Archive for the 'Thoughts' Category

Psalm 77: Remember!

The final project for my class on the Psalms this past fall was a research paper on the theme of human and divine remembrance in Psalm 77. The paper was long and unwieldy, not particularly suitable for a blog post. But I did want to extract a few of the key themes from my study of Psalm 77, which constitute the thoughts below. Enjoy!

Claus Westermann writes that the Lord’s saving acts always involve a verbal exchange or dialogue between God and man, including “both the cry of man in distress and the response of praise which the saved make to God.” Nowhere is this dialogue more readily apparent in Scripture than in the Book of Psalms. Lament, supplication, confession, intercession, statements of trust, thanksgiving, and praise each weave their way through the songs of the Psalter, molding the hearts of believers to comprehend and follow the gospel pattern of anticipation and fulfillment. In particular, Psalm 77 is a poignant expression of the tension between the promises of God and man’s seemingly hopeless crises.

At least two primary themes within Psalm 77 should be considered: the effect of the psalmist’s questions and the effect of remembering the Lord’s mighty deeds. When the psalmist asks whether God has “forgotten to be gracious” (v. 9), is he speaking out of despair or out of hope? Interpreters differ on this question. Some take the psalmist’s reflection as despairing, concluding that the present looks even more bleak since God’s promises seem to have ended. Others, however, suggest that the psalmist is more incredulous: Surely God has not forgotten; therefore his mercy will surely return. Some even conclude that Psalm 77 leaves these questions to “hang unanswered” so that they can be carefully considered by each individual reader and singer.

Second, what about the “unseen footprints” referenced in v. 19 among the listing of God’s mighty deeds for his people? Almost certainly the event in view is the crossing of the Red Sea as recounted in Exodus 14, a miraculous occasion to which the people of Israel often turned in times of questioning (cf. Pss. 78, 106, 114). Most simply, the metaphor of unseen footprints may suggest the Israelites’ belief that the Lord went through the sea with them, so that his footprints, like theirs, were covered by the waters when they returned to their normal place. Nevertheless, the comment still seems unexpected here, especially since the evident purpose of the historical recollection has been to call attention to the Lord’s very obvious ways of delivering his people (writhing waters, pouring clouds, audible thunder, visible lightning, and palpable earthquakes). The rhetorical effect of the “unseen footprints” is anticlimactic at best, especially when followed by the pastoral image of the people being led like a flock (v. 20).

Kraus notes based on this phrase that “all the creative miracles of Israel’s God bear the mark of concealment,” again a paradoxical remark given the very revealed character of the natural phenomena just described. But he elaborates: “Being near ‘without footprints’—without the visible proofs of his coming—that is God’s way of dealing with his people.” The Lord’s holiness may be displayed through his mighty acts in view of all the nations, as suggested by vv. 14-18, yet it also takes shape in the mysterious “other-ness” which veils him from human view.

But is it possible that v. 19 delves even deeper in its intent? At least three other interpretations are possible. First, this statement provides a ray of hope that the Lord may indeed be working within his people’s present distress as well, albeit with unseen footprints. His provident protection endures through times of affliction, even when it cannot be perceived as such. Second, the phrase may suggest a sinful forgetfulness on the part of God’s people, one which refuses to take note of his footprints even in miraculous occurrences like the crossing of the Red Sea or the providing of manna. Finally, even for the faithful, the description of the Lord’s deeds as “unseen” acknowledges that the perception of his presence originates in a human vantage point. Although Psalm 77 stops far short of explicitly stating this as such, an undercurrent of hope weaves its way through this section of the psalm: Perhaps the problem lies in the singer’s ability to see rather than in God’s ability to act.

In this sense, the activity of remembering is a corrective exercise which tunes the spiritual eyes to glimpse the Lord’s redemptive work more clearly. Remembering and forgetting thus emerge as dichotomous focal points of Psalm 77 which surprise the reader with their rhetorical implications. While the psalm begins with a complaint that God has forgotten his steadfast love, by its end an unexpected reversal has become apparent: perhaps it is not the Lord but the psalmist that has forgotten. Years of affliction and a national culture of unbelief have dimmed the singer’s spiritual eyesight, leaving him uncertain of the form or presence of Yahweh in his dark situation. But by recounting the mighty deeds of the Lord—a story he has only heard rather than seen—the psalmist is able to restore his confidence that the steadfast love displayed in the exodus from Egypt will continue to be displayed, even if subtly and imperceptibly, into the future. Such a conclusion is possible because God’s faculty of remembering is inextricably bound up in his covenant with Abraham—because he is “not a human being, that he should change his mind” (Numbers 23:19). The psalmist takes comfort: God remembers!

