Tag: Worship

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Worship Theology

Psalm 89: An Analysis

God’s sovereignty confirms his gracious promises, promises that prompt prayer in dark times. The means by which Ethan seeks to lift his heart into the Lord is a mosaic of God’s redemptive attributes: strong love (vv. 1–4; Rom 8:37), creational might (Ps. 89:5–13, Jer. 31:35; Rom. 8:21), righteous mediation (Ps. 89:14, 18–29; Heb. 12:22–24), joy-giving presence (Ps. 89:15–17; John 3:29–30), and fatherly discipline (Ps. 89:30–37; Heb. 12:7). All of these traits have been fulfilled and climactically embodied in Christ, who embodies all of God’s promises (Rom. 1:1–6).

The Gospel Transformation Bible, 735–736

The aim of this post is to present a brief analysis of the structure and theology of Psalm 89 and to consider possible applications for the psalm in the corporate worship service.

Psalm 89: English Standard Version (ESV)

I Will Sing of the Steadfast Love of the Lord

A Maskil of Ethan the Ezrahite.

89 I will sing of the steadfast love of the Lord, forever;
with my mouth I will make known your faithfulness to all generations.
2 For I said, “Steadfast love will be built up forever;
in the heavens you will establish your faithfulness.”
3 You have said, “I have made a covenant with my chosen one;
I have sworn to David my servant:
4 ‘I will establish your offspring forever,
and build your throne for all generations.’” Selah

5 Let the heavens praise your wonders, O Lord,
your faithfulness in the assembly of the holy ones!
6 For who in the skies can be compared to the Lord?
Who among the heavenly beings is like the Lord,
7 a God greatly to be feared in the council of the holy ones,
and awesome above all who are around him?
8 O Lord God of hosts,
who is mighty as you are, O Lord,
with your faithfulness all around you?
9 You rule the raging of the sea;
when its waves rise, you still them.
10 You crushed Rahab like a carcass;
you scattered your enemies with your mighty arm.
11 The heavens are yours; the earth also is yours;
the world and all that is in it, you have founded them.
12 The north and the south, you have created them;
Tabor and Hermon joyously praise your name.
13 You have a mighty arm;
strong is your hand, high your right hand.
14 Righteousness and justice are the foundation of your throne;
steadfast love and faithfulness go before you.
15 Blessed are the people who know the festal shout,
who walk, O Lord, in the light of your face,
16 who exult in your name all the day
and in your righteousness are exalted.
17 For you are the glory of their strength;
by your favor our horn is exalted.
18 For our shield belongs to the Lord,
our king to the Holy One of Israel.

19 Of old you spoke in a vision to your godly one, and said:
“I have granted help to one who is mighty;
I have exalted one chosen from the people.
20 I have found David, my servant;
with my holy oil I have anointed him,
21 so that my hand shall be established with him;
my arm also shall strengthen him.
22 The enemy shall not outwit him;
the wicked shall not humble him.
23 I will crush his foes before him
and strike down those who hate him.
24 My faithfulness and my steadfast love shall be with him,
and in my name shall his horn be exalted.
25 I will set his hand on the sea
and his right hand on the rivers.
26 He shall cry to me, ‘You are my Father,
my God, and the Rock of my salvation.’
27 And I will make him the firstborn,
the highest of the kings of the earth.
28 My steadfast love I will keep for him forever,
and my covenant will stand firm for him.
29 I will establish his offspring forever
and his throne as the days of the heavens.
30 If his children forsake my law
and do not walk according to my rules,
31 if they violate my statutes
and do not keep my commandments,
32 then I will punish their transgression with the rod
and their iniquity with stripes,
33 but I will not remove from him my steadfast love
or be false to my faithfulness.
34 I will not violate my covenant
or alter the word that went forth from my lips.
35 Once for all I have sworn by my holiness;
I will not lie to David.
36 His offspring shall endure forever,
his throne as long as the sun before me.
37 Like the moon it shall be established forever,
a faithful witness in the skies.” Selah

38 But now you have cast off and rejected;
you are full of wrath against your anointed.
39 You have renounced the covenant with your servant;
you have defiled his crown in the dust.
40 You have breached all his walls;
you have laid his strongholds in ruins.
41 All who pass by plunder him;
he has become the scorn of his neighbors.
42 You have exalted the right hand of his foes;
you have made all his enemies rejoice.
43 You have also turned back the edge of his sword,
and you have not made him stand in battle.
44 You have made his splendor to cease
and cast his throne to the ground.
45 You have cut short the days of his youth;
you have covered him with shame. Selah

46 How long, O Lord? Will you hide yourself forever?
How long will your wrath burn like fire?
47 Remember how short my time is!
For what vanity you have created all the children of man!
48 What man can live and never see death?
Who can deliver his soul from the power of Sheol? Selah

49 Lord, where is your steadfast love of old,
which by your faithfulness you swore to David?
50 Remember, O Lord, how your servants are mocked,
and how I bear in my heart the insults of all the many nations,
51 with which your enemies mock, O Lord,
with which they mock the footsteps of your anointed.

