Sermon and Worship Resources

Psalm 95:1-11 · Psalm 95

1 Come, let us sing for joy to the Lord; let us shout aloud to the Rock of our salvation.

2 Let us come before him with thanksgiving and extol him with music and song.

3 For the Lord is the great God, the great King above all gods.

4 In his hand are the depths of the earth, and the mountain peaks belong to him.

5 The sea is his, for he made it, and his hands formed the dry land.

6 Come, let us bow down in worship, let us kneel before the Lord our Maker;

7 for he is our God and we are the people of his pasture, the flock under his care. Today, if you hear his voice,

8 do not harden your hearts as you did at Meribah, as you did that day at Massah in the desert,

9 where your fathers tested and tried me, though they had seen what I did.

10 For forty years I was angry with that generation; I said, "They are a people whose hearts go astray, and they have not known my ways."

11 So I declared on oath in my anger, "They shall never enter my rest."

Today, If You Hear His Voice

Psalm 95:1-11

Understanding Series
by Craig C. Broyles

Today, If You Hear His Voice

Like Psalm 81, Psalm 95 begins with a hymnic call for praise (vv. 1–7a) and then moves into a prophetic oracle warning the congregation with lessons from the exodus-wilderness period (vv. 7b–11).

95:1–7a The hymnic praise contains two calls to praise, consisting of imperatives addressed to a congregation (vv. 1–2 and v. 6) and two reasons substantiating these imperatives (for in vv. 3–5 and v. 7a). The first imperatives call for “singing,” “shouting” (a ritual action also prominent in the psalms of Yahweh’s kingship, 47:1, 5; 98:4, 6; cf. 89:15), and thanksgiving (which may include thanksgiving sacrifices; see on 116:17). The second imperatives call for prostration (let us bow down and kneel). The reason for the shouting and singing concerns the great King above …

Baker Publishing Group, Understanding the Bible Commentary Series, by Craig C. Broyles

Overview and Insights · An Instructional Psalm of Praise

Like Psalm 81, Psalm 95 begins with a hymnic call for praise (vv. 1–7a) and then moves into a prophet…

Understanding The Bible Commentary Series by Craig C. Broyles, Baker Publishing Group,

Psalm 95:1-11 · Psalm 95

1 Come, let us sing for joy to the Lord; let us shout aloud to the Rock of our salvation.

2 Let us come before him with thanksgiving and extol him with music and song.

3 For the Lord is the great God, the great King above all gods.

4 In his hand are the depths of the earth, and the mountain peaks belong to him.

5 The sea is his, for he made it, and his hands formed the dry land.

6 Come, let us bow down in worship, let us kneel before the Lord our Maker;

7 for he is our God and we are the people of his pasture, the flock under his care. Today, if you hear his voice,

8 do not harden your hearts as you did at Meribah, as you did that day at Massah in the desert,

9 where your fathers tested and tried me, though they had seen what I did.

10 For forty years I was angry with that generation; I said, "They are a people whose hearts go astray, and they have not known my ways."

11 So I declared on oath in my anger, "They shall never enter my rest."

Commentary · Psalm 95

The psalmist again introduces his ideas using a stair-step structure: (A) call to praise God (95:1–2); (B) reasons for praising God (95:3–5); (A´) call to praise God (95:6); (B´) reasons for praising God (95:7a). He then alters his structure to challenge his readers to live godly lives (95:7b–11). In 95:1–2, the psalmist encourages Israel to praise God (in words and music)…

The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016

Dictionary

Direct Matches

Desert

A broad designation for certain regions in Israel, typically rocky, although also plains, with little rainfall. These areas generally are uninhabited, and most often “wilderness” refers to specific regions surrounding inhabited Israel. A fair amount of Scripture’s focus with respect to the wilderness concerns Israel’s forty-year period of wandering in the wilderness after the exodus (see also Wilderness Wandering).

More specifically, the geographical locations designated “wilderness” fall into four basic categories: the Negev (south), Transjordan (east), Judean (eastern slope of Judean mountains), and Sinai (southwest).

The Negev makes up a fair amount of Israel’s southern kingdom, Judah. It is very rocky and also includes plateaus and wadis, which are dry riverbeds that can bloom after rains. Its most important city is Beersheba (see Gen. 21:14, 22 34), which often designates Israel’s southernmost border, as in the expression “from Dan to Beersheba” (e.g., 2 Sam. 17:11).

