For them, a stormy day became a singing day as they considered the awesome power of God and praised him for his uniqueness.

 

Psalm 96 - Sharing the message

The psalmist has a global grasp of things. He calls on God’s people among the nations to praise the Lord, to speak of his salvation on a daily basis, to describe his historic actions on behalf of his people. Maybe he composed the psalm after the exile when many of the Jews chose to stay where they lived rather than return to the promised land. Nevertheless, they had a rich inheritance to recall and reveal (vv. 1-3).

In comparison to their God, the gods of the nations were pointless. They were powerless, whereas the God of Israel was so powerful that he made the heavens. The gods were dumb, unable to say or do anything. There was nowhere where people could meet non-existent gods, but the true God could be approached in his sanctuary in Jerusalem. There was the site of his throne (vv. 4-6).

 

Indeed, it was possible for those Gentile nations to become worshippers of the true God and go to Jerusalem and participate in the expressions of worship taking place there (vv. 7-9). The worship would include speech, an appropriate offering and trembling in awe. This description is both a warning of what to expect and a welcome to participate.

 

What were they to say to their Gentile neighbours? They were to mention God’s position of authority, his control of creation which gives stability, and his intention to judge his subjects fairly (v. 10). This prospect is described as fulfilling the longings of creation itself (vv. 11-13).

 

The New Testament enlarges on the details of the hope that the author possessed. We know that Gentiles are invited to join the worship of God in Zion, except we know that Zion is located in heaven. We know that his kingdom will be marked by righteousness and equity, and that the longings of creation will be fulfilled at the revelation of the sons of God. And we know that we have the responsibility of explaining those features to people through informing them of the gospel.

 

Psalm 93 - God is Great

The psalm begins with a great affirmation that the covenant Lord reigns. In what way does he reign? The author reminds us that God always wears the insignia of majesty. For earthly kings, their robes are symbolic and are often take off and stored away. In contrast, God always exercises his abilities.

The belt that holds the robes together is divine strength. God is omnipotent. What could he do if he were not? His wisdom would not achieve what he wanted, his actions could be prevented, his expressions of love could be hindered. But his omnipotence ensures that his will is done, his actions take place, and his love is received by his people.

The clearest evidence on a daily basis of God’s kingship is his control of creation. Nothing in the universe can change the ongoing fact that God reigns as the sovereign of it all. Even the seas, with all their restless energy, cannot shake his throne. At times, they can shake much of the earth, such as with tsunamis and high tides. But those expressions of power do not shake God’s throne.

What conclusion should we come to as we worship the Lord? Worship is in the psalmist’s mind because he refers to God’s house. It is appropriate for us to recognise that the sovereign God is trustworthy, that he uses his power for us and not against us. In worship, we gladly acknowledge that fact.

Moreover, since he possesses such power, we should express reverence in his presence. Worship time is not an occasion for flippancy and lightness. God is worthy of sober consideration. Our approach to him must be marked by awe of his glory as well as gladness because of his grace.

 

Psalm 92 - The Day of Rest

As the heading indicates, this psalm was regarded as suitable for use on the Sabbath. Perhaps it was used in the temple in Jerusalem in a particular way. Verses 1-4 highlight the appropriateness of praise, with meetings in the morning and in the evening to praise God for his faithfulness expressed in his loving commitment to his covenant. Those meetings could have been connected to the morning and evening sacrifices.

 

Although it could have been used corporately, verse 4 indicates the necessity of individual gratitude for the worship to be authentic. Singing along or singing aloud is not sufficient; there has to be singing about God’s deeds, and singing with admiration and affirmation. The author mentions three themes for us to think about.

 

First, the day of rest was an opportunity to reflect on divine providence. A wide range of divine activity can be discerned there. Such reflection is not for those who lack wisdom, which is different from lacking intellectual ability. The wise man knows that God will deal with the wicked, no matter how numerous they are. Their rebellion will not reduce his sovereignty. Clearly, a matter for consideration on the Sabbath is the sovereignty of God in the ways that he protects and advances his kingdom on earth (vv. 5-9).

 

Second, the author also considers his personal circumstances and how the Lord has worked for him in providence (vv. 10-11). He had been opposed strongly by evil enemies, but God had used the situation for the benefit of the worshipper, perhaps by arranging for them to be condemned in a public way (his eyes had seen and his ears heard their fate). The psalmist was now standing strong because he had received refreshing help directly from the Lord. God had shown him grace. We should do the same on the day of rest and take time to consider how God has dealt with us in our lives, whether recently or more distant in the past.