52 Blessed be the Lord forever!
Amen and Amen.

Background:

Psalm 89, the last psalm of the third book, was written by Ethan. It is unclear who Ethan is or when this psalm was written. Gill offers some insight on the psalm’s purpose when he states that “it is [a] ‘maschil,’ an instructive psalm, a psalm causing to understand; it treats concerning the covenant of grace, and the promises of it; and concerning the mercy and faithfulness of God, in making and keeping the same; and concerning the Messiah and his seed, his church and people; and the stability and duration of all these” (Exposition of the Bible).

The genre classification of this psalm is debated, and some even believe that the psalm was originally three separate psalms. Matthew Mitchell states that “earlier commentators viewed this dramatic shift as one of the signs of the psalm’s origin in two or three separate psalms, although more recent studies emphasize the thematic unity and integrity of the psalm” (Mitchell, 515). Mitchell believes the psalm to be an “angry lament” rather than genres attributed by other scholars such as a prophetic complaint or a royal psalm (Mitchell, 526–527). William Pohl argues that Psalm 89 is a messianic psalm that “encourages hope in a return for David in the midst of lament” (Pohl, 507–508).

Structure

James Ward thoroughly analyses the literary divisions of Psalm 89. He notes that it is difficult to place this psalm into “strophic arrangement,” but he states that “there are discernible groups of lines, however, which can be called strophes in a broad sense” (Ward, 324). His literary analysis shows that there are sections including:

  • the introduction (2–5 [1–4 ESV, KJV, etc.][1])
  • the hymn (6–19 [5–18])
  • the oracle (20–38 [19–37])
  • first section of lament (39–46 [38–45]
  • and the final section of the lament (47–52 [46–51]) (Ward, 324–327).

In his literary analysis he finds that the psalm is one poem with connected parts. He notes some interesting literary devices. He shows parallelism in verses two and five [1,4] and three and five [2,4], and he claims that the climax of the psalm’s opening is verses 18–19 [17–18] with the “parallel terms our horn and our king” (Ward, 325). The last six verses are divided into two triplets. Ward states that “in each of these the third line (vss. 48, 52 [47, 51]) is a synonymous parallel to the second (vss. 47, 51 [46, 50]); while the middle line of each begins with the injunction Remember” (Ward, 326). The psalm can also be divided by content.

C. I. Scofield divides Psalm 89 into four parts. He argues the following division: first, “The covenant, though springing from the lovingkindness of Jehovah, yet rests upon His oath” (1–4), second, “Jehovah is glorified for His power and goodness in connection with the covenant” (5–18), third, Jehovah’s response (19–37), and fourth, the remnant’s plea (38–52) (Scofield, 643).[2] Notably, many scholars consider verse 52 to be a doxology at the end of book three rather than the closing verse of the psalm (The Pulpit Commentary, 238).

Theological Analysis

Since the structure of the psalm has been explained, I now turn to a brief theological analysis. In the introduction, God is praised for his faithfulness and his role in the Davidic covenant (The Pulpit Commentary, 238). The psalmist exalts the Lord’s mercy in verse one of the psalm, and in verse two he expresses God’s establishment of his [God’s] faithfulness. In verses three and four the psalmist writes of the Davidic covenant and its eternal establishment. This promise is messianic, pointing to Christ fulfilling the covenant (The Pulpit Commentary, 239).

The hymn (5–18) lauds God’s greatness “in heaven (vers. 5–7), in nature (vers. 9, 11, 12) and in the course of his rule on earth (vers. 10, 13–18)” (The Pulpit Commentary, 239). The oracle lauds God for the Davidic promises (19–37). Verses thirty-four to thirty-seven express that the covenant was sworn by the perfection of God, and it will last eternally.

