1 Come let us sing (Piel imperfect 1cp cohortative ÷n"r;) to the LORD;

Let us make a joyful noise (Hiphil imperfect 1cp cohortative ['Wr) to the Rock of our salvation.

2 Let us come (Piel imperfect 1cp cohortative µd'q;) before Him with thanksgiving;

with psalms, making a joyful praise to Him.

3 For the LORD is a great God;

and a great King above all man-made idols.

4 In His hand are the deep places of the earth;

also the tops of the mountains.

5 The sea is His, and He made it;

and the dry land His hands formed.

6 Come, let us worship and bow down;

let us kneel before the LORD our maker.

7 For He is our God,

and we are the people of His pasture

and the sheep of His hand.

Today if you hear His voice,

8 "Do not harden your heart, as in the day of provocation,

as in the day of temptation in the wilderness,

9 when your fathers tempted me and tried me after they had seen my work.

10 Forty years I was grieved at that generation of people,

and said, "They are a people with wandering hearts,

and they have not known my ways."

11 Therefore I swore in my wrath,

that they should not enter into my rest."

1. What figure or figures are involved in the phrase Wn[ev]yI rWx ("the rock of our salvation") in verse 1, and what is the significance of appealing to this in the title for Yahweh in the context of this psalm?

The figure involved here is personification, the giving of human characteristics to an inanimate object – in this case it is comparing God to an inanimate object, namely, a rock. The parallelism is synonymous in the two lines where both of them proclaim a shout to the LORD in joyful worship and praise. The significance of this in the context can be seen in the verses that follow. The Psalmist is using the earth to make his point. Beginning in verse 4 and following, terms like "earth," "mountain," "sea," "dry land," "pasture," and "flock" are used to show God’s sovereignty over such things. In verse 8 "Meribah" and "Massah" are spoken of, the very place where waters came out of the rock to water the people while with Moses in the desert (Exodus 17:7. It appears this account is related to God Himself being the rock and giving salvation to the people by way of water to their thirsty bodies.

2. Identify the parallelism in verse 3 and explain what the second line contributes to the meaning of the verse. Does the phrase µyhil¿aÔAlK;Al[' l/dG: Jl,m, ("…a great King above all gods") mean that the Psalmist is recognizing the existence of other gods? What evidence would you cite that he does or does not?

The parallelism here is synthetic in that the second line further develops the idea of the first line. The second line doesn’t just leave God as a great god among the so-called "gods" of the day, it clarifies, in that it tells of God also being a King above all other gods (which may be another term used for kings, hence, clarifying that God is the King of kings).

The phrase does not promote other "gods" as if Yahweh was one among many. Whoever, or whatever was worshipped as God, Yahweh was supreme over all things. He occupied the throne; and all others must be beneath him, and under his dominion. If the sun, the moon, or the stars were worshipped-if the mountains or the rivers – if angels good or bad – yet Yahweh was above all these. If imaginary beings were worshipped, yet Yahweh in his perfections was exalted far above all that was ascribed to them, for He was the true God, and the Ruler of the universe, while they were beings of the imagination only (Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft). Furthermore, Psalm 96:4-5 expounds on the fact that the term "gods" is used in reference to idols made by human hands, and God is far above these inanimate objects. The significance of referring to the "gods" here is seen in how ridiculous the Psalmist portrays them in light of how glorious and awesome Yahweh is who is "the rock of our salvation." It can later be seen that it was the "gods" who actually provided the need for Yahweh’s salvation because the people followed after them instead of Yahweh.

3. What is the meaning of the term yreq]j]m, in verse 4 according to BDB, and what is the evidence they cite for this meaning? BDB defines this term as "range" (a place to be explored). Though this word is only used once in Scripture, its root is also found in Job 38:16 where its meaning also has to do with "finding out" and "searching." In Psalm 95:4 this "range" is parallel to the line that follows it. The "range" here is the lowermost parts of the earth, but the following line shows God’s sovereignty over the uppermost parts of the earth as well.

Likewise, what is the meaning of the parallel term t/p[}/t in the next line according to BDB and what is the evidence cited for this meaning? BDB defines this term as "eminence"; of towering peaks. The evidence for this is found in Numbers 23:22 and 24:8 as referring to Israel and of silver in Job 22:25. In these instances the word describes strength and piles respectively, but the context of mountains in Psalm 95:4 and in the parallel line that precedes it gives the obvious image of towering height in relation to God’s power and sovereignty.

4. What figure of speech is involved in the parallelism of phrases µyrih; t/p[}/twÒ ("the peaks of the mountains") and År,a;Ayreq]j]m, ("deep places of the earth") in this context and in the phrases µY:h' ("the sea") and tv,B,y"wÒ ("the dry") in verse 5?

