NEW TESTAMENT USE OF OLD TESTAMENT PASSAGES: HEBREWS 2:5-9 AND PSALM 8:4-8; HEBREWS 10; 5-9 AND PSALM 40:6-8

  INTRODUCTION

            The first recipients of Hebrews are not named, but most scholars believe that it was written to Jewish Christians due to its emphasis on Jewish motifs and themes. Quotes from the Old Testament are used throughout the book. The Jews that did not live in Jerusalem would have spoken Greek, and this may be the reason the Old Testament quotes were taken from the Septuagint.

There are differences in the way the passages are understood in the New Testament versus their understanding in the Old Testament. This raises the question: Is the New Testament author being true to the essence of the Old Testaments authors meaning.  Jonathan Lunde points out that the goal is “to recover the profoundly theological nature of the NT use of the OT Scriptures and thereby to appreciate more deeply the astounding glory of the revelation that has come from Jesus.”[1]

Psalm 8:4-8 is used in Hebrews 2:5-9 and Psalm 40:6-8 is used in Hebrews 10:5-9. By taking a closer look at these passages a deeper meaning may be achieved, and a greater understanding of the message that God is speaking to his people not only then but now. 

THE MESSAGE OF PSALM 8

Psalm 8 is a hymn. One could imagine David sitting under the night sky looking up at its glory, and speaking forth this poetry. It begins with “O Lord our Lord how excellent is your name in all the earth” (Psalm 8:1a). These same words end the chapter, and draw attention to God’s sovereignty. He is a majestic God, a mighty God, a God of wonder and power. These words create a framework for the key point of the chapter. God made man to reflect his glory.  “out of the mouth of babes and nursing infants you have perfected praise” (Psalm 8:2). This is quoted by Christ in Matt. 21:16. Children are receptive to the love of God, and they need care. “…My strength is made perfect in weakness…” 2 Corinthians 12:9a). “So, strength resides in the cry of one who has privileged access to one who embodies strength.”[2] Everything man has from his life to his death to eternity he has because God provided it. He fights our battles against the enemy, and through him we can stand strong. “

David is amazed at the magnificent of God’s creation. He sees the heavens, and the moon and stars the majesty of God’s creation, and he asked the question: “What is man that You are mindful of him, and the son of man that you visit him” (Psalm 8:4)?  It is a rhetorical question, and the answer is in the heart of God, but David continues. God made man in his image. Humanity was made a little lower than the angels, but was crowned with glory and honor. In Jesus all that man was meant to be was personified. God gave man dominion over this world, and over his creations, and then man bowed a knee to Satan in the garden. Christ the perfect man bought it back as we will see as we look at Hebrews 2: 5-9.  Verses 7-8 spells out all that man was meant to have dominion over. It takes us back to Genesis 1. “Thus, in view of the greater dominion of Jesus, one that includes death, Psalm 8 also becomes prophesy of a greater fulfillment of the “everything” of verse 6.”[3]

THE MEANING OF PSALM 8: 4-8 IN OLD TESTAMENT CONTEXT

The previous Scriptures speak of the glory of God’s heavens. Delitzsch points out that the heavens are boundless space far beyond what man can see. They stretch out in space positioned as God desires, and “He has created them with all the skill of his creative wisdom. …The most natural thought would be: frail, puny man is as nothing before all this; but this thought is passed over in order to celebrate, with grateful emotion, and astonished admiration, the divine love that appears is all the more glorious light, - a love that condescends to poor man, the dust of the earth.”[4] The eloquent question that is asked in vs 4 is answered in vs 5. Man made a little lower than the angels was crowned with glory and honor. God cared for man.  This is amazing. “What is man that you are mindful of him” (Psalm 8: 4a). The close relationship that man had with God in the garden was severed at the fall, but God had a plan to redeem humanity. He wanted to bring man back to what he was meant to be, a son of the Most High God in close communion with him.

Man was to rule over creation. Verses 6,7, and 8 described what man’s job was to be. He was to have dominion over the works of God’s hands. God had put everything under his feet. “This Psalm reminds us that our supremacy in the natural world did not result from our own efforts or from something inherent in nature but from God’s deliberate choice.”[5] Chapter 8 takes us back to Genesis to remind us of where man started, and his place in the earth and in the heart of God.

THE USE OF PSALM 8:4-8 IN HEBREW 2: 5-9

Verse 5 begins with the word “for” taking us back to chapter 1:14 where angels are discussed. Christ is greater than the angels. “Are they not all ministering Spirits sent forth to minister for those who will inherit salvation” (Hebrew 2:14)? “Conclusion: the angels, therefore, most definitively, are not the ones to whom this “coming world” of salvation “has been subjected.”[6] At this point Psalm 8:4-8 is quoted from the Septuagint. The author of Hebrews quotes Psalms 8:4-8 which refers to Genesis to ascertain that God placed humanity over all the works of his hands including angels. Christ being in the form of man might cause an issue in proving his preeminence. The word “but” is used at the beginning of verse 6 which implies that man and the son of man will be at the helm in the world to come not angels. Humanities rule has been hindered due to the sin issue. Man can only be redeemed through Christ which brings him into right standing with God.