 

Third, on the Sabbath, it is good to think about spiritual prosperity (vv. 12-13). Such prosperity is like fruitful and strong trees. It is constant, even lifelong, and does not reduce when physical powers fail. Throughout life, they gather to worship on the Sabbath in the place of public worship (the house of the Lord which is the temple) to announce features connected to his faithfulness revealed in the spiritual sustenance and security (rock) that he provides.

 

Those three themes of providence in general, providence in particular, and the blessing of spiritual growth are important matters to think about frequently.

Psalm 90 - Prayer for help

Moses probably wrote this psalm during the journeys of the children of Israel through the wilderness. Such an experience would have reminded them of the uncertainty of life here and the wonderful fact that the Lord was a permanent dwelling place for those who trusted in him. In contrast to all the expressions of human weakness that he saw around him, Moses was aware of the permanence of God. He existed without beginning before the creation of the world and he will exist for ever (vv. 1-2).

God is not only eternal he is also sovereign. One way by which he shows his sovereignty is when he summons humans from this life. The ones who live the longest only live for a fleeting time. Moreover, their experience is the consequence of their rebellion, not only by Adam at the beginning, but by everyone day by day. God the sovereign is also God the judge, and he does not only judge open sins, but he is aware of all secret, individual sins. The attitude of the sovereign judge against sinners is wrath. And we know that is what happened to the children of Israel for their sins after they were delivered from Egypt (vv. 3-11).

 

How should we respond to such a reality? We can imitate Moses and pray, and pray for what he prayed for. He prayed that Israel would be given wisdom, although we should note that the wisdom will come after they have taken seriously that their days will be short. One cannot be wise until that fact is recognised (v. 12).

 

Moses also prayed for covenant mercy to be shown on the Israelites, and for it to be shown soon, even in the morning. Should the Lord show mercy, they then would experience his grace throughout their days, enabling them to have joy in and from the Lord (vv. 13-14). This restoration could be lengthy (v. 15) and extend to the next generation in a glorious way (v. 16). Is there a hint here that one reason Joshua’s generation were so devoted to God was that God answered the prayer here made for the next generation?

 

What we always need from the sovereign God is his favour and blessing on what we do for him, and among those activities is prayer in challenging times (v. 17).

Psalm 89 – The King has Gone

This psalm is the final psalm in Book 3 of the Psalter, and it was placed last for a reason – it asks, where is the Davidic king? The psalm can be divided into two: a description of the promise of a king (vv. 1-37) and a description of life with a rejected king (vv. 38-59).

Ethan is a disappointed man, indeed an extremely disappointed man. He is also a devout believer, indeed a very devout believer. His disappointment is caused by a dilemma, a great dilemma, which he would love to be solved. So as a very devout man, he brings his dilemma to God.

Although Ethan is living in difficult days, he praises God for his faithfulness. He knows that life should be seen through God’s revealed plan and not merely by observation of the current situation (vv. 1-2).

What is that divine plan? It is to have a descendant of David on an endless throne, and this divine intention had been revealed to David as a covenant promise (vv. 3-4). Therefore, it was bound to happen.

Angels should praise God for his faithfulness and worship him as they gather in his presence (vv. 5-7). The Lord had shown his faithfulness in numerous ways: he controls the oceans; he defeated Egypt; the creation does what he wills; he has unlimited power which he exercises righteously and justly (vv. 8-14). His people have every reason to celebrate his faithfulness as they gather to worship him. He has given them great privileges and one of the privileges is a divinely chosen king to whom God will show favour (vv. 15-18).

Then Ethan recounts how the dynasty began. God had chosen David and anointed him for the role. He had given help to David and prevented his enemies from removing him by crushing them. His reign would prosper because of God’s faithfulness in geographical gains previously unimagined (vv. 21-25).

There would be a strong personal relationship between God and David, all based on divine faithfulness and covenant promises. Through divine favour, David would become remarkably high. He would have a dynasty that would not cease, a future quite different from all other royal lines (vv. 26-29). Should some of the descendants prove unfaithful, they would be punished; but the promises about the Davidic line would not be removed. The kingdom will last as long as the sun and the moon (vv. 30-37).