Augustine suggests that the same lack of faith that prevented the Israelites from perceiving God’s footprints through the Red Sea also prevented the disciples from understanding Jesus’ miraculous walking on the water in Matthew 14. At the same time, Christ’s response to Peter’s doubt exhibited above all his immeasurable compassion even toward the forgetful: “You of little faith, why did you doubt?” (Matt. 14:31). How comforting it is to imagine Christ speaking the same words to every sincere but doubting believer who, like the psalmist, questions the continuing validity of God’s promises. If the Psalms are any indication, the Lord in fact encourages his people to cry out to him in lament during times of great distress, pleading for him as the great Shepherd to right all of earth’s wrongs.

The apostle Paul wrote that “whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope” (Romans 15:4). The hope provided by Psalm 77 is that the Lord both knows and lovingly responds to our forgetfulness. What a mercy it is that despite this spiritual amnesia, he gently and lovingly guides us by his Word to places where we can pause and reflect on his steadfast love. In the various situations of human life, forgetting is all too possible. The danger is twofold: forgetting past mercies in light of present affliction, or forgetting past afflictions in light of present mercies. Yet in the dark valleys of life’s path, in the times when we fail to see Christ’s footprints, Psalm 77 remains a gentle and wise guide, teaching us slowly but surely to remember the unfailing love of the Lord, so that when deliverance comes we may be sure to “forget not all his benefits” (Psalm 103:2).

–MRK

For bibliographic references, see the full paper.

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Psalm 132: A Lamp for My Anointed

christmassidebarThe following is a guest post from Rev. Peter Holtvlüwer of the Spring Creek Canadian Reformed Church in Tintern, Ontario. Rev. Holtvlüwer graciously offered to share this meditation on “Christmas in the Psalms,” which originally appeared in the December 2015 issue of Clarion magazine and is reprinted with permission. Enjoy!

A Lamp for My Anointed

(Christmas in the Psalms)

Did you know that we can sing about Christmas from the Psalms? Christmas is the celebration of Christ’s birth and we usually turn to the Gospels to read about it. But the Savior’s birth was something the saints of the Old Testament eagerly waited for. The inspired writers anticipated it, hoped for it and often wrote of it. In the Psalms they sang of it too. Their words help to fill in the picture of who the Christ child is and what he came for. Take a stroll with me through Psalm 132 and see for yourself!

A Prayer for the Anointed

A look at the whole shows that the psalm has two basic parts: a prayer to the Lord (vv. 1-10) and the Lord’s response (vv. 11-18).  The unknown author is deeply concerned about the king of Israel as he starts out in v. 1, “Remember, O Lord, in David’s favor, all the hardships he endured.” Why is he so concerned for the king? As an Israelite, he knew that his personal fortunes and that of the nation were tied up in the success of the king. If the king was blessed and thrived, the people would be blessed and thrive.

Clearly, something is amiss with the king and that has the psalmist worried. The prayer for God to “remember” means much more than “bring to mind.” It’s a call for the Lord to intervene, to act on the king’s behalf. The king needs help. That comes out again in v. 10, “For the sake of your servant David, do not turn away the face of your anointed one.”

All kings in Israel were anointed with God’s holy oil into their office. It was God’s way of signaling to everyone that this particular man was chosen by the Lord to rule over his covenant people. The anointed one would rule, judge and protect the Lord’s people in the Lord’s Name, seeking to do them good. Only now it seems as if the Lord is no longer paying attention to the anointed one. The anointed king is struggling, and the nation struggles with him. It may even be that the anointed is under threat, and the people are alarmed.

The Anointed’s Determination

Whatever the specific crisis, the poet urges the Lord to remember what David had done in his service and make a move now to rescue the kingship. What could touch God’s heart more than David’s zealous oath to build, “a dwelling place for the Mighty One of Jacob” (v. 5)? We know from other Scriptures that this desire pleased the Lord (II Chronicles 6:8). David, the first anointed one who truly was “after God’s own heart,” greatly desired that God would have a permanent home among his people and was moved when the ark was “rediscovered” in the “fields of Jaar” (v. 6). He even leapt and danced with joy when the Lord allowed him to bring the ark of his presence into Zion (II Samuel 6). The author recalls the pious determination of David to ask that the Lord give help to the current anointed king, one of David’s sons.