Vs. 9 quotes from Psalm 8: 7. He uses the name Jesus in this verse. Jesus, through his humiliation and exaltation regained for man what was lost. “But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that he, by the grace of God, might taste death for everyone” (Hebrews 2:9).

Psalm 8:4-8 in its Old Testament context takes the reader back to the Genesis story of creation. Verse four asked the question, and then in verse 5 gives the story of man before the fall. He was made a little lower than the angels, and crown with glory and honor. It tells what God did for man. He put him over the works of his hands, and put everything under his feet. In verses 7-8 there is a list of all that he was over. The Psalmist does not continue to the fall. This is what man was meant to be.

Hebrews tells us about the sin issue, and the result. “But now we do not see all things put under him” (Hebrews 2:8b). Now we see Jesus “who was made a little lower than the angels for the suffering of death” (Hebrews 2:9a). Jesus bought back what was lost. “The purpose of his incarnation, death, an exaltation was that he might fully experience death for every human being.”[7] The authors use of Psalm 8:4-8 in Hebrews 2:5-9 brings man full circle. The beauty of God’s plan for man, man’s fall, and then his redemption through Christ. Psalm 8:4-8 was prophetic of what Christ would do for man to restore him to his position with God. The author of Hebrews opens the full meaning of these Scriptures. “The Psalms is only Messianic in as far as it implies man’s final exaltation through Christ’s incarnation. It applies, in the first instance, and directly, to man: and only in a secondary sense to Jesus as man.”[8]

THE MESSAGE OF PSALM 40

The message in Psalm 40 would appear to be that when you are in a pit or in the miry clay (trials of life) wait on the Lord, because he will deliver you. Troubles have a way of keeping us dependent on God. He delivers David, and he sings songs of praise to God. David reminds the people that they must commit their lives to the Lord. God takes pleasure in the praises of his people. David did not hide his love or worship of God in his heart, but he proclaimed it before all. We are to praise God amid our troubles. David begins in trouble, and is delivered and the chapter ends with David in trouble, and asking God not to delay in delivering him. Psalm 40 is a visual of life. Trials will come, and our only hope is through God. We are to praise him through our trials and proclaim his goodness, so that others will see the righteousness of God, and experience his faithfulness and salvation.

THE MEANING OF PSALM 40: 6-8

“If verses 6-8 are to be related directly to those that follow, we should understand the doing of “your will” to be the proclaiming of your righteousness (vv. 9-10). In this light, these verses are not polemic against sacrifice per se; they merely assert that sacrificial offerings are not the prerequisite for entrance into the temple.”[9] He does require that we use our ears to hear what he is saying. When God speaks we need to listen closely. He speaks in a still small voice as with Elijah. He was in the still small voice. God desires not sacrifice, but a heart that is willing and obedient. It is the submission of the person to the will of God. He wants only what is best for us, and we can yield in faith walking in his will and purpose. God has pleasure in those who are obedient, and come to him with praises in their heart. We need not only to hear, but to understand what the Lord is saying, so we can truly obey. David brought the sacrifice, but with it he presents his life to the Lord. 

THE USE OF PSALM 6-8 IN HEBREW 10:5-9

David was the anointed of God, and his covenant with God was that his heir would sit on the throne of Israel forever. The words of David in this section of Psalm 40 is inspired by the Holy Spirit, and prophesies the words that will be spoken by Christ. He would offer up himself as the perfect sacrifice, and there would be no need for animal sacrifices. This is why the author of Hebrews used this specific set of Scriptures. In his death he fulfilled the requirements of the law for the perfect sacrifice. “The practice of ritualistic sacrifice apart from a sincere commitment to God’s will falls short of the divine intention for the sacrificial system.” [10]The prophetic part of Psalm 40 is complete by verse 10. “In the Epistle to the Hebrew, 10:5-9, 7-9, of this Psalms are, by following the LXX, taken as the language of the Christ at His coming into the world. There can be no doubt in this particular instance that, as we look to the second part of the Psalm, this rendering is brought about typically…. We are not thereby compelled to understand the whole Psalm as typically predictive”[11]

When comparing the textual differences, it depends on the version of the Bible that is being used. Hebrews used the Septuagint, but today there are so many versions to choose from that it becomes more difficult. The wording in the NKJV is very close to the LXX.

The Septuagint, “Sacrifice and offering thou wouldest not;” NKJV says, “Sacrifice and offering you did not desire,” Septuagint, “whole- burnt- offering and sacrifice for sin you did not require.” NKJV, “In burnt offerings and sacrifices for sin you had no pleasure.” At the end of the next phrase the Septuagint uses, “concerning me” and the NKJV says “of me”. The last section is quite different. The Septuagint says, “I desire to do thy will, O my God, and thy law is in the midst of my heart.” The NKJV says, “To do thy will, O God.” It then continues with verse 8.