But Ethan lived in the real world in which his theology seemed irrelevant. Since the Davidic line was now nowhere to be seen, what can one do with the covenant promises? Ethan does not doubt the existence of God, therefore the only conclusion he can make is that God has changed his mind. The Lord has become angry with Israel, annulled the covenant about the kingship, and left the country powerless, defenceless, and conquered (vv. 38-45). The presence of the king was a sign of God’s favour, but now the kingship was gone. Ethan is referring to what happened when Babylon removed the Davidic dynasty (vv. 38-45).

What could Ethan do? He prayed intensely with deep feeling. He wanted to see the kingdom restored by the covenant Lord, but he knew that his days on earth would be few, and given the scale of the collapse, it would take something dramatic to bring restoration. Instead of participating in a highly favoured kingdom, the only certainty he faced was death (vv. 46-48).

Ethan points out the dire straits in which the people of God are now in. They have become a derision to the surrounding nations. Those whose ancestors bowed to the authority of David now mock at the weakness of his non-existent kingdom, and even the king is treated with great disrespect. He leaves with God a question about his faithfulness, but he does so with profound respect as he expresses his desire that God be honoured for ever (vv. 49-52).

What can we take from this psalm? One lesson is that great spiritual prosperity can turn into a steep decline into abject poverty. Another lesson is that in prayer we can mention in detail the promises and other aspects of God’s revealed will, because we show the extent of our concern by the amount that we mention. A third response is that we should write over this psalm, ‘Remember that Jesus is coming!’ He is the Son of David who will reign in the New Jerusalem forever and his reign will be marked by faithfulness and justice.

Psalm 88 - Where is God?

This psalm has been regarded as pessimistic because the petitioner does not indicate if his God answered his earnest prayer despite him having prayed desperately for a long time. Yet maybe that is why he wrote it; to help those who were waiting for God to answer their prayers, and to let them know that they are not alone in their perplexity.

Heman knows who God is – he is the covenant God of salvation who can answer prayer. Heman knows what he wants – he wants God to answer his persistent prayer. Heman knows what he is experiencing – deep soul troubles so intense that he might die (vv. 1-3). We are not told what his trouble was, but we can see certain realities of life of which he was aware.

 

Heman also knows what others think of him. They regard him as experiencing the judgement of God, that his life is going to be brought to an end by God (vv. 4-5). Heman acknowledged that God was the cause of what had taken place, that he was in such distress because he was overwhelmed by divine anger (vv. 6-7). Normally, people can expect sympathy when they are in trouble. But God has prevented Heman’s friends from doing so. Instead they are appalled at what has happened to him (v. 8). The fact is, says Heman, God is causing the distress. He seems blind and deaf concerning Heman’s agony despite his earnest, persistent prayers (v. 9).

 

Heman has considered Sheol and regards it as the place where the blessings of God are unknown (vv. 10-11). We may wonder why he does not consider heaven as a place of relief from sufferings. One reason may be lack of information (God had not revealed to people back them all that he has told us in the New Testament), or it could be that Heman was suffering from mental distress caused by his reaction to what he saw as negative providence.

 

What good indicators about Heman’s spiritual state come from this psalm? One is that he persists in prayer daily. Another is that he acknowledges the hand of God in his life, that he knows and trusts the God who is taking him through those experiences. Third, this was not a new situation but one that Heman had known about for a long time, yet he had been preserved as a believer. Fourth, he speaks candidly to God about his distress. Fifth, he realises that God had removed human comforters from him, but he still wants to draw near to God (vv. 13-18).

 

What is point of this psalm? It reminds us that sometimes life is unexplainable and unrelenting in its effects. But we should still pray to the covenant God.

Psalm 87 - The City Shall Be Flourishing

The psalm was composed after the return from the exile in Babylon. Those who returned were engaged in the task of rebuilding the city and no doubt they wondered about its prospects.

In the psalm, the author thinks about God’s city and its past, present and future. In the past, he founded the city on a secure foundation – the range of mountains round Jerusalem; and in the present, he loves its gates more than all the other locations in the country. The gates could refer to the several entrances to the city, where people would enter it, and where they would be registered.

Yet it is the future of the city that the psalmist focuses on, and it is obvious that he is moving on from a description of a literal city. The future glory of Zion had already been made known in the prophetic descriptions found in the Old Testament of its coming growth and blessing (by prophets such as Isaiah and Ezekiel). So the psalmist is commenting on their announcements.