King & Temple

The twin concerns of the inspired poet are the anointed one and the Lord’s dwelling place, the king and the temple. The king is in trouble which means the temple is under threat too. If the anointed one cannot defend Zion, there is no security for the temple. Destroy the anointed and you’ve destroyed God’s dwelling place. But protect the anointed, and you protect the Lord’s home among His people. At stake here is the heart and soul of life in the covenant: in the temple is where God met with His people and through the sacrifices on the altar offered them the forgiveness of their sins, peace and fellowship with Himself!

The Anointed of Christmas

It’s in the Lord’s answer that we start to see the connection to Christmas. The first thing the Lord does in v.11 is to remind the poet of his own oath to David. David had sworn an oath to Yahweh (v. 2), but Yahweh had sworn a better and grander oath, “One of the sons of your body I will set on your throne. If your sons keep my covenant and my testimonies that I shall teach them, their sons also forever shall sit on your throne.” The Lord reassures his people that he had in no way forgotten his promise, much less abandoned his people.

But why, then, was the king in trouble? Why the great concern for the future of the king, temple and Israel? Because those sons of David had not kept the Lord’s testimonies! The whole history of David’s line shows anointed one after anointed one going astray from the covenant, chasing other gods and often ruling harshly over God’s people. According to the terms of the covenant, the Lord warned and punished these kings and the nation which followed their lead, but still no son of David could be found to be that faithful anointed one!

None, that is, until the special Anointed whom the Lord sent at what we call “Christmas!” David’s line showed itself incapable of faithfulness, which God knew would happen, and so in v. 17 he promised to do it himself, “There I will make a horn to sprout for David; I have prepared a lamp for my anointed.” This is the announcement of the birth of Christ! In fact, the very word “anointed” is identical in Greek to the word “Christ” – Jesus, son of Joseph, son of David, is the Anointed of the Lord promised in Psalm 132!

Jesus the “Horn to Sprout”

The angel Gabriel announces Jesus’ connection to David and the kingship when he says to Mary, “And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end” (Luke 1:31-33). Just like the Lord promised in Psalm 132:12, there will no end to this Anointed’s kingdom for he will not fail to obey all the terms of God’s covenant!

He will be a “horn to sprout for David” says v. 17. That’s a metaphor for royal power. Bulls were common animals in Israel – big, powerful beasts. And the strength of the bull was seen in his horn(s). Even today, a charging bull is a hundred times more feared if he has horns than if he has none. So the horn came to symbolize power, strength, ability to overcome enemies – all things the king of God’s people needed! And on Christmas, the long-awaited horn sprouted and today he reigns with all the power of Almighty God from heaven, gathering and protecting his people and subduing his enemies under his feet! (I Corinthians 15:24-25). This horn lives to guard and guide also your life!

Jesus the “Lamp” to Shine

The Holy Spirit uses another metaphor to describe the coming one: he will be a “lamp for my anointed” (v. 17). Since this is in parallel with “a horn to sprout for David,” the Lord is promising to provide for David not only a “horn” but also a “lamp.” David himself was called the “lamp of Israel” (2 Sam 22:29) and years after his death, in the time of unfaithful anointed ones, we read “Nevertheless, for David’s sake the Lord his God gave him a lamp in Jerusalem, setting up his son after him, and establishing Jerusalem” (1 Kings 15:4).

The king of God’s people was described as a lamp for David, meaning two things: he would continue the dynasty of David (its light would not flicker out) and at the same time he would be a light for the people. A king who ruled well, who obeyed God’s law and led the people in faithfulness was like a brightly lit lamp, leading the way, showing people the pathway of peace and prosperity. For many centuries, though, the lamp of David’s line was very dim or even not shining at all – until Jesus was born! What does John say of him in the opening of his Gospel? “In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it!” (John 1:4-5).

Jesus himself later declared, “I am the light of the world” (John 8:12). This lamp shines with the good news that all who believe in him will be forgiven their sins. As king, Jesus shines forth the clear teaching of His Father that there is forgiveness and life for all who put their trust in him! He is the Word and as he explains and imprints his Word on our hearts by his Spirit, our way is lighted up before us! In his light, we see how we should walk and serve in gratitude for the Father’s salvation. All this began with the birth of Christ, the lamp of David!