The lament (38–51) suddenly changes the mood of the Psalm. In these verses, one may think that the Davidic covenant is broken. Seemingly “God is wroth with his anointed, has made void the covenant with him, profaned his crown and cast it to the Ground, turned the edge of his sword, and made him not to stand in the battle; he has laid his land open to the enemy, broken down its defences, brought its strongholds to ruin, given it as a spoil to all who pass by; he has set up the right hand of Israel’s adversaries, caused them to rejoice and triumph in Israel’s disgrace and suffering; he has covered the king in shame, and cut short the days of his youth” (The Pulpit Commentary, 241). In verse forty-six, the psalmist appeals to the almighty. He asks the Lord “how long” the trial will last, and he request the Lord to “remember.” From here the answer must be that the faithful Lord will fulfill his promises through the divine person Jesus Christ.

Application in Worship

Psalm 89 has many rich elements for corporate worship. The first thirty-seven verses include much that can be used during the exaltation and adoration portions of the liturgy, and the final doxology could be proclaimed as a response throughout the service. This psalm is great for congregational or responsive reading. For example, the pastor could read the odd verses and the congregation could read the even verses. Psalm 89 offers a great text for congregational song. Isaac Watts’s paraphrase,[3] divided into six sections, and Sternhold and Hopkins’ versification[4] are tools that pastors can use to sing this psalm. In conclusion, this messianic psalm provides rich nourishment for congregations when it is used in the liturgy. “Blessed be the Lord forever more. Amen and Amen (vs. 52).”

Bibliography

Chapell, Bryan ed. The Gospel Transformation Bible (ESV). Wheaton: Crossway, 2013.

Exell, Joseph S. and H. D. M. Spence ed. “Psalms” in The Pulpit Commentary vol. 8. Grand Rapids: Eerdmans, 1962.

Floyd, Michael H. “Psalm LXXXIX: A Prophetic Complaint about the Fulfillment of an Oracle.” Vetus Testamentum 42, no. 4 (October 1992): 442–57. http://aaron.swbts.edu/login?url=https://search-ebscohost-com.aaron.swbts.edu/login.aspx?direct=true&db=lsdar&AN=ATLA0000859043&site=ehost-live.

Gill, John. Exposition to the Bible. https://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/psalms-89-introduction.html.

Henry, Matthew. “Job to Song of Solomon” in Matthew Henry’s Commentary on the Whole Bible new Modern Edition vol. 3. Peabody: Hendrickson Publishers Marketing, 1991.

Mitchell, Matthew W. “Genre Disputes and Communal Accusatory Laments: Reflections on the Genre of Psalm Lxxxix.” Vetus Testamentum 55, no. 4 (2005): 511–27. http://aaron.swbts.edu/login?url=https://search-ebscohost-com.aaron.swbts.edu/login.aspx?direct=true&db=lsdar&AN=ATLA0001488293&site=ehost-live.

Pohl, William C. “A Messianic Reading of Psalm 89: A Canonical and Intertextual Study.” Journal of the Evangelical Theological Society 58, no. 3 (September 2015): 507–25. http://aaron.swbts.edu/login?url=https://search-ebscohost-com.aaron.swbts.edu/login.aspx?direct=true&db=lsdar&AN=ATLAiBCB160506001614&site=ehost-live.

Scofield, C. I. ed. The Classic King James Study Bible. Uhrichsville: Barbour Puvblishing.

Ward, James M. “Literary Form and Liturgical Background of Psalm 89.” Vetus Testamentum11, no. 3 (July 1961): 321–39. http://aaron.swbts.edu/login?url=https://search-ebscohost-com.aaron.swbts.edu/login.aspx?direct=true&db=lsdar&AN=ATLA0000685102&site=ehost-live.

[1] Ward’s translation seemingly numbers the verses differently than common translations such as the ESV and KJV. In this post, I bracket the common numbering as seen in the ESV and KJV.

[2] Michael Floyd provides a helpful outline of the psalm in his article “Psalm LXXXIX: A Prophetic Complaint About the Fulfillment of an Oracle” (448–449)

[3] < https://hymnary.org/browse/scripture/Psalms/89>

[4] < http://www.cgmusic.org/workshop/oldver_frame.htm>

Categories
Worship History

Exploring Benjamin Keach’s (1640–1704) “The Youth’s Catechism”: Part 1

Noah Webster defines catechism as “a form  of instruction by means of questions and answers, particularly in the principles of religion” (An American Dictionary of the English Language [New York: S. Converse, 1828]). In this series, I examine Benjamin Keach’s “The Youth’s Catechism,” from his Instructions for Children, to challenge readers to think deeply about their religious convictions. Keach wrote this thorough catechism for children of a mature age.