Although Psalm 40:6-8 is prophetic it also applies to David’s situation. David had a heart for god. He understood the power of praise, and he understood that the attitude of the heart that brought the sacrifice and burnt offering was equally important. Psalm 40 is about persevering in trial and tribulations through faith, and because of that faith in God there is praise. The law required sacrifices and burnt offerings, but they needed to be offered with a right heart. David had a right heart, and as he proclaims his delight to do the will of God he also prophesies of The Messiah who would come through his line. The New Testament writer is faithful to the meaning of the message, because the message David was giving was also the heart of the Messiah.

CONCLUSION

We must always recognize Jesus. He is the exalted Lord of all things. We still wait for his return when all that was done by his life, death and resurrection will be fully recognized. “We walk by faith not by sight” (2 Corinthians 5:7). There is a difference in the way the New Testament uses the Old Testament, but it brings a fuller understanding of the Scripture, and a deeper meaning for the church today as they benefit from both.

                                                BIBLIOGRAPHY

Broyles, Craig C. Psalms. Grand Rapids, Michigan: Baker Books, 1999.

Cockrill, Gareth Lee. The Epistle to the Hebrews. (Grand Rapids, Michigan: William B. Eerdmans Publishing Company,2012),127.

George H. Guthrie. Hebrew: The NIV Application Commentary. (Grand Rapids, Michigan: Zondervan, 1998), 328.

Walter C. Kaiser Jr., Darrel Bock, Peter Enns. Tree Views of the New Testaments Use of the Old Testament. (Grand Rapids, Michigan: Zondervan, 2008), 41.

Keil and Delitzsch. “Commentary on the Psalms”. (Edinburgh: T &T Clark, 1892), Clark’s Foreign Theological Library. fourth series, vol. XXIX, vol. 1, 153.

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[1] Walter C. Kaiser Jr., Darrel Bock, Peter Enns. Tree Views of the New Testaments Use of the Old Testament. (Grand Rapids, Michigan: Zondervan, 2008), 41.

[2] Broyles, Craig C. Psalms. (Grand Rapids, Michigan: Baker Books, 1999). 71.

[3] Ibid., 73.

[4] Delitzsch. “Commentary on the Psalms”. (Edinburgh: T &T Clark, 1892), Clark’s Foreign Theological Library. fourth series, vol. XXIX, vol. 1, 153.

[5] Craig c. Boyles, Psalms. (Grand Rapids, Michigan: Baker Books, 1999), 72.

[6] Gareth Lee Cockrill. The Epistle to the Hebrews. (Grand Rapids, Michigan: William B. Eerdmans Publishing Company,2012),127.

[7] Ibid., 135.

[8] Delitzsch. “Commentary on the Psalms”. (Edinburgh: T &T Clark, 1892), Clark’s Foreign Theological Library. fourth series, vol. XXIX, vol. 1, 153.

[9] Craig C. Broyles. Psalms. (Grand Rapids, Michigan: Baker Books, 1999), 191.

[10] George H. Guthrie. Hebrew: The NIV Application Commentary. (Grand Rapids, Michigan: Zondervan, 1998), 328.

[11] Ibid., 34-35.

Copyright 2016
Kathleen Hadley

Book Review: The Messiah and the Psalms by Richard P Belcher JR

BELCHER’S APPROAH TO THE PSALMS

            Belcher has a Christological approach to the Psalms. He discusses the fact that Jesus opened the Old Testament Scriptures to the disciples on the road to Emmaus, and later to the rest of the disciples. Christ uses the word “all” in relationship to the Old Testament. “And beginning with Moses and all the prophets, He explained what was said in the Scriptures concerning Himself” (Luke 24:27). “Thus Jesus himself gives the divine authorization for reading all the Old Testament in reference to him.”[1] God had a plan and a purpose that was laid out in the Old Testament. It was not always easy to see depending on how it was approached. The Jews expected a Messiah that would deliver them on a physical and economic level not a spiritual level. “They expected that when the true son of David would arrive, God himself would reign. It would mean the rule of God’s justice, liberation of the oppressed, the restoration of peace among humankind and in nature itself.”[2] Belcher points out that “the Old Testament is not fully understood until it is read in light of its fulfillment in Jesus Christ.”[3] There are Psalms that are considered Messianic, but the New Testament refers to many more than just these particular Psalms, and Christ included the Psalms in Luke 24:44 where He states that “everything must be fulfilled in the law of Moses, the prophets and the Psalms.”

            Belcher has a strong, well organized book. He discusses both Luther’s use of Christological interpretation and Calvin’s historical interpretation of Psalms 1. He give a concise look at three ways the Psalms can be interpreted which are the historical-critical, literary-critical, and historical-grammatical which he appears to prefer.

STRENGTHS AND WEAKNESSES OF BELCHER’S APPROACH

            There is no doubt that Belcher has a deep love and respect for the Scriptures. His view of divine authorship is very clear to the reader. He shows the reader how to find Christ in the Psalms. The strength of the book is felt in its organization, and the fact that he goes through many Psalms giving to readers the benefit of his expertise. He shows the reader how to approach a Psalms through the genre, because this opens the meaning of the Psalms. Belcher maintains his technique throughout the book. This should allow any reader to be able to use his technique on any Psalms.

