Seder 104: Psalm 90---Moses' Humble Prayer for Wisdom and Mercy

 The superscription of Psalm 90 identifies it as "a prayer of Moses, the man of God."  Psalm 90 is the only psalm attributed to Moses, but a midrash on this psalm (90.3 in Midrash Psalms) proposes that Psalms 90-100 were all written by Moses and relate to the eleven tribes that he blessed in Deuteronomy 33.  This midrash relates Psalm 90 to the tribe of Reuben, seeing a call to repentance in Psalm 90:3:  "Return, O children of man!"  Psalm 91 is linked with the tribe of Levi, which "dwells in God's shadow" in its work at the tabernacle and temple.  Psalm 92, with its emphasis on singing praises to God, is associated with the tribe of Judah.  

Moses begins by praising God as eternal creator, ruler, and protector (verses 1-2).  Human beings, on the other hand, have a fleeting existence and are prone to sinfulness (verses 3-11).  Our proper response to this reality is to submit to God and learn wisdom (verse 12).  Moses also prays for mercy, and asks for help so that we might accomplish something of value in our short lives.  

We recognize Moses' humility (Nu 12:3) in this prayer. He learned much about God, human nature, and reality during his life, and we see these things in Psalm 90 as well.

Seder 153: Psalm 28---Depending on the Rock and Shepherd

 Psalm 28 is an individual lament that concludes with an expression of confidence in God.  This is a familiar pattern in the psalms.  The act of praying helps us to see the truth more clearly.  

The psalmist calls upon God as "my rock."  This metaphor, which is prominent in Deuteronomy 32 and is picked up in several psalms (18:2,31; 19:14; 73:26; 92:15; 144:1).  God is strong and dependable and gives refuge and protection.  

The psalmist expresses his dependence on God.  He prays "toward your holy sanctuary" (v 2).  Solomon, of course, asked that prayers directed toward the temple be heeded (1 Ki 8:35, 38, 42).  

We may have a bit of a mixed metaphor in Psalm 28:1, since he asks the rock to "be not deaf to me," and rocks do not really have ears.  But God is strong and dependable in taking action for his people, which is the full meaning of him "hearing" or "being not deaf.

He prays that he not suffer the fate of the wicked (v 3) and asks for justice to be done.  Verses 4-5 say much about the works of God versus human works.  The wicked disregard the works of God and work to undermine God's works with their own works.  He prays that the wicked be judged according to their works. 

Later in the psalm he praises God in anticipation of deliverance and vindication.  He is no longer in despair but confident in "my strength and my shield" (v 7).  God helped David and later anointed kings of Israel and Judah---he is "the saving refuge of his anointed," as verse 8 says. 

He intercedes for God's people (v 9).  "Be their shepherd and carry them forever," he concludes.  We see such imagery elsewhere in Isaiah 40:11; 46:3-4; 63:9. 

Seder 3: Psalm 92---Praising God and His Works

Psalm 92 is headed, "A Psalm.  A Song for the Sabbath Day".  According to the Mishnah (Tammid 7:4) it was used by the Levites in Temple worship on the Sabbath.

One rabbinic midrash asks why the heading mentions "a psalm" and then "a song".  R. Isaac explained this apparent redundancy by explaining that this was a Sabbath psalm, and for the Sabbath everything is doubled.  During the Exodus there was a double portion of manna for Friday/Saturday.  The daily sacrifices at the Temple were doubled (Num 28:9).  Isa 58:14 promises a double blessing for delighting in the Sabbath.  The Sabbath commandment includes two parts:  Remembering the Sabbath and keeping it holy.

The song "It Is Good" by Israel's Hope comes from this psalm.  

Psalm 92:1 says that it is good---appropriate, beneficial, pleasing to God---to praise God, and to give thanks:  

Verse 2 says that we praise God's love (chesed) and faithfulness (emunah).  We carry out that praise in morning and night--all the time.

Verses 2-3 give a hint of this psalm being used performed in conjunction with morning and evening sacrifices.

From God's love and faithfulness spring his great works of creation and redemption--v. 4.  (One midrash says that Adam praised God's creation when he first saw it.)  These works include rewarding the righteous and judging the wicked (verses 7-12).   God's activities in this regard are a big theme in the Psalms, starting with the very first one.

Judgment and reward aren't carried out necessarily by an immediate "measure for measure" response.  God's plan is "very deep" (v. 5), beyond our comprehension.

Some don't recognize this (v. 6).  In the short term the wicked may prosper (v 7),but God, who is eternal (v 8), is playing "the long game", with everything being set right at the end.

The psalmist (perhaps David) thanks God for raising him up and defeating the wicked.  Verse 10 ("you have poured over me fresh oil") reminds us of Psalm 23.  David is an anointed one, a type of the Messiah.

Ultimately the righteous flourish like the palm tree and cedar, trees known for strength, longevity, desirability, fruitfulness.  The righteous are close to God ("planted in the house of Adonai").  They "still produce fruit" in old age---like Abraham, who had a second family late in life.

The final word:  God is upright "and there is no unrighteousness in him."  A midrash says that Adam recognized this and admitted that his being expelled from the Garden of Eden was his fault.  His situation can be compared to a patient who is told by the doctor what to eat and what not to eat.  He didn't follow the doctor's orders, and so he became sick.