Part 1 (Natural Revelation Proves that God Exists)

Fa. Come Son, thou art grown up to a mature age; how knowst thou that there is a God?

Son. I know there is a God by his works of creation: “The heavens declare the glory of God, and the firmament sheweth his handy works,” Psal. 19.1. Rom. 1.

Benjamin Keach, Instructions for children, 48, https://quod.lib.umich.edu/e/evans/N29515.0001.001/1:6.3?rgn=div2;view=fulltext

In this first question, the father asks his son about his knowledge of God’s existence. The son answers by pointing to the work of Almighty God in creation. Thus, the son makes an argument from natural revelation. All men should believe that God exists because of the beauty surrounding them. Psalm 19:1 states explicitly that creation declares the work of God. Matthew Henry explains,

The heavens so declare the glory of God, and proclaim his wisdom, power, and goodness, that all ungodly men are left without excuse. They speak themselves to be works of God’s hands; for they must have a Creator who is eternal, infinitely wise, powerful, and good.

Matthew Henry, Matthew Henry’s Concise Commentary, https://biblehub.com/commentaries/psalms/19-1.htm

Similarly, by the Holy Spirit’s leading, Paul writes that “the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse” (Romans 1:20, KJV). Creation reveals that there is a God, and man is responsible for rejecting the Almighty.

If man should know that God exists, then why does he reject the Creator? Paul answers this question clearly in Romans 1:21–25.

Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

Romans 1:21–25, KJV

Dear readers, I challenge you to examine creation and delight in the Creator.

Categories
Worship Theology

Dialogical Worship: Worship in Spirit and Truth

It is required of all that worship God that they worship him in spirit and in truth. We must worship God, in spirit, Phil. 3:3. We must depend upon God’s Spirit for strength and assistance, laying our souls under his influences and operations; we must devote our own spirits to, and employ them in, the service of God (Rom. 1:9), must worship him with fixedness of thought and a flame of affection, with all that is within us. Spirit is sometimes put for the new nature, in opposition to the flesh, which is the corrupt nature; and so to worship God with our spirits is to worship him with our graces, Heb. 12:28. In truth, that is, in sincerity. God requires not only the inward part in our worship, but truth in the inward part, Ps. 51:6. We must mind the power more than the form, must aim at God’s glory, and not to be seen of men; draw near with a true heart, Heb. 10:22.

Matthew Henry’s Commentary, Hendrickson Publishers, Vol. 5, 774.

In John 4:23–24, Christ states to the women at the well that “an hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers. God is spirit, and those who worship Him must worship in spirit and truth.” Worship is severely misunderstood in many churches today. Some worship services lack truth and emphasize charismaticism, and other services are dead, containing no more than formalism and ritualism. True worship and devotion occur when the inner man, or spirit, of the Christian surrenders fully to the Holy Spirit’s truth found in Scripture. The Holy Spirit moves the inner man to exalt, adore, confess, listen, commune with God and the brethren, and witness. Scott Aniol defines worship as “a spiritual response to God as a result of understanding biblical truth about God” (Worship in Song, p. 34). In this brief essay, I consider the dialogical worship seen in John 4.

First, Christ says that true worship occurs in spirit. Many theologians and scholars have debated the meaning of the word “spirit” found in John 4. Some argue that the proper understanding of the word is the Holy Spirit, and others aver that this word means man’s spirit or the inner man. I find the claims of the latter argument more convincing than that of the former. One commentary notes,

An old misreading of this text, accepted by some Fathers, and based upon the idea expressed in John 16:13, has found expression in the Sinaitic Codex, “in the spirit of the truth.” But “spirit” here does not refer to the Holy Spirit, but to the spirit of man — that part of man’s constitution through which he most especially bears the image of God, and with which the Divine Spirit deals, and in which he dwells (Romans 8:26). The worship in spirit is worship contrasted with all mere carnal concomitants, all mere shadows of the good things to come, all mere ritual, all specialties of place, or time, or sacrament, or order.

Pulpit Commentary, https://biblehub.com/commentaries/john/4-23.htm .

Thus, for a Christian to truly worship, his inner man must be surrendered to and in communion with God.