The figure being used here within the synthetic parallelism (where the second phrase develops the first phrase) is anthropomorphism in that God has a "hand" which holds the deepest and highest places. The same is true in verse 5 where God has "hands" that make not only the sea but the dry land as well (synthetic parallelism with anthropomorphism). Within the whole context the work of God’s hands is to be acknowledged in worship of him through our own hands. What God has made is obvious as the Psalmist says, and because this is so he calls on his audience to bow down to the ground and worship.

5. What figures are involved in the in the phrases /ty[ir]m' µ[' ("people of His pasture") and /dy: ÷axowÒ ("sheep of His hands") in verse 7?

The figures here are anthropomorphisms in that God is viewed as a shepherd (one who tends sheep) and that He has hands. God being an implied shepherd here would necessitate an implied metaphor. It is most appropriate to translate /dy ("hands") here as "in/under His care" due to the fact that a shepherd tends his sheep – they are under his care. Here God is being compared to a shepherd, so it is reasonable to translate the phrase as such. The Psalmist in Psalm 23 makes the same comparison – God the shepherd, the Psalmist the sheep. Sheep need a shepherd or they will stray away and eventually die at the hands of other animals seeking food. Likewise, God’s children are sheep under God’s care; if they stray away they too will fall into the hands of enemies.

6. What is the syntactical function of the particles mai in vv. 7c, 11b, and of rva in vv. 9a and 11a? Is there any significance to the repetition of the particle rva at the beginning of vv. 4, 5, 9, 11?

In 7c the particle introduces a conditional clause (translated "if") describing a present process or an approaching future. In 11b the particle is a negative indicator "that not." This is a special use according to BDB used after an oath in an adjuration. In 9a the latter particle is a relative pronoun in relation to time "when," i.e., a marker of a point in time roughly simultaneous to or overlapping another point in time; in 11a the particle is acting as a marker of result ("therefore").

The only significance in the repetition of rva in these verses is that it is untranslated in verses 4 and 5, while in 9

7. What incident(s) recorded and what passage(s) are alluded to in vv.8-11? What word(s) or phrases were instrumental in identifying these allusions.

It appears that the incident being alluded to in these verses is the wilderness wanderings recorded in Exodus, Numbers, and Deuteronomy (Ex 17:7; Num 20:13; Num 20:24; Num 27:14; Deut 33:8) These events are also spoken of in various Psalms (Ps 81:7; Ps 95:8; Ps 106:32). It was during these wanderings that God went ahead of the Israelites and showed them His glory, but their hearts were hardened. As a result, and as verse 11 says, they did not enter the Promised Land, they did not enter God’s rest. The words instrumental in these allusions are: jWnm] ("rest") in verse 11 found in Deut. 12:9; rB;d]Mi ("wilderness") as in where the Israelites wandered for 40 years; in verse 9: ynIWnj;B] µk,yte/ba} ynIWSnI ("your fathers tempted me and provoked me") as when the Israelites griped and complained about their wanderings; In verse 10: hn:v; µy[iB;r]a' ("forty years") which was the time the Israelites wandered in the desert before the older generation died. The significance of this allusion can be seen in the Psalmist’s prompting for praise to God. The former generation he alludes to did nothing but complain in light of all they saw God do on their behalf. Here the Psalmist holds God’s name high, admonishes praises, and warns that if He speaks to His people again they should not make the same mistakes their forefathers did. In essence, he does the same thing Moses did in the Book of Deuteronomy.

8. What does the phrase ytij;Wnm] ("my rest") in verse 11 refer to in the context of this psalm?

It appears that this term alludes to the "rest" that one finds in worshipping the LORD. The Psalmist calls for it in verses 1-2, tells why in verses 3-5, calls for it again in recognition of who He has described God to be in verses 6-7, then warns of the implications of hearing from God and not responding. The "rest," in conclusion, is found in worshipping the LORD for who He is and for what He has done. Though not a literal rest due to the fact that worship is active participation, it is rest for the soul. What they are being threatened with forfeiting here is a "soul rest" – the same rest that alluded the Israelites in the desert when they complained their way out of God’s rest in the Promised Land – "a land flowing with milk and honey." This is the deeper issue here in that the "rest" is not simply a nice place to live and dwell as God promised Abraham but a rest for one’s soul and mind as they worship their Creator. God is the Shepherd (v.7) who watches over His flock; they find "rest" in Him if they look to Him but forfeit it if they look elsewhere as the Israelites did who came out of Egypt.