            There is at times a problem relating Christ to a Psalm, and in fact the reader must be flexible to be able to find Christ in every Psalm. Christ is the life of the Scriptures. He flows through it. Psalms 1 is a good example of the difficulty that can arise. Calvin points out that, “It is appropriate to conclude that ‘the man’ who is blessed because he meditates on the law of God refers to any Israelite.”[4] Luther “in his interpretation of Psalm1:1 he sets forth that the literal sense  Jesus Christ made no concessions to the design of the Jews.  The allegorical sense is related to the church, which means that the holy church did not agree to the evil designs of the Jews against Christ.”[5]

ANALYSIS OF PSALM 45

            Psalm 45 is one of the royal Psalms. It is a royal wedding song that extols marriage, and if the reader looks at verses 6-7 and compares them with Hebrew 1:8-9 the reader would find a repetition of this thought. “But to the son he says: your throne, O God, is forever and ever; A scepter of righteousness is a scepter of Your kingdom” (Hebrews 1:8). The words ‘Your throne,

O God’ begins to lead the reader into a picture of the Messiah. His throne is forever and ever. The scepter was a representation of power and authority. The Messiah has a scepter of righteousness which is the scepter of his kingdom. In Genesis 49:10 we find Jacob’s last words prophesying of the Messiah that will come through the tribe of Judah. “Until Shiloh comes; And to him shall be the obedience of the people” (Genesis 49: 10b). The definition for Shiloh as found in Strong’s Exhaustive Concordance says, “An epithet of the Messiah.” The Roman soldiers mocked Christ by giving Him a scepter of a reed. Matthew 27:29b says, “and a reed in His right hand. And they bowed the knee before Him, and mocked Him, saying, Hail, King of the Jews!”

            The word God according to Strong’s Exhaustive Concordance says that it is Elohim which is a plural of eloha. “gods in the ordinary sense; but spec. used …. of the supreme God;

“Therefore God, Your God, has anointed You With the oil of gladness more than Your companions” (Psalms 45:7b). This would appear to speak of the king as God, and then we see God the Father and God the Son who was anointed by the Father. This declares the deity of Christ. The anointed one refers to Christ the Messiah, and the bride is the church. She has left all relationships behind, and has become part of the king’s family. Revelations 19: 7-8 speaks the bride of Christ.  The bride of Christ is resplendent in gold.

            Psalms 45 is a beautiful depiction of the relationship between Christ and the church. The institution of marriage is to give a picture of Christ relationship to the church. A man and wife should be as one with their energy given to the same things. The church is to further God’s Kingdom here on earth. The kingdom of heaven is within us, and we are His representatives here on earth. 

ANALYSIS OF PSALM 22

            Psalms 22 is a lament Psalm that ends on a note of triumph. This Psalm shows David in his distress, but it is prophetic also. At points the reader becomes aware of the similarities with Christ’s crucifixion. “My God, My God, why have you forsaken me? Are familiar words that haunt us and remind us of the costly salvation Christ achieved through the cross.”[6] David’s cry to God in his distress brings us to the cross and then Christs’ resurrection. David walked with God, and was a man after his own heart. In this Psalm he reaches through generations to express not only his distress in the present, but the distress of a future descendant. We can read in Matthew 27:26 and Mark 15:34 the same words that begin this Psalm. “And about the ninth hour Jesus cried out in a loud voiced, saying, “Eli, Eli, sabachthani?” That is, My God, My God, Why have you forsaken me?” This Psalm is a reference to both David and Christ.  

This Psalm gives a description of the suffering that ends in death. It reminds us that Christ said, “I thirst” (John 19:28).  Acts 2: 30-33 speaks of David as a prophet who spoke of Christ. “Five phrases are used to describe how others view the psalmist: reproach, despised, ridicule, shoot out the lip and shake the head.”[7] “Not only does the psalmist cry out to God with unparalleled expressions of pain and loss (verse 1), but the writer also expresses hope in something close akin to resurrection (verses 29-30). Thus, Psalm 22 is appropriate for the hope that accompanies Jesus' passion as well as the grief. It anticipates a vision of God who holds the believer even after death that will only be expressed fully centuries later.” [8]

                                                       BIBLIOGRAPHY

Richard P. Belcher Jr. The Messiah and the Psalms. (Ross-Shire, Scotland: Christian Focus Publications, Ltd., 2006), 33.

Creach, Jerome. Commentary on Psalms. St. Paul, Minnesota: Luther Seminary, 2012). http//www.workingpreacher.org/preaching .aspx

Wright, Christopher R.H.. Knowing Jesus Through the Old Testament. (Downers Grove, Illinois: Intervarsity Press, 2014), 19.

           

[1] Ibid., 32.

[2] Christopher J.H. Wright. Knowing Jesus Through the Old Testament. (Downers Grove, Illinois: Intervarsity Press, 2014), 19.