Transjordan pertains to the area east of the Jordan River, the area through which the Israelites had to pass before crossing the Jordan on their way from Mount Sinai to Canaan. (Israel was denied direct passage to Canaan by the Edomites and Amorites [see Num. 20:14–21; 21:21–26].) Even though this region lay outside the promised land of Canaan, it was settled by the tribes of Reuben, Gad, and the half-tribe of Manasseh after they had fulfilled God’s command to fight alongside the other tribes in conquering Canaan (Num. 32:1–42; Josh. 13:8; 22:1–34).

The Judean Desert is located on the eastern slopes of the Judean mountains, toward the Dead Sea. David fled there for refuge from Saul (1 Sam. 21–23). It was also in this area that Jesus was tempted (Luke 4:1–13).

The Sinai Desert is a large peninsula, with the modern-day Gulf of Suez to the west and the Gulf of Aqaba to the east. In the ancient Near Eastern world, both bodies of water often were referred to as the “Red Sea,” which is the larger sea to the south. In addition to the region traditionally believed to contain the location of Mount Sinai (its exact location is unknown), the Sinai Desert is further subdivided into other areas known to readers of the OT: Desert of Zin (northeast, contains Kadesh Barnea), Desert of Shur (northwest, near Egypt), Desert of Paran (central).

Wilderness is commonly mentioned in the Bible, and although it certainly can have neutral connotations (i.e., simply describing a location), the uninhabited places often entail both positive (e.g., as a place of solitude) and negative (e.g., as a place of wrath) connotations, both in their actual geological properties and as metaphors. The very rugged and uninhabited nature of the wilderness easily lent itself to being a place of death (e.g., Deut. 8:15; Ps. 107:4–5; Jer. 2:6). It was also a place associated with Israel’s rebellions and struggles with other nations. Upon leaving Egypt, Israel spent forty years wandering the wilderness before entering Canaan, encountering numerous military conflicts along the way. This forty-year period was occasioned by a mass rebellion (Num. 14), hence casting a necessarily dark cloud over that entire period, and no doubt firming up subsequent negative connotations of “wilderness.” Similarly, “wilderness” connotes notions of exile from Israel, as seen in the ritual of the scapegoat (lit., “goat of removal” [see Lev. 16]). On the Day of Atonement, one goat was sacrificed to atone for the people’s sin, and another was sent off, likewise to atone for sin. The scapegoat was released into the desert, where it would encounter certain death, either by succumbing to the climate or through wild animals.

On the other hand, it is precisely in this uninhabited land that God also showed his faithfulness to his people, despite their prolonged punishment. He miraculously supplied bread (manna) and meat (quail) (Exod. 16; Num. 11), as well as water (Exod. 15:22–27; 17:1–7; Num. 20:1–13; 21:16–20). God’s care for Israel is amply summarized in Deut. 1:30–31: “The Lord your God, who is going before you, will fight for you, as he did for you in Egypt, before your very eyes, and in the wilderness. There you saw how the Lord your God carried you, as a father carries his son, all the way you went until you reached this place.”

The harsh realities of the wilderness also made it an ideal place to seek sanctuary and protection. David fled from Saul to the wilderness, the Desert of Ziph (1 Sam. 23:14; 26:2–3; cf. Ps. 55:7). Similarly, Jeremiah sought a retreat in the desert from sinful Israel (Jer. 9:2).

Related somewhat to this last point is Jesus’ own attitude toward the wilderness. It was there that he retreated when he could no longer move about publicly (John 11:54). John the Baptist came from the wilderness announcing Jesus’ ministry (Matt. 3:1–3; Mark 1:2–4; Luke 3:2–6; John 1:23; cf. Isa. 40:3–5). It was also in the desert that Jesus went to be tempted but also overcame that temptation.

Earth

Israel shared the cosmology of its ancient Near Eastern neighbors. This worldview understood the earth as a “disk” upon the primeval waters (Job 38:13; Isa. 40:22), with the earth having four rims or “corners” (Ps. 135:7; Isa. 11:12). These rims were sealed at the horizon to prevent the influx of cosmic waters. God speaks to Job about the dawn grasping the edges of the earth and shaking the evil people out of it (Job 38:12 13).