Yahweh’s Dwelling Place

There’s one more Christmas truth embedded in Psalm 132. The kingship of David’s line is forever fixed in the person of Jesus but so is the very dwelling place or temple of the Lord! Verse 13 says, “For the Lord has chosen Zion; he has desired it for his dwelling place; ‘This is my resting place forever; here I will dwell, for I have desired it.’” God had chosen to dwell in Zion’s temple, behind the curtain, with the sacrifices bridging the gap between the holy God and his sinful people. But that temple was destroyed. True, it was rebuilt, but no longer was the ark inside of it. And the people were not free to go behind the curtain. It was an imperfect symbol of God’s presence among His people.

This, too, radically changed at the birth of Jesus! Do you remember what the angel said of his name? “‘Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel’ (which means: God with us)” (Matt 1:23) God with us! In the very person of Jesus is not merely a man to sit on David’s throne but he is God Himself! The very name Jesus means, “Yahweh saves.” Jesus is Yahweh in the flesh and with his birth he has made his permanent dwelling place in the human race, among the people he loves! His disciples could go right up to him in person to listen, to converse, to worship and fellowship – and one day we will do the same!

King Immanuel

At Christmas, the Lord fulfills the promises and expectations of Psalm 132. David’s desire to have God dwell among his people is realized in the child called “God with us.” And the people’s desire to have the anointed one protected and equipped by the Lord to forever rule them as loving king is also achieved in the Christ child. Who would have thought that the Anointed One would also be the very temple of God? Who could have predicted that the everlasting king of God’s people would be none other than Yahweh in the flesh?

Jesus Christ is the powerful horn against whom no enemy can stand and under whom we are invincibly protected. He is also the bright lamp who shows us the way of life by his Word and Spirit. Son of David, Son of God. He is your God and your King – rejoice in Him! A blessed Christmas to you from Psalm 132!

–Rev. Peter Holtvlüwer

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Psalm 25: The College of Grace

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To you, O LORD, I lift my soul.
O my God, in you I trust.

–Psalm 25:1,2 (ESV)

The new school year brings with it a mixture of excitement and anxiety. Students of all ages worry whether they will make new friends in a new school, whether their coursework will be manageable, or whether their teachers or professors will be gentle or tyrannical. College freshmen wonder how they will survive living away from the comforts of home and school. Eagerness and dread blend together in a classic combination so unique to this time of year.

Poised to enter my senior year of college, I sympathize with all students who have an intimidating course of study to return to next month, but I think particularly of the incoming college freshmen. Three short years ago I was in their shoes, losing sleep over hundreds of questions (both important and totally unimportant) about what my life would look like. If I could travel back those three years, I often wonder what words of wisdom I might have for my freshman self. I think it would be a relatively short list: avoid the fish tacos, take more communication classes, and don’t expect hot water on the third floor of the dorm at 6 a.m. But above all these practical tips, there would certainly be one piece of advice in bold print: Study Psalm 25.

In Hebrew Psalm 25 is an acrostic. In other words, each verse begins with the successive letters of the alphabet. As it turns out, Psalm 25 presents not just a literal alphabet but also a spiritual alphabet, a set of principles for wise living in a foolish world. The more of college I experience, the more I recognize the stores of wisdom this psalm offers to all of us who are students in the lifelong course of the Christian walk.

“Let me not be put to shame.” I can definitely recall times in my college experience when I felt ashamed: maybe it was the disappointing grade I got on a paper, or the conflict I handled poorly, or the times when I failed to meet my own expectations. “Let not my enemies exult over me.” There are enemies in college too—perhaps not actual bullies, most of the time, but the triple evils that attack Christians in their walk: the devil, the world, and our own sinful flesh. Whether or not you attend a Christian school, you will feel these pressures at some point, and there will be times when you feel that they have triumphed over you.

The world tries to paper over the shame and disappointment we experience with pep talks about success and self-definition. Be your own person! Rise above your circumstances! Take control of your destiny! Surprisingly, this is the very opposite of the psalmist’s solution. His answer sounds passive, even paralyzing: “None who wait for you shall be put to shame.” Far from blazing his own trail, the psalmist seeks directions to a pre-existing path: “Make me to know your ways, O LORD; teach me your paths.” He describes waiting on God “all the day long,” a discipline that seems thankless and fruitless. Yet it is here, according to this psalm, that the believer will find true success.