[3] Richard P. Belcher Jr. The Messiah and the Psalms. (Ross-Shire, Scotland: Christian Focus Publications, Ltd., 2006), 33.

[4] Ibid., 18.

[5] Ibid., 16.

[6] Ibid., 116.

[7] Ibid., 168.

[8] Jerome Creach. Commentary on Psalms. St. Paul, Minnesota: Luther Seminary, 2012). http//www.workingpreacher.org/preaching .aspx

WORSHIP THEOLOGY

How does revelation, repentance, redemption, regeneration, relationship, and restoration correlate with our worship theology and the organizational presentation of our weekly liturgy? Explain. 

            Our worship theology is determined by who we have become through the revelation of Christ in our lives. It is through the working of the Holy Spirit the we become aware of our inadequacies, and realize our need for repentance and redemption. “This means everything when we speak of worship, because the new life brought about by the Spirit of God is what gives us the ability to become worshippers of the living God. Only when we are quickened by this wonderful life can we learn what praise and worship are all about”[1]It is when we humble ourselves before God, and cry out for forgiveness that we are redeemed and restored to right standing with God. It is at this point that God begins to build a relationship with us, but this is only possible through our surrender and our humility before an awesome God. If we are truly God’s people we will grow in becoming like Christ.”[2]

We read the word, and communicate with God. We share our experiences with other Christians as they share with us. All these aspects of our lives begins to reveal God to us. His goal is to reveal who He is to us, and as we begin to understand who He is we fall more and more in love with Him. The more we are in His presence the more we want to be in His presence. “If you have a love for God, a love for the Word, and are exemplifying the fruit of the Spirit in your life, it is probable that you are engaged in other disciplines as well such as prayer and fellowship.”[3]The weekly liturgy is part of the whole. It is through these that we can come together and experience Him even more. Through the Eucharist we remember and celebrate the work of salvation, and we gain strength to be all He would have us be.

            The worship theology correlates directly with our revelation of God. When we look at Paul and his teaching we understand that his theology came from his revelation of Christ which began on the road to Damascus. Paul had a relationship with God. He communicated with God, and listened when God communicated with him. They had open communication, and Paul’s theology was built from this. We also must remember that he was a Pharisee. He had lived according to the law and been trained in the law.

 The Bible is our revelation of God, and so staying in the Word is extremely important. We are told to, “study to show thyself approved unto God a workman that needs not be ashamed rightly dividing the Word of truth” (2 Timothy 2:15).

.

           

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[1] Kevin J. Navarro.  The Complete Worship Leader. (Grand Rapids, Michigan: Baker Books, 2001), 56-57.

[2] Ibid., 57.

[3] Ibid., 59.

Analysis of Psalm 91 (New Posts to Devotions)

Psalm 91 (KJV)

91 He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.

² I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust.

³ Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence.

⁴ He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.

⁵ Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day;

⁶ Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday.

⁷ A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee.

⁸ Only with thine eyes shalt thou behold and see the reward of the wicked.

⁹ Because thou hast made the Lord, which is my refuge, even the most High, thy habitation;

¹⁰ There shall no evil befall thee, neither shall any plague come nigh thy dwelling.

¹¹ For he shall give his angels charge over thee, to keep thee in all thy ways.

¹² They shall bear thee up in their hands, lest thou dash thy foot against a stone.

¹³ Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet.

¹⁴ Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name.

¹⁵ He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him.

¹⁶ With long life will I satisfy him, and shew him my salvation.

King James Version (KJV)

Public Domain

INTRODUCTION

            This eloquent and stirring Psalm is attributed to either Moses or David. Moses is thought to be the author due to a rule that specifies that if a psalm is not titled then it is attributed to the previous psalms author which in this case is Moses. However, The LXX Septuagint attributes it to David. It is titled “Praise of a song, by David.”[1] David was spoken of as “the sweet Psalmist of Israel” (2 Samuel 23:1). Whoever wrote it has blessed many generations of reader. We should keep in mind that psalms were sung in Israel even as many are in the church today.

            Psalm 91 is one of the most powerful declarations of the protective power of God. It not only gives us what he will do, but we are told what is required of us. Life’s journey can be perilous, but this Psalm has been a comfort to many throughout time. Its message is timeless. As God was with the Israelites, He is also with his children today. He does not change. We can trust Him, and have confidence in him as he reveals himself through His Word. We can run to him no matter what our situation. Psalm 91 tells us He is our refuge and our fortress, and we can put our trust in him. 

GENRE

            Psalm 91 is a song of confidence and trust in God. It is used during lent, because of Satan’s use of verses 11-12. (Matthew 4: 5-6). We see the protection of God for we are told that “He gives his angels charge over you, to keep you in all your ways” (Psalm 91:11). The Psalms of confidence are Psalms of Orientation. When difficulties of life arise one finds strength in the knowledge that God is there protecting and caring. The presence of God builds confidence and trust. Psalm 91 promises a lot. Verse 10 says, “No evil shall befall you, nor shall any plague come nigh your dwelling.” Richard P. Belcher Jr. asked the question, “Does God promise to much here? What happens when the promises are not fulfilled?”[2] We must keep our eyes on those that the Psalm was originally written for while remembering the Words of Christ. Christ said the servant is not greater than his Lord. If they persecute me they will persecute you (John 15:20). He also tells us “I have told you these things, that in me you may have peace. In this world, you will have trouble. But take heart! I have overcome the world” (John 16:33). Psalms 91 is a portrait of his care for his children. One can have confidence in this, because Christ has overcome the world. His walk was one of suffering, but he overcame it all, and brought us salvation. In the end, we have victory.