Israel’s promised land was built on the sanctuary prototype of Eden (Gen. 13:10; Deut. 6:3; 31:20); both were defined by divine blessing, fertility, legal instruction, secure boundaries, and were orienting points for the world. Canaan was Israel’s new paradise, “flowing with milk and honey” (Exod. 3:8; Num. 13:27). Conversely, the lack of fertile land was tantamount to insecurity and judgment. As Eden illustrated for Israel, any rupture of relationship with God brought alienation between humans, God, and the land; this could ultimately bring exile, as an ethically nauseated land “vomits” people out (Lev. 18:25, 28; 20:22; see also Deut. 4; 30).

For Israel, land involved both God’s covenant promise (Gen. 15:18–21; 35:9–12) and the nation’s faithful obedience (Gen. 17:1; Exod. 19:5; 1 Kings 2:1–4). Yahweh was the earth’s Lord (Ps. 97:5), Judge (Gen. 18:25), and King (Ps. 47:2, 7). Both owner and giver, he was the supreme landlord, who gifted the land to Israel (Exod. 19:5; Lev. 25:23; Josh. 22:19; Ps. 24:1). The land was God’s “inheritance” to give (1 Sam. 26:19; 2 Sam. 14:16; Ps. 79:1; Jer. 2:7). The Levites, however, did not receive an allotment of land as did the other tribes, since God was their “portion” (Num. 18:20; Ps. 73:26). Israel’s obedience was necessary both to enter and to occupy the land (Deut. 8:1–3; 11:8–9; 21:1; 27:1–3). Ironically, the earth swallowed rebellious Israelites when they accused Moses of bringing them “up out of a land flowing with milk and honey” (Num. 16:13). As the conquest shows, however, no tribe was completely obedient, taking its full “inheritance” (Josh. 13:1).

Heart

Physiologically, the heart is an organ in the body, and in the Bible it is also used in a number of metaphors.

Metaphorically, the heart refers to the mind, the will, the seat of emotions, or even the whole person. It also refers to the center of something or its inner part. These metaphors come from the heart’s importance and location.

Mind. The heart refers to the mind, but not the brain, and in these cases does not involve human physiology. It is a metaphor, and while the neurophysiology of the heart may be interesting in its own right, it has no bearing on this use of language. Deuteronomy 6:5 issues the command to love God with all one’s heart, soul, and strength. When the command is repeated in the Gospels, it occurs in three variations (Matt. 22:37; Mark 12:30; Luke 10:27). Common to all three is the addition of the word “mind.” The Gospel writers want to be sure that the audience hears Jesus adding “mind,” but this addition is based on the fact that the meaning of the Hebrew word for “heart” includes the mind.

The mental activities of the metaphorical heart are abundant. The heart is where a person thinks (Gen. 6:5; Deut. 7:17; 1 Chron. 29:18; Rev. 18:7), where a person comprehends and has understanding (1 Kings 3:9; Job 17:4; Ps. 49:3; Prov. 14:13; Matt. 13:15). The heart makes plans and has intentions (Gen. 6:5; 8:21; Prov. 20:5; 1 Chron. 29:18; Jer. 23:20). One believes with the heart (Luke 24:25; Acts 8:37; Rom. 10:9). The heart is the site of wisdom, discernment, and skill (Exod. 35:34; 36:2; 1 Kings 3:9; 10:24). The heart is the place of memory (Deut. 4:9; Ps. 119:11). The heart plays the role of conscience (2 Sam. 24:10; 1 John 3:20 21).

It is often worth the effort to substitute “mind” for “heart” when reading the Bible in order to grasp the mental dimension. For example, after telling the Israelites to love God with all their heart, Moses says, “These commandments that I give you today are to be upon your hearts” (Deut. 6:6). Reading it instead as “be on your mind” changes our perspective, and in this case the idiom “on your mind” is clearer and more accurate. The following verses instruct parents to talk to their children throughout the day about God’s words. In order for parents to do this, God’s requirements and deeds need to be constantly on their minds, out of their love for him. Similarly, love for God and loyalty are expressed by meditation on and determination to obey his law (Ps. 119:11, 112). The law is not merely a list of rules; it is also a repository of a worldview in which the Lord is the only God. To live consistently with this truth requires careful, reflective thought.