The author does not mention all the glorious details in his description in the psalm. But he does highlight some. He mentions the inhabitants, their privileged status, and the quality of life.

First, he describes the future inhabitants of the city. Instead of being inhabited by Jews only, the residents would include people from other nations. The countries that he lists were enemies of Israel (v. 4), yet from them would come those who would dwell in the city of God. The fulfilment of this influx of people occurs during the gospel era.

Second, it was the custom for citizens to be recorded in a city register. God is the registrar, and he never makes a mistake regarding membership. Membership was an indication of privileges, and one of the privileges of this city is that the inhabitants are born in it, even although some of them come from faraway. Here we a reminder that identification with this city requires regeneration.

God gives to the residents the right of belonging to the city. His city is established by numerical growth that occurs through conversions. The city is marked by ongoing growth, and there is not a register of those who leave it because that is impossible. Once in this city, people are in it forever (vv. 5-6). Abraham is an example of someone who recognised the permanence of the city (Heb. 11:8-10).

Some might wonder about the connection between the book of life and the registration mentioned here. The names in the book of life have been in it from eternity whereas the names in this record are added when they are born again. This record is still expanding, but the time will come when the names in it and in the book of life will be the same. Calvin commented that ‘God, it is true, wrote the names of his children in the Book of Life before the creation of the world; but he enrols them in the catalogue of his saints, only when, having regenerated them by the Spirit of adoption, he impresses his own mark upon them.’

Third, life in the city is very joyful because the life they have comes from God. Worship will be the dominant activity, and it will be sustained at an elevated level because of the grace given by the Spirit. Citizens of Zion are worshippers in Zion forever.

The church of today was part of the future church described by the psalmist, but we can take his description and anticipate the glories that God will yet give to his church in time and in eternity.

Psalm 86 - Prayer for deliverance

It is not obvious when David composed this psalm. Obviously, it was a time of trouble (v. 7) caused by wicked men (v. 14), and since he links it to a need for forgiveness his concern must be connected to a desire for pardon (v. 5). Perhaps he was concerned that personal sin had caused the Lord to turn against him.

Nevertheless, David is conscious of his servant relationship with the Lord and indeed regards himself as godly (v. 2). His trouble threatens his life (v. 2) and his circumstances cause him to pray all day long, although he does not say how many days he has been doing so. His concerns, however, have resulted in a loss of spiritual joy (v. 4), the absence of which is an indication that something is wrong. David knows that the remedy is not in himself because he is poor and needy (v. 1). Still, he expects the Lord to help him, so he lifts up his soul to the Lord.

What is it about God that encourages David? His character as the covenant God of mercy who pardons sinners is one reason. A second reason is that the Lord answers prayer. A third reason is that he is different from the gods that other nations prayed to – those gods could not do anything since they did not exist whereas his God did incredible things in creation and providence. Indeed, because of God’s great power, worshippers would come from all the nations (vv. 5-10). We can use those reasons for our own encouragement.

David’s desire is for divine teaching. He is not asking for information as such, but for wisdom to know what to do in his current situation. His desire is that he would react in a manner that was pleasing to the Lord, and he was concerned that his problems would affect his heart and turn it away from confidence in God. If the Lord would enable him to have a devoted heart, it would cause David to glorify God with gratitude. He had an obvious reason for gratitude – previous divine deliverance from the possibility of death. It looks as if his current opponents had the same intention, and David asks God to repeat the deliverance (vv. 11-13).

So he tells the Lord about the situation. His opponents are aiming to get him, and they do so because they do not consult with God about him. In contrast, the Lord remains the same kind God and who can be relied upon by David to help him. Therefore, David prays for divine favour, for strength and deliverance.

David mentions that his mother was a godly woman. (The same idea is mentioned in Psalm 116:16, but that psalm does not have a heading saying that David wrote it.) For some reason, he thought of the covenant line as he wrote Psalm 86. Perhaps he recognised that her prayers for him had been answered, and the God who answered her prayers could also answer his.

The desired outcome would be that clear divine deliverance of David would compel his opponents to give up their campaign, a response that would embarrass them publicly, as even they would have to acknowledge that the Lord was with David.