Second, Christ states that proper worship occurs in truth. Merriam-Webster defines truth as “the property (as of a statement) of being in accord with fact or reality.” Truth is absolute. The Triune God is the epitome of truth, so his word is truth. Sincere worship happens when a person expresses a right understanding of who God is. The only way to properly understand and express this reality is through study of The Holy Bible. Aniol rightly proclaims,

For worship to be directed to God, the worshiper must understand the truth about God. That is why the preaching of God’s Word should be central in a worship service. It is why the believer must be studying the Word of God if he is to worship God with all of his life. Without understanding God, a person cannot worship him.

Scott Aniol, Worship in Song, p. 31.

For corporate worship and devotion to be biblical, it must be thoroughly founded in Scripture. If worship is not saturated in truth, it is not God exalting worship. Thus, true worship occurs when the inner man is surrendered fully to the truth found in God’s Word. This worship evinces the dialogical communion between a believer and Almighty God. The Holy Spirit speaks to the Christian through his truth, and the believer’s spirit responds in reverent worship.

God glorifying private devotion and corporate worship occur in spirit and in truth. Dear readers, I beseech you to deeply ponder your worship of the Sovereign King and to examine whether you are truly worshiping him in the way that he prescribes.

Categories
Worship Theology

A Definition of Worship: Drawing Near to Communion with God

Ascribe to the Lord, O sons of the mighty,

Ascribe to the Lord glory and strength.

Ascribe to the Lord the glory due to His name;

Worship the Lord in holy array.

Psalm 29:1–2 (NASB)

The word “worship” is commonly spoken by many churchgoers from a multitude of backgrounds. In evangelical circles, I have noticed that often those using the word are quite ignorant of its meaning. In this brief essay, I aim to present a strong definition of the word “worship.”

Theologians have argued for many definitions of worship. For example, John MacArthur writes that “worship is our innermost being responding with praise for all that God is, through our attitudes, actions, thoughts, and words, based on the truth of God as he has revealed himself” (The Ultimate Priority, 127). John Frame pens, “Worship is the work of acknowledging the greatness of our covenant Lord (Worship in Spirit and Truth, 1). Considering the importance of a reverent heart, Charles Ryrie notes that “the worship of the church, then, consists of individual, corporate, public, and private service for the Lord which is generated by a reverence for a submission to Him who is totally worthy (Basic Theology, 428). To differing extents, pondering upon each of these definitions benefits the reader.

Despite the value of each of the aforementioned definitions, I believe it behooves one to consider another definition. I first heard the following term in a lecture presented by Dr. Scott Aniol. He noted that true worship is drawing near to communion with God through faith in Jesus Christ in the Spirit. This thought-provoking statement considers communion with God a necessity in the worship of God. Further, it explains that one must have received the gracious gift of faith before they can draw near to the worship of God, God both initiating the worship and igniting the faith. Faith that allows one to properly worship the Godhead can be defined as “the assurance of things hoped for, the conviction of things not seen” (Hebrews 11:1, NASB). Faith is truly trusting in Jesus Christ, believing in the good news of Christ’s death, burial, and resurrection. This kind of faith leads the regenerate man to worship the God of his salvation, sustenance, and eternal hope. This definition also presents the important role of the Holy Spirit in bringing the adopted child of God into worship that glorifies the Almighty Creator. Thus, this definition properly notes the Trinitarian nature of worship that glorifies God.

Now that I have concisely explained the definition of worship, I briefly present biblical support for this definition. The divine author reveals this kind of worship in each of the three climactic points found in the book of Hebrews. After proclaiming that Christ is the high priest in Hebrews 4, Scripture declares, “Therefore, let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need” (Hebrews 4:16, NASB). Hebrews 10:22 explains how those covered by the blood of Jesus Christ should draw near to communion with God. The writer of Hebrews avers, “let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water” (Hebrews 10:22, NASB). Finally, Hebrews 12:22–29 reveals true worship.

22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, 23 to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel. 25 See to it that you do not refuse Him who is speaking. For if those did not escape when they refused him who warned them on earth, much less will we escape who turn away from Him who warns from heaven. 26 And His voice shook the earth then, but now He has promised, saying, “Yet once more I will shake not only the earth, but also the heaven.” 27 This expression, “Yet once more,” denotes the removing of those things which can be shaken, as of created things, so that those things which cannot be shaken may remain. 28 Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; 29 for our God is a consuming fire.

Dear readers, I beseech you to draw near to communion with God through faith in Jesus Christ in the Spirit.