Emotions and attitude. The heart, as the seat of emotion, is associated with a number of feelings and sentiments, such as gladness (Exod. 4:14; Acts 2:26), hatred (Lev. 19:17), pride (Deut. 8:14), resentment (Deut. 15:10), dread (Deut. 28:67), sympathy (Judg. 5:9), love (Judg. 16:15), sadness (1 Sam. 1:8; John 16:6), and jealousy and ambition (James 3:14). The heart is also the frame of reference for attitudes such as willingness, courage, and desire.

King

A kingdom signifies the reality and extent of a king’s dominion or rule (Gen. 10:10; 20:9; Num. 32:33; 2 Kings 20:13; Esther 1:22). Some kingdoms were relatively small; others were concerted attempts to gain the whole world.

A kingdom presupposes monarchy, rule by an individual, human authority. Although kings only have as much authority as their armies and the general populace allow, they nevertheless exercise an almost absolute power, which invites either profound humility or hubris. Royal arrogance, unfortunately, is the primary motif characterizing kings in the Bible (e.g., Dan. 3).

God originally intended Israel to be governed as a theocracy, ruled by the one, true, living God (but see Gen. 17:6; Deut. 17:14 20). Israel was to be a “kingdom of priests” (Exod. 19:6), but the people demanded a king (1 Sam. 8:1–22). However, even when God granted their request, God remained King over the king and even retained ownership of the land (Lev. 25:23, 42, 55). The Israelite king was nothing more than God’s viceroy, with delegated authority. With few exceptions, most of the kings of Israel and Judah were corrupted by authority and wealth and forgot God (1 Sam. 13:13–14; 15:28; Matt. 14:6–11). But God made a covenant with David, so that one of his descendants would become a coregent in a restored theocracy, the kingdom of God (2 Sam. 7:1–29; Pss. 89:3; 132:11). In contrast to David’s more immediate descendants, this coming king would return to Jerusalem humble and mounted on a donkey (Zech. 9:9; cf. Isa. 62:11). The Gospels present Jesus Christ as this king (Matt. 21:1–9 pars.). Those who are likewise humble will inherit the land with him (Matt. 5:5).

Massah

A location on the journey toward Mount Horeb (Sinai) where the Israelites grumbled against God because they had no water. Moses called the place Massah (“testing”) and Meribah (“quarreling”) because of their complaining (Exod. 17:7). Still, at God’s direction, Moses struck the rock at Horeb, and water flowed out. All subsequent references to Massah in the biblical text are about this incident (Deut. 6:16; 9:22; 33:8; Ps. 95:8). Subsequent references to Meribah, however, concern another incident (e.g., Num. 20:13, 24; Deut. 32:51; 33:8). See also Meribah.

Meribah

Meribah (“quarreling”) is another name for Massah (“testing”), a location on the journey toward Mount Horeb (Sinai) where the Israelites grumbled against God because they had no water; Moses struck the rock at Horeb, and water flowed out (Exod. 17:7). Subsequent references to Meribah concern a similar incident in Kadesh after the Israelites had journeyed on from Horeb (Num. 20:13, 24; 27:14; Deut. 32:51; 33:8; Pss. 81:7; 95:8; 106:32). On this occasion Moses and Aaron, in getting water out of the rock, failed to honor God as holy, and for this they were denied entrance into Canaan. See also Massah.

Music

The Bible often refers to songs, music, musical sounds and instruments, and dancing.

Instruments

Strings. The most frequently mentioned instrument is the kinnor, a lyre, also often referred to as a harp. The sound box of the harp is at the base, from which a straight or curved neck rises at a sharp angle so that the strings going from the box to the neck are of different length. The lyre has two uprights and a crosspiece on top, from which the strings of similar length stretch down to the sound box. The kinnor-lyre had eight to ten strings (based on Akkadian and Ugaritic findings and Jewish descriptions) and could be played with a pick or by hand. David’s “harp” was such a lyre. The “harp” mentioned in the NT (1 Cor. 14:7; Rev. 5:8; 14:2; 15:2) probably was also a lyre. Another OT lyre, or perhaps a harp, the nebel, complemented the kinnor-lyre. Jewish tradition about the strings implies that it produced a lower sound. The nebel-lyre is most often mentioned with other instruments, though occasionally alone. Another stringed instrument mentioned three times, the ’asor, may have been a