The "rest" here seems to be exactly what the Psalmist is moving towards. This is a rest that only God can give as the hiphil form of the verb implies. [The two terms here, JWn and hj;Wnmi, must be distinguished accordingly. The former as a verb, and as a Qal is "to rest" but as a Hiphil is "to cause to rest." The latter is a feminine singluar noun that simply means "rest."]

9. Divide the Psalm up according to normal form critical categories…

Verses 1-5: Invitation to Praise (Hynmic genre)

Verses 6-11: A Call for Procession and Homage (prophetic genre)

Verses 1-2: Invitation to Praise God

Verses 3-5: The Sovereign Majesty of God

Verse 6: Invitation to Pray to God

Verse 7: Reasons to Pray to God

Verses 8-11: Exhortation to Obey God

Message:

Because the LORD God is a great and mighty God, one who is above all things on the earth, the Psalmist exhorts his audience to sing praises, play music, and bow down to the LORD. Upon hearing His voice the Psalmist encourages his listeners to refrain from hardening their hearts as past generations of people have and to obey the LORD.

Structure:

Main Applicational Idea… Sing to the LORD songs of great joy because He is the God of the universe encouraging those who love Him to obey Him.

1. An invitation to come before the Lord with singing and thanksgiving because He is the Rock of salvation (1-2).
1. One can come to the LORD with singing because of His salvation (1).
2. One can come to the LORD playing music and giving thanks through song (2).
2. The sovereign majesty of God describes how He is above all gods, holds the utmost depths and the utmost heights of the earth, and how He alone made the sea and the dry land (3-5).
1. As the great King, God is above all man-made idols and earthly kings (3).
2. As the creator of all things, God holds in His hands both the sky and the lowest parts (4).
3. The hands of God made both the sea and the dry land (5).
3. An invitation to pray to God in reverent worship because He is man’s Maker (6).
4. Just as a shepherd watches over his sheep God watches over His people who are the sheep of His pasture (7).
5. Because man has a reputation for ignoring God and disobeying the words from His mouth, man is encouraged to remember the past as at Meribah and Massah and obey the LORD so as to enter into His rest (8-11).
1. Meribah and Massah are places where the Israelites hardened their hearts towards the LORD while they were in the desert (8-9).
2. The anger of God was kindled for forty years in reaction to the disobedience of the Israelites whose hearts had gone astray (10).
3. The oath of God was to restrict the disobedient Israelites from entering into God’s rest (11).

10. Verses 7d-11 form the backbone of the warning passage in Hebrews 3:7-4:11. Summarize as briefly and as accurately the argument of Hebrews 3 and 4 and show how Psalm 95:7b-11 contributes to that argument.

In chapters three and four the writer speaks of the superiority of Christ. He tells how Jesus was faithful to God who appointed Him – just as Moses was faithful to God’s calling. Here Jesus is said to be superior to Moses… "Jesus has been found worthy of greater honor than Moses..." Moses was faithful, and he was held in the highest esteem by this predominately Jewish audience. He testified as to what would happen in the future, but Christ is said to be faithful over the house of God which is the entire body of Christ. Moses led a large group of people who hardened their hearts and were unable to enter into God’s rest. The writer encourages the audience that since Christ is better than Moses, His rest is greater too. Steering clear of sin is what will keep that hardness from creeping in so that the superior rest offered by Christ will be enjoyed. In 4:8 Joshua is spoken of as the one who, though he led the Israelites into the Promised Land, still did not give the Israelites rest. He was a great and mighty warrior, faithful to God, but Jesus has come to provide rest by allowing people to enter into God’s rest.

Psalm 95:7b-11 contributes to the argument in Hebrews 3 and 4… The key word here is rest. There are different "rests" found in OT: the Sabbath and Israel’s "rest" in Canaan. In the NT the "rest" is the future "rest" of all believers. Even the Greek word for "rest" in Hebrews reflects the OT concept (Greek: sabbatismos) meaning "a keeping of a Sabbath" (a hapax legomena). When believers enter heaven the "rest" will be like sharing God’s great Sabbath rest, with all labors and battles ended (Wiersbe, 2:287). In saying "do not harden your hearts" the recipients of Hebrews are being warned against disobedience and unbelief (3:18-19; 4:2, 6), for they too, just like the recipients of Psalm 95, were in danger of forfeiting the rest which the Psalmist and the writer of Hebrews speak of. The rest the Psalmist spoke of was the dwelling in the Promise Land, but the rest the writer of Hebrews speaks of is a Sabbath rest for all of eternity in Christ. He continually shows them Christ’s superiority over all things and his faithfulness over God’s house as a son (3:6). It is this house that the writer encourages his listeners to be a part of by "holding firm the confidence and the pride that belong to hope" (3:6).