Seder 87: Psalm 73---Why Do the Wicked Prosper?

 Psalm 73, the first of the psalms of Asaph, is a wisdom psalm.  Wisdom psalms---Psalm 1, for example---often express the general principle that the wise (those who fear the God of Israel) tend to prosper, while the foolish (those who do not fear the God of Israel) do not tend to prosper.

This principle is not a mathematical law, however.  Asaph admits that he was tempted to envy the often comfortable situation of the arrogant (vv 2-3).   They seemed to him to waltz through life cocky and carefree, exploiting others with impunity (vv 4-15).   

His descriptions include some unusual expressions.  "Their eyes swell out through fatness" (v 7) may mean something like "their eyes shine because of their prosperity." Verse 10 ("Therefore his people turn back to them, and find no fault in them") may be saying that people are attracted by the power and influence of the rich and hope to benefit from a connection with them. 

Asaph confesses his jealousy at the apparent prosperity of the wicked.  What good had it done him to follow the way of wisdom (v 13)?  He struggled with these thoughts and worried about the harm he might do to the community by expressing them (vv 13-14).  

He finally found peace when he entered God's sanctuary.  Seeing God's glory, greatness, and majesty put things in perspective.  His faith in the fact that God would carry out justice on his own schedule was renewed.  He resolved to find refuge in God and declare his greatness and mighty works.

Seder 81: Psalm 75---Reasons to Give Thanks

 In Psalm 75, God's people together give thanks for God's "wondrous deeds," his works of creation and salvation.  

Verse 1 contains the interesting phrase, "your name is near."  This has been interpreted in two different ways.  One is that those who call on God's name tell of his wondrous deeds.  The second is that God's name is brought near to us through the story of his wondrous deeds.  Both are true.

Verses 2-5 record an oracle from God, where he assures his people that at the appropriate time, he brings righteous judgment; and when human sinfulness unleashes chaos upon the world, he holds things together.  Those who suppose that they can impose their own will in opposition to God ultimately will not be successful.  

Asaph the seer responds to this revelation from God in verses 6-8.  He affirms that indeed, there is no earthly power that determines the future.  Instead, it is God who judges the world, and people will be held accountable for what they have done.  

In verse 8, Asaph pictures the judgment of the wicked as a cup of potent wine that they will be forced to drink.  Other prophets use the same image (Ps 60:3; Isa 51:17; Jer 25:15-16; 51:7), and so does John in Rev 14:10.

We might look at Jesus' words at Gethsemane in connection with this image.  "Father, if you are willing, remove this cup from me.  Nevertheless, not my will, but yours, be done" (Luke 22:42).  Jesus at that point was looking at the prospect of bearing the world's sins on our behalf and drinking the cup of judgment in our stead.

Asaph declares that he personally will proclaim God's great works and assist him in opposing the arrogant (vv 9-10).  

Seder 59: Psalm 50---Israel on Trial

 Psalm 50 is a prophetic oracle given through "Asaph the seer" (2 Chr 29:30).  In it the God who appeared at Sinai comes forth from Zion, calling heaven and earth as witnesses as he puts his people on trial (vv 1-6).

The Israelites cannot be accused of neglecting to offer sacrifices to God (verse 8).  But when they offer them in the attitude that they are just fulfilling an obligation, or are proud of themselves for offering one of "their animals," or hope to manipulate God through the sacrifices, then they are no better than the pagans.  Pagans believed that the gods needed to be fed, and that they could control the gods by feeding them.  But God, the owner of all the animals, does not need to be fed and has no interest in pagan sacrifices (vv 9-13).   

Instead, God wants his people to come before him with sacrifices given in thanksgiving, sincerity, and humility (vv 14-15).  

God also warns that it is useless to be pay lip service to his covenant while living in disobedience and approving of others who are disobedient (vv 16-20).  God is patient, so one may not be punished immediately for such behavior (v 21), but judgment will come eventually (v 22).  The final word:  "The one who offers thanksgiving as his sacrifice glorifies me; to one who orders his way rightly I will show the salvation of God!"   

Seder 40: Psalm 76---The All-Powerful Divine Warrior

Psalm 76 has been classified as a “victory hymn”, describing God as a Mighty Warrior in vivid language. Verse 3 says that “he broke the flashing arrows; the shield, the sword, and the weapons of war”.  No weapon can stand against him.

Verse 5 says that enemy soldiers “sank into sleep; all the men of war were unable to use their hands.”   They were completely paralyzed.  “At your rebuke, O God of Jacob, both rider and horse lay stunned,” we read in verse 6.

No one can stand before him (verse 7), and so the earth waits in fearful silence while he speaks (verse 8).  

What is our proper response to this awesome Warrior?  His people should fear and worship him, and all nations should bring gifts to him (v 11).  