Psalm 85 - Prayer for restoration

The author of this psalm looks back into Israel’s history and recalls a time when God restored his people. He had punished them for their sins, but he had forgiven them and restored them to his favour and removed the expressions of his strong anger. That experience is a reminder that sins of his people are highly offensive to him, especially if they are done wilfully. Severe chastisement can follow, but so also will restoration when they repent.

At the time of writing the psalm, Israel is once again under divine chastisement (v. 4). The punishment has been experienced for a long time, so perhaps it is connected to the exile in Babylon (v. 5). God’s people no longer have his joy, which is usually a sign of the withdrawal of divine favour. The circumstances cause the author to pray earnestly for divine recovery, and although his experience is of divine chastisement, he still regards the Lord as the God of salvation (vv. 4-6).

Even although the psalmist himself was very devout, he does not separate himself from those in Israel who had not been. Instead, he realises that God deals with them as a people. All of them are suffering the consequences of his anger, and therefore the psalmist prays to him as a member of the covenant community undergoing divine displeasure.

Why should God provide restoration? His name reveals why. He is Yahweh, the God of the covenant (v. 7). He has been silent, but the psalmist wants him to speak. He knows that when God speaks in answer to this prayer, the message will be a good one of peace. However, the answer is connected to a warning. His people cannot repeat the foolish behaviour they had shown in departing from God (v. 8). But since the answer is imminent, the psalmist anticipates glory arriving once again in the land (v. 9).

What will such glory look like? Heaven and earth will be in harmony once again. The psalmist describes it in verses 10 and 11: steadfast love (from heaven) and faithfulness (on earth) meet; righteousness (from heaven) and peace (experienced on earth) kiss each other. Faithfulness (on earth) springs up from the ground, and righteousness (heaven) looks down from the sky. Righteousness here means the good blessings God provides for his faithful people. He will certainly provide them, and prosperity will be the outcome (v. 12). Along with his blessings of good things, God will once more walk among them in fellowship.

The psalm reminds us that we can use the experiences of past restoration as an argument in prayer, that current spiritual poverty is not a wise method of assessing the future, and that God delights to have fellowship with his people when they are devoted to him.

Psalm 84 - Worship Matters

This psalm was composed by one or more of the sons of Korah who were Levites working in the temple. Their responsibilities included participating in the praise and manning the entrances to ensure that those who came in had appropriate access. They would engage in their duties by rotation, which meant that some were away from the temple at certain times. This psalm describes the response of those who were not on duty (v. 2). Nevertheless, their thoughts and their hearts were at the temple.

The author’s statement that the temple is lovely indicates that he loves it and the reason why he loves it is because it was the place where the God of heaven had chosen to dwell on earth. Since the death of Jesus and his subsequent resurrection and ascension, buildings are no longer the house of God. Rather his people are where he dwells, so we are not to assume that the building where we gather is God’s house. But do we love his people because they are where God dwells by his Spirit?

The fact that the psalmist was away from the temple did not mean that he could not recall what he had seen there and rejoice in what he remembered. In its courts, he had seen the invisible God revealed through the various activities taking place there - his holiness revealed through the necessity of sacrifices, his covenant love revealed in giving special blessings to his chosen people, and his desire to be with them in peace revealed in the fellowship offerings. The temple was a place of refuge, and even the fact that birds such as sparrows and swallows nested there reminded him of the safety of the presence of the sovereign God. He also recalled those who would be on duty in the temple, leading the praise of God (vv. 1-4).

This unknown psalmist also recalled those who would be worshipping there (vv. 5-8). Because the temple had a geographical location, it meant that everyone who worshipped there had to travel there. They were provided with divinely-given strength for the journey. Sometimes, they had to travel through arid valleys (Baca), but even there they were provided with water. Whatever the difficulties on the journey, the God-given strength continued and eventually they reached the temple and joined in with the worship. Therefore the psalmist prayed for his people to know God’s blessing. Their commitment to worship in an earthly sanctuary is a challenge to us regarding how much easier it is for us to be in the presence of God in a communal manner, and do we attend?

In verse 9, the psalmist prays for the king, the one whom God had anointed as their shield. He needed divine wisdom to govern, but here he symbolises the need Israel had for divine protection. The author knew that the king in himself had little power, therefore he prayed for God to ensure that his kingdom would continue. We also should pray for his kingdom to continue, although we know that our King Jesus has all power.