STRUCTURE

            Psalm 91 has three sections which consist of 1) verses 1-8, 2) verses 9-13 and 3) verses 14-16. “The first two sections have the same three parts: a description of the believer who confesses Yahweh as refuge, Yahweh’s promise of protective action, and promises of the believer’s security…. The third section (vv, 14-16) stands apart as a prophetic oracle (cf, Ps. 62, another psalm of trust closing with a reference to God’s speech, which forms the basis of the preceding personal confessions).”[3]

There are four sections used to expand on the meaning of this Psalm that should be looked at. 1) One is the confession of trust in the Lord.  2) Two gives the assurance that those who trust in God need not fear any evil. 3) The third section is the promise of God’s protection. 4) Four is a description of the Lord’s protection. He says he will “be with him in trouble, and deliver and honor him. With long life I will satisfy him, and show him my salvation” (Psalm 91:15b-16).

SUMMARY OF PSALM 91

            Psalm 91 is beautifully poetic. The use of imagery paints a picture of Gods protective power. One can be swept away into the presence of the Most High God. The KJV is especially beautiful to read. He is dwelling in the secret place of the Most High. Everyone has that place where they go whether it is an actual place or in a corner of their heart, where they draw close to God. Here there is peace that passes understanding. One is in the shadow of the Almighty. Verse 1 uses the imagery of being so close to Almighty God that His shadow covers the person. There can be no fear when one is that close to God.

            It starts out in the third person in verse 1, and in verse 2 it moves to first person moving to second person in verses 3-13. This person can expect deliverance from the snare of the fowler and from the perilous pestilence. The Interlinear Bible reads the fowler’s trap and destruction’s plague. The LXX Septuagint states, “from the snare of the hunters, from every troublesome matter.”[4] God is described as a mother hen who gathers her chicks under her wings to keep them warm and safe. The Psalmist uses this description in 61:4 and 63:7. We find Christ using this description when speaking to Jerusalem: “How often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing” (Matthew 23: 37). The use of shield and buckler implies total protection. It does not matter what it is; terror, weapons, plagues, destruction. The question is asked in the Word. Is anything too hard for God? (Gen. 18:14; Jer. 32:27).

If we are to have the protection of the Most High we must make Him our refuge and dwelling place. “The tremendous promises in 91:3-13 must be understood in the light of the covenant that God made with his people, for they are a reflection of those covenant promises.”[5] The blessings were dependent on the person’s response to God. Matthew Henry gives the three characteristics of those whom these promises belong: “They are such as know God’s name…They are such as have set their love upon Him; They are such as call upon Him…”[6] In verse 14 -16 we hear God speaking. God gives his reason for deliverance: He set his love upon me and, because he knows my name. The word used for love is khaw-seef’ which is to bind together.[7] It is a close relationship. God wants a relationship with His people. Verses 14- 16 has eight things God will do for those who set their love upon him and know his name: He will deliver, set him on high, answer him, be with him in trouble, honor him, satisfy him, and show him. There is no way anyone can out give God. God is generous beyond measure. Israel never lived in the fulness of his blessing. Do his children today live in the fulness of His blessing? It is something each of us need to consider.

LITERARY FEATURES OF PSALM 91

            The Psalms were written to reach the depth of the human experience. Psalm 91 from the first verse grabs our attention with its strong messianic focus. In verses 14-16 God Himself speaks. The first verse begins with “He”, and tells us a very important thing about him. He dwells in the secret place of the Most High. He is not an opportunistic visitor. His confidence is steady and unyielding. God is his father, and his mother God is his all and all. He walks so close to the Almighty God that His shadow covers him granting protection from anything that might arise. He shares his joys, his sorrow, himself with God, and God responds with love. It is this close relationship that he desires to have with his children. The use of figurative language paints this amazing picture for us. We see it used all throughout Psalm 91. Verse 9 refers to God as my refuge, and the Most High as a dwelling place.

            It is not surprising that God uses language at its richest to reach us. He is our creator, and the creator of our languages. We have literary devises, because He placed them in the heart of man. God’s truths are revealed to us in a way that touches us where we live, and in a way that is easy to remember. When reading the Bible, we also must remember there is a cultural issue also. “While we intuitively identify the category of a piece of literature we read in our own cultural, the same intuitions do not work when reading literature from cultures not our own, like those of the Bible.”[8]

In verse 4 it says, “He will cover you with His feather”. The visual that most people will see is a bird with its babies hidden warm and safe under its wings. It is a sight that if we have not seen it in nature we have seen it on television, or pictures in a book. It is a comfortable memory. It is a concrete idea. It affects us on the spiritual, emotional, and intellectual level.