In The Treasury of David, Charles Spurgeon pictures Psalm 25 as the request of a little child: “Father, first tell me which is the way, and then teach my little trembling feet to walk in it.” If there is one thing college has taught me, it is that I often do not know the way. As a freshman, I loved to picture myself excelling in all my classes, surrounded by groups of great friends, and pressing forward to exciting prospects after graduation. God has provided many of these blessings, and they are blessings indeed. But it is impossible to really enjoy such gifts without a kind of wisdom that no college can impart, a wisdom gained from the humbling experience of waiting upon God through times of doubt and hardship as well as ease and assurance.

While the path may often seem steep or overgrown, Psalm 25 promises that those who wait upon the Lord will receive this heavenly wisdom. “Good and upright is the LORD; therefore he instructs sinners in the way.” If you can take one verse with you through your college education—and through the rest of life’s difficult decisions as well—let this be it. Do you need to confess nagging sin? Do you doubt your strength to follow Jesus all the way to the end? Do you feel lonely and homesick? Psalm 25 offers you a spiritual alphabet to remind you of the wisdom that comes from above. It is a syllabus that will guide you successfully through all the halls and corridors of what Spurgeon called “the college of grace.”

–MRK

The Safest Place in the World

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Times Square Ball

Sixty miles from my house is a flagpole with a giant illuminated ball suspended at its top. It looks kind of gaudy, and no one is really sure why it’s there. But we do know that at 11:59 pm it will slowly descend 70 feet until it reaches the ground at the stroke of midnight, ringing in the start of 2016.

Oh, and right now a crowd of about a million people is packed on the streets waiting for this climactic event. That’s a small number compared to the estimated billion people who will watch the event from their TV’s, laptops, and smartphones.

This is one New Year’s tradition, and it’s the one we New Yorkers typically think of first. But there’s a much older January 1 custom: the singing of “Auld Lang Syne.” This beloved Scottish ballad is a call to remembrance, asking, “Should auld [old] acquaintance be forgot,/and never brought to mind?”

Ironically, few people remember “Auld Lang Syne” itself nowadays. In fact, earlier tonight NPR published a blurb lamenting the song’s decline in recent years. Ruth Perry, a professor from MIT, is quoted as saying:

People have to learn to sing together again. I think it’s important. I really do. Because it’s bonding. Because it’s community-making. Because we don’t have enough such glue in our culture. It would be good to revive that which there is. It’s very good for people to feel that they’re part of something bigger than themselves.

I can’t help but mourn the fact that our New Year’s celebrations, as raucous as they may be, seem to be missing this “cultural glue.” We still “celebrate,” but don’t always remember for what—just like we’re “thankful,” but not sure to whom. And celebration is hard in an age of terror; the same news report I referenced earlier also mentioned that security forces in Times Square are in the thousands. Only in the presence of a massive corps of heavily armed policemen can NYC Mayor Bill DeBlasio assert that the city tonight is “the safest place in the world.”

DeBlasio may be good at denial, but judging by the international news headlines in the past few days, we’re scared. We’ve been scared for a long time. And scared people don’t sing.

Or do they?

What put the plaintive tones of “Auld Lang Syne” back in my ear was a blog post I read earlier today over at GentleReformation.org. There Reformed Presbyterian minister Nathan Eshelman called my attention to another set of words sung to the same tune: the words of Psalm 77.

Forever will the Lord cast off, show favor never more?
His steadfast love forever cease? His promise come no more?
Has God forgotten all His grace? Has his compassion gone?
Or can it be His mercies all, He has in wrath withdrawn?

If you ask me, I’d say the singer of these words sounds scared, to say the least. He sees terror all around him, and worst of all, he feels God’s absence. Perhaps, he fears, God has forgotten.

That’s a thought that should make us flee Manhattan, turn off the TV, cancel the ball drop—because if God has forgotten, why should we welcome another year? Another year of disease, shootings, famines, earthquakes, fires, terror? Is the “something bigger than ourselves” just one absurd catastrophe? It would be far more fitting to watch the midnight countdown in slack-jawed horror.

But that’s not where the psalmist leaves us. The setting goes on (sing along, if you know the tune):

Then I replied, Such questions show my own infirmity.
The firm right hand of Him Most High through years must changeless be.
The LORD’s deeds I remember will, your works of old recall.
I’ll ponder all which you have done and weigh your wonders all.