In verse 10, the author recalls those who would be engaged in the activity that he would have done when he was on duty. Sometimes this reference to a doorkeeper is taken to mean a humble activity, but that is to misunderstand the role. When on duty, he would be a guide for those attending the worship activities as well as a protector controlling access to the temple. Such responsibility was much better than living among the wicked.

The psalmist knows that his God is good (v. 11). God is like the sun and warms his heart, giving him light in a world of darkness; the Lord is a shield protecting him from opponents of every kind. God provides favour and honour simultaneously - after all, what greater privilege can be given than to be allowed to worship the exalted Lord! 

As long as the worshipper lives according to God’s instructions, he will received good things from the God of all grace. The believer does not merit them because of his behaviour, but he will not receive them if he becomes careless about his commitment to God.

The psalmist closes with the thought that, although the Lord of hosts is surrounded by worshippers, he is blessed because of the individual relationship he has with his God. The God of the many is also the God who gives great blessings to each of his people in a personal way (v. 12).

Psalm 83 - Prayer for Deliverance

In this psalm, Asaph prays about a possible onslaught on Israel by surrounding nations mentioned in verses 6-8. Those nations had not kept their plans secret. Indeed they rejoiced in the prospect of bringing an end to the existence of Israel.

What arguments does Asaph use in his prayer? First, he mentions that those peoples are the enemies of God, that they hate the Lord, that their combined action is an agreement against him (vv. 1-5). Second, he mentions the relationship that Israel has with the Lord - they are his people, his treasured ones. 

What requests does Asaph make to the Lord? First, he asks God to repeat previous expressions of his defence of his people when he defeated their powerful enemies (vv. 9-12). Second, he asks God to destroy them, and he uses several pictures to explain the intensity of his desire, such as a fire destroying a forest, or a hurricane causing fear and damage.

Why does Asaph pray in this way? His main reason is that he wants the name of God to be glorified even among those enemies. In verse 16, he prays that such adverse circumstances would lead those nations to seek God. In verse 18, he prays that such a divine intervention would lead to those nations discovering that the God of Israel is the exalted Sovereign everywhere.

Asaph reminds us that prayer requests should be based on valid evidence of divine power being exercised - he took his information from God’s previous actions in the past. He shows us too that requests should be heartfelt - his illustrations of what divine action would look like indicate his intensity. His requests further show that he realised that heavenly blessing is more important than earthly success - it would be better for those nations to be crushed if they came to know God as a result. And his requests remind us of the words of Jesus that we should pray for our enemies.

The equivalent of Israel today is the church. It is under attack from secularism in some places and religious and political persecution in other places. Asaph’s prayer instructs us about how we can pray about such situations.

Of course, we should take note of the sense of urgency that the psalmist has in verse 1. His dilemma is that God so far has not intervened and stopped the threatened attack. Why does God seem to be inactive in the face of such threats? Asaph’s dilemma is often our dilemma.

Psalm 82 - What about rulers?

Jesus mentions this psalm in John 10:34ff. He referred to this psalm when answering those who accused him of blasphemy for calling himself the Son of God. The point of their criticism seems to have been that no-one should be called by that title because it indicates deity. Jesus’ reply was to remind them how little they knew their scriptures because in this psalm human judges are called sons of God.

Asaph describes God as the highest authority to whom all rulers and judges in Israel are accountable. He is aware of their constant acts of injustice and favouritism on behalf of the wicked. Their misrule has been the norm that their subjects have experienced. Those rulers should have been looking after the needy and protecting them from injustice, but they did not (vv. 1-4). 

Why did they govern in this sinful manner? Asaph gives the answer in verse 5. They had no spiritual awareness, which happened because they ignored the Word of God. As rulers in Israel, they should have known what he required from them.

The outcome is inevitable. Although they have been given a high status, their time of authority will come to an end with their deaths. None of them can reign permanently. They should have ruled recognising the authority of God over them, but the reality is that they will all experience the sentence of death imposed on everyone for their sins by God since man rebelled in Eden (vv. 6-7).

Asaph knows that life will not always be like this. He knows that the nations will one day serve God. In order for that to happen, God will have to judge the wicked. After he does so, those he rules over will know and enjoy real justice in action. This looks like a longing for life in the new heavens and new earth.

But before that takes place, his people should imitate Asaph and pray to God for his intervention and judge those who misrule for their own benefit (v. 8). Concern for our fellowmen should cause us to do so because many in the world suffer from injustice and mistreatment.

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