            A merism occurs in verse 5 where it tells us that “You shall not be afraid of the terror by night, or the arrow that flies by day.” Using night and day communicates to us that we do not have to fear at all in an entire twenty-four-hour period. God is always caring for us no matter what a twenty-four-hour period may bring. Whether it be terror, arrow, pestilence, or destruction God has our back. “And we know that all things work together for good to them that love God, to them that are called according to His purpose” (Romans 8:28).

            We see the use of hyperbole in verse 13 where it speaks of treading upon the lion and cobra and trampling them underfoot. It is a picture of the evils that might threaten. No matter what it is “through God we shall do valiantly; for it is he who shall cast down our enemies” (Psalm 60:12). The hyperbole makes exaggerated claims that should not be taken literally. “Since poetry tends to utilize hyperbole and by its nature engages in strong images to make the point sharp and succinct, the patrons of this explanation purpose that the problem is resolved in the nature of poetry itself.”[9] Which brings us back to 11 and 12. Does God literally give His angels charge over you to keep you in all your ways? Do they bear you up lest you dash your foot against a stone? Satan used this against Christ in His temptation, and Christ answered with, “It is written, “You shall not tempt the Lord your God” (Matthew 4:5-8).  It tells us in Hebrews 1:14 “Are they not all ministering spirits sent out to render service for the sake of those who will inherit salvation?” It might appear that the first part is a statement, and the second part a hyperbole that might be an exaggerated claim. Dashing the foot against a stone might be falling into temptation, or making a mistake that could be fatal. It does let us know that God looks out for us.

INTERPRETIVE ISSUES

            One of the interpretive issues is the change in the person.  It starts in third person, and then goes to first person than to second person with God speaking in the last three verses. It raises the question of who is speaking? What is the problem being addressed, and how is the problem solved? Some believe it was a general blessing or possibly a temple entrance liturgy. By beginning with “He” it leaves it open. It could be anyone who has sought God and found Him, and is dwelling in the secret place of the Most High. Verse 2 is the speaker who tells us that God is his refuge and fortress. In verse 3 the speaker appears to be telling another person that God will deliver him, and goes through all the different situations of deliverance. God speaks in the third person. The Psalm appears to have been left open for the reader to determine. “The variety of images all9ows this psalm to be used for any situation [10]of threat.”

All the situations that it speaks of could apply to experiences in war. In the book, Psalm 91: Military Edition: God’s Shield of Protection tells of a soldier who had gone into battle. He was a Pennsylvania lieutenant who was on a mission. He was discovered by the enemy and had only a moment to cry out to God. He was shot in the chest and knocked back. The man with him thought him dead, and grabbed the gun from his hand and began shooting. The enemy was driven back, and it was discovered that the bullet had gone into the Bible he was carrying stopping at Psalm 91 pointing to verse 7. Psalm 91 may to be left open, so it becomes applicable to the lives of many throughout the generations. Using the third person to begin it says there is security for those who trust in the Lord.

            The metaphorical language used leaves it open for interpretation. God does not make mistakes. His Word preforms what He sends it to do. The Gospels refer to Psalm 91 in reference to Christ temptation. Christ uses the words of Psalm 91 to counter Satan. The question of whether Psalm 91 was used to drive out evil spirits has also been suggested.

            Psalm 91 is not easily classified. It has been considered a lament as well as praise and Thanksgiving. These might be included with the category of trust and confidence.  Bullock uses the pestilence in verses 3-7 as a reason to categorize it as a lament. He also uses the complaint against the authors enemies in verse 8. He finds the problem, complaint, and solution. The solution is in 9-13. “There we find a divine message in the form of an oracle.” [11]

THEOLOGY AND APPLICATION

There are those who look at Psalm 91 as a great comfort, and those who feel that its stance is unrealistic. The Psalmist gives a picture of God’s protection in the most horrendous circumstances, but while he does show us God’s action he believer is given a picture of what is required of him if he is to enjoy these promises. This brings us to the age-old question: Why do bad things happen to good people? This is a question that can be difficult when witnessing, and the question of why would a merciful God allow so much suffering? We do not like the answer to this question, because it takes us back to the garden of Eden. God not only created man with a free will, but also the angels have a free will. God is not going to override our freedom of choice, and we make bad choices.

Let us look at Lucifer’s choices. In the end, he tried to take the throne of God. He wanted to be God. We can read in Isaiah 14:12-17 which speaks of Lucifer as does Ezekiel 28. It is debated whether these are speaking of Lucifer or the king of Babylon or Tyre.  “He smote the people, not in justice, for their correction and reformation, but in wrath (v.6), to gratify his own peevish resentments, and that with a continual stroke, pursued them with his forces, and gave them no respite, no breathing time, no cessation of arms. He ruled the nations, but he ruled them in anger.”[12] We see the desire for ultimate power either way. They wanted to be gods. There is always a battle between good and evil. In fact, if you look at movies like the Avengers it is a battle between good and evil. It is the struggle that has raged since the beginning.