God has not forgotten, says the psalmist. And neither should we. God’s right hand—and he who sits at his right hand, Jesus Christ—continue to rule the world unhindered. His promises to his people will be fulfilled. This is guaranteed for the future because it is demonstrated throughout the past. And the hinge point of this divine plan for history is revealed in redemption:

O God most holy is your way; what god is like our God?
O God of miracles, your strength, you have made known abroad.
You have redeemed your people all, the power of your arm shown.
Your people sons of Jacob are, and Joseph is your own.

–from The Book of Psalms for Singing, Psalm 77

For the Christian, then, New Year’s Eve should be an opportunity neither to celebrate in absurdity nor to quail in fear at the terror that surrounds us. For us it should be a milestone, a rest stop at which to check whether our trust and comfort are secure in the Rock that followed them through the wilderness, and that Rock was Christ.

Have you taken refuge in that Savior’s shelter? If so, you are in the safest place in the world. And you can sing.

Happy New Year.

–MRK

By Times_Square_Ball_2010.jpg: Susan Serra, CKD from Long Island, USA derivative work: Sealle [CC BY-SA 2.0 (http://creativecommons.org/licenses/by-sa/2.0)%5D, via Wikimedia Commons

December’s Psalm of the Month: 150D

The twelfth installment in URC Psalmody’s Introduction to the URC/OPC Psalm Proposal

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Let everything that now has breath
Sing praise unto the Lord, sing praise.
O praise Him! O praise Him!
Hallelujah! Hallelujah! Hallelujah!

What better way to round out a year of psalm-singing than with the exultant words of the last entry in the Book of Psalms? In addition to some older settings of Psalm 150 from existing psalters, the URC/OPC Psalm Proposal ends with this new versification by URCNA minister Rev. Daniel Hyde.

Psalms 146-150 all begin and end with the command to “Praise the Lord!” (in Hebrew, “Hallelujah!”). But in Psalm 150 the pace accelerates to a climax, with the expressions “Praise the Lord!” or “Praise him!” repeated thirteen times in only six verses. To bring out this facet of the psalm, Rev. Hyde chose the tune LASST UNS ERFREUEN (commonly associated with the hymn “All Creatures of Our God and King”), which includes a refrain of Hallelujahs at the end of each stanza.

Rev. Hyde writes, “The tune LASST UNS ERFREUEN brings out the text’s mood of joy and praise, including the Hallelujah refrain. I’ve also chosen not to artificially rhyme the text so as to aid families and congregations in using this text as a ‘memory verse’ for the entire psalm.”

As you sing Psalm 150D, reflect on God’s “mighty deeds” throughout history, including what he has done in your own life this past year. Think about how you can praise God in all kinds of circumstances, like the variety of instruments mentioned in this psalm. Use your utmost breath for his praise!

Suggested stanzas: All

Source: New setting by Rev. Daniel Hyde, 2001

Tune only: Revised Trinity Hymnal 115, 289, 733

Digging Deeper

Themes for Studying Psalm 150

  • Where to praise the Lord (v. 1)
  • Why to praise the Lord (v. 2)
  • How to praise the Lord (vv. 3-5)
  • Who should praise the Lord (v. 6)

Seeing Christ in Psalm 150

The connection between Christ and Psalm 150 is self-explanatory. Indeed, the salvation we enjoy through Jesus Christ is the most glorious of the “mighty deeds” (v. 2) God has wrought. Moreover, as Charles Spurgeon notes, Psalm 150 should be interpreted in light of “the coming of our Lord in his second advent and the raising of the dead.” In fact, words reminiscent of Psalm 150 are used in Revelation 19:5: “Praise our God, all you his servants, you who fear him, small and great.” This is not a song for Old Testament believers only; it is a song for God’s redeemed people of all time, as they look forward to the new Jerusalem itself!

Applying Psalm 150

  • What “mighty deeds” of God might have inspired the psalmist to pen this psalm (v. 2)? What “mighty deeds” of God inspire you to sing today?
  • Why does the psalm mention so many different musical instruments (vv. 3-5)? How might these commands apply to you even if you can’t play a musical instrument?
  • What does the command for “everything that has breath” to praise the Lord mean (v. 6)?

Join all ye living things in the eternal song. Be ye least or greatest, withhold not your praises. What a day will it be when all things in all places unite to glorify the one only living and true God! This will be the final triumph of the church of God.

—Charles Spurgeon on Psalm 150:6

Michael Kearney
West Sayville URC
Long Island, New York

(A PDF version of this post, formatted as a bulletin insert, is available here.)


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