Psalm 76 is one of the Psalms of Asaph.  The original Asaph ministered at the tabernacle in the time of King David.  His descendants continued in that role.  It's not possible to link this psalm definitively to a specific military triumph of Israel.  We might think, for example, of Judah's amazing deliverance from Sennacherib and the powerful Assyrian army described in 2 Kings 19 and Isa 37.  

There are at least two connections between Psalm 76 and this week's Seder in Gen 44:18-46:27.  One is the emphasis at the beginning of the Psalm on God's presence at Zion, in the territory of Judah.  Gen 44 chronicles how Judah emerged as a leader among the sons of Israel.  

There is also an interesting connection with verse 10, which begins,  “Surely the wrath of man shall praise you.”  One way to read this statement is that God is so powerful that he can take our sinful and rebellious actions and use them for his glory, to further his own plan.

Joseph points out an example of this in Gen 45 when he reveals his identity to his brothers.  He tells them in Gen 45:5-8,

“And now do not be distressed or angry with yourselves because you sold me here, for God sent me before you to preserve life.  For the famine has been in the land these two years, and there are yet five years in which there will be neither plowing nor harvest.  And God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors.  So it was not you who sent me here, but God.”

Joseph’s brothers had intended to harm him by selling him into slavery.  But God turned their wrath, their sinful intentions, in a positive direction to save lives and bless the world through their family. 

We see the ultimate example of Psalm 76:10 at the cross.  Jesus was put to death unjustly, but this was all part of his plan of salvation (Acts 2:22-39).

We are reminded of another familiar verse, Rom 8:28, where Paul writes, “And we know that for those who love God all things work together for good, for those who are called according to his purpose.” 

Joseph remained strong in faith and did not give up hope when he faced enslavement and imprisonment.  He saw a bigger picture and was able to recognize an opportunity to do good and further God’s purposes. 

Joseph’s example reminds us to continue our efforts to find ways to spread God’s love during a time of trial.  We know that God will turn the wrath of man to his glory, and we would like to participate in what God is doing.   

Seder 36: Psalm 77---From Distress to Confidence Via Meditation on God's Wondrous Works

In Psalm 77, an individual lament, the psalmist (probably Asaph) prays about a severe trial.  In distress, he cannot sleep.  

His struggles lead to questions:  

"Will the Lord spurn forever, and never again be favorable?  Has his steadfast love forever ceased?  Are his promises at an end for all time?  Has God forgotten to be gracious?  Has he in anger shut up compassion?"  (vv 7-9)

Pondering these questions, he thinks back on all that he knows about God, and is assured that all the questions have negative answers.  Based on God's track record as Creator and faithful Deliverer, he knows that he is safe in God's hands (vv 11-20).  

In the next psalm, number 78, Asaph emphasizes the importance of rehearsing God's mighty works from the past for future generations, "so that they should set their hope in God and not forget the works of God, but keep his commandments" (verse 7).  Psalm 77 gives an example of Psalm 78:7.  The psalmist sets his hope in God by remembering God's great works. 

Note added Oct 13, 2022:  For further reflections on Psalm 77 from biblical scholar Richard Middleton, see this blog post and its links.

Seder 31: Psalm 78---Asaph Gives an Inspired History Lesson

 Psalm 78 is one of the psalms of Asaph.  During King David's reign, Asaph led a group of Levites who prayed and praised God before the ark of the covenant (1 Chron 16:4-5).  Asaph was also a prophet, as his psalms demonstrate, and was remembered that way (2 Chron 29:30).  

In Psalm 78, the second longest of the psalms, Asaph rehearses episodes from the history of Israel, highlighting God's mighty works of salvation, the failure of  Israel to give a faithful response to those works, and God's continuing mercy and faithfulness to his covenant with Abraham.  He emphasizes the importance of God's people teaching this history to future generations and learning from it. 

Asaph criticizes the tribe of Ephraim's lack of faith in losing the ark to the Philistines (1 Sam 4), and points to God's work with David and the tribe of Judah as a sign of hope for Israel's future (vv 60-72).  We know that Asaph's hope pointed in the right direction, toward the coming of the Messiah.  

We can also think of Asaph himself as a forerunner of the Messiah.  Asaph begins by proclaiming, "I will open my mouth in a parable; I will utter dark sayings from of old" (v 2).  This verse is applied to Jesus in connection with his practice of teaching with parables (Matt 13:34-35).  As Asaph brought out the meaning of Israel's history, so Jesus brought out the meaning of the Hebrew Scriptures, showing what they taught about him and the kingdom of God. 

One example is in John 6, where Jesus reveals himself as the Bread of Life.  Psalm 78:24, a verse about the manna in the wilderness, is quoted in John 6:31.