We watch the news and see all the wars and hear the rumors of war. The real battle that is being waged in between God and Satan for the souls of man. Psalm 91 gives us hope. It tells us of God’s protective power, and His love for His children.

Looking at verse 1 we see him dwelling in the secret place of the Most High. If we leap ahead to verse 14 where God speaks He tells us that “he” has set his love upon God. The LXX Septuagint says, “He has hoped in me.” This is one of the reasons that God will deliver him. The other reason is because “he has known my name.” God will answer when he calls, and be with him in trouble. God does not promise no trouble, but we know He is with us. He will deliver, honor, and satisfy. Most importantly “And show him My salvation.”

We have our eyes on our situations in life, and God is concerned about our homecoming when we leave this life. “For those He foreknew He also predestinated to be conformed to the image of His Son, that he might be the firstborn among many brothers and sisters” (Romans 8:29).

CONCLUSION

Psalm 91 may to some seem to be a bit overstated, but as we walk the walk we find that He is always with us guiding, protecting, comforting. He is the source of our total supply. As we read this Psalm we should be reminded that it was written before Christ came, and our perspective may be slightly different from the author and the audience of the time this was written. We have the Holy Spirit with with us always. Psalm 91, whether written by Moses or David, was written when they lived under the law. The writer could speak of God’s protective power without forgetting that these blessing were obtained by more than following the law. They were obtained by loving God. “Love the Lord your God with all your heart, with all your soul, and with all your strength” (Deuteronomy 6:5). When Christ came, He added to it. “This is the greatest and foremost commandment. The second is like it. ‘You shall love your neighbor as youself.” (Matthew 22:38-40).

Psalm 91 is a psalm of trust and confidence in God. When we dwell in the secret place of the Most High, under His wings he will be our refuge and our fortress. How can a person be afraid when they are in the presence of the Almighty? If these promises seem to fall short now as we daily face realities they will be fulfilled when we see Him face to face.

“When we look back on our life from the perspective of eternity, we are going to see that the power of Satan was so great, that the weakness of our flesh was feeble, and that the hostility of the world was so strong, that every day of our lives – if God had not intervened – we would never have made it through a day.”

John Calvin

BIBLIOGRAPHY

Belcher Jr., Richard P. The Messiah and the Psalms. Ross-Shire, Scotland: Christian Focus Publications, Ltd.,2006.

Brenton, Lancelot. LXX SEPTUAGINT: An English Translation of the Greek Old Testament. United States of America: Beloved Publishing, 2014.

Broyles, Craig C. Psalms. Grand Rapids, Michigan: BakerBooks, 1999.

Bullock, C. Hassel. Encountering the Book of the Psalms. Grand Rapids, Michigan: Baker Academic, 2001.

Futato, Mark D. Interpreting the Psalms. Grand Rapid, Michigan: Kregel, 2007.

Green, Sr., JAY P. The Interlinear Bible Hebrew-Greek-English. United States of America: Hendrickson Publishers, 2015. 

Henry, Matthew. Matthew Henry’s Commentary on the Whole Bible. Peabody, Mass: Hendrickson Publishers, Inc., 1996.

Strong, James. Strong’s Exhaustive Concordance of the Bible. Iowa Falls, Iowa: World Bible Publishers, no date given,

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[1] Lancelot Brenton. LXX Septuagint. United States of America: Beloved Publishing, 2014, 451.

[2] Richard P. Belcher Jr. The Messiah and the Psalms. (Ross-Shire, Scotland: Christian Focus Publication, Ltd., 2006), 58.

[3] Craig C. Broyles, Psalms. (Grand Rapid, Michigan: BakerBooks,1999), 361.

[4] Lancelot Brenton. LXX Septuagint. (United States of America: Beloved Publishing, 2014), 451.

[5] Richard P. Belcher Jr. The Messiah and the Psalms. (Ross-Shire, Scotland: Christian Focus Publication, Ltd.,2006), 59.

[6] Matthew Henry. Matthew Henry’s Commentary on the Whole Bible, vol. 3. (Peabody, Mass.: Hendrickson Publisher, Inc., 1996),482.

[7] James Strong. Strong’s Exhaustive Concordance of the Bible. (Iowa Falls, Iowa: World Bible Publishers, No year given), Hebrew 2836.

[8] Mark D. Futato. Interpreting the Psalms. (Grand Rapids, Michigan: Kregel,2007), 141.

[9] C. Hassel Bullock. Encountering the Book of Psalms. (Grand Rapids, Michigan: Baker Academic, 2001), 228.

[10] Craig C. Broyles. Psalms. (Grand Rapids, Michigan: BakerBooks1999), 361.

[11] C. Hassel Bullock. Encountering the Book of Psalms. (Grand Rapids: Michigan: Baker Academic,2001), 139-142.

[12] Matthew Henry. Matthew Henry’s Commentary on the Whole Bible. Vol.4 (Peabody, Mass: Hendrickson, Publishers, Inc. 1996),