Sermon - AudioPslam 81, 88, & 92-93 - Audio
Pslam 81, 88, & 92-93 - Reading
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Hear, O my people: a poetic oracle [ Psalm 81 ]. The psalm begins as a typical praise psalm with an introductory call to praise (vv. 1–5a). But then a mysterious reference to an unknown language (v. 5) serves as a lead-in to an oracle from God, presented in the rhetorical form of a quoted speech or dramatic monologue to the nation (vv. 6–16). The divine oracle develops the following specific topics: brief list of God’s acts in the life of Israel (vv. 6–7); God’s demand of exclusive loyalty asserted and invited (vv. 8–10); brief account of God’s judgment against Israel for not listening to God’s voice (vv. 11–12); God’s longing to deliver and bless his people in exchange for obedience (vv. 13–16).
*The purpose of this Psalm is to encourage God's people to covenant faithfulness.
v3 - New Moon festivals were a monthly ritual in Israel, however this one was on the 7th month, when the Feast of Tabernacles was celebrated.
v5 - Heb “in his going out against the land of Egypt.” This apparently refers to the general time period of Israel’s exodus from Egypt. The LXX reads, “from Egypt,” in which case “Joseph” would be the subject of the verb, “when he [Joseph = Israel] left Egypt.”
v6 - Seems to point to the exodus from Egypt
v7 - Seems to point to God's revelation @ Mt.Sinai
v7 - "Meribah" means "strife." Both places where this is used in the, outside this verse, is when Israel is complaining. (Ex 17:1-7, Num 20:1-13)
v9-10 - The people of Israel are once again reminded of a jealous God, who has done so much for them.
Psalm 88
Afflicted and close to death [ Psalm 88 ]. The lament motifs unfold as follows: introductory cry to God to hear the psalmist’s prayer (vv. 1–2); description of the speaker’s crisis, in which the poet uses the imagery of death and the pit to picture his distress as something that God has placed upon him (vv. 3–9); an unexpected insertion of rhetorical questions that indirectly obligate God to rescue the speaker so he can continue to serve God in the land of the living (vv. 10–12); petition to God to act (vv. 13–14); a return to a portrayal of the speaker’s distress (vv. 15–18). This lament psalm stands out from the others in not including a statement of confidence in God or vow to praise him.
v5 - "cut off from your power" is actually "cut off from your hand"
v14 - "why do you hide your face from me?"
Thought - The Psalmist here is obviously going through a difficult time. There is little signs of confidence and praise within this Psalm. This is much different from the other Psalms. It seems as if this man is an upright person trying to find vindication (think Job), but once again we must realize that this is God's story and not our own.
Psalm 92
It is good to give thanks to the Lord [ Psalm 92 ]. This poem follows the usual order of a psalm of praise: formal call to praise (vv. 1–4); description of how the wicked who cannot praise God will perish, an implied foil to the poet who is about to praise God (vv. 5–9); in contrast to the wicked people just described, the poet praises God for his many blessings (vv. 10–15).
*A Song for the Sabbath Day.
v5 - Heb “very deep are your thoughts.” God’s “thoughts” refer here to his moral design of the world, as outlined in vv. 6-15.
v6-15 - The Psalmist outlines God's moral design of the world.
Psalm 93
The Lord is robed in majesty [ Psalm 93 ]. This brief praise psalm is unified by the motif of God’s kingly rule. Every unit contributes to this motif in its own way, as follows: God described as a majestic king (v. 1); God’s creation of the world makes it the sphere that he rules from his throne (vv. 1–2); God’s might is declared to be even greater than the power of “many waters,” perhaps meaning the primal forces of chaos (vv. 3–4); generalized praise of God, with the motif of God’s decrees linking the verse to the theme of universal rule (v. 5).
*The psalmist affirms that the
v5 - reliable - God’s covenant contains a clear, reliable witness to his moral character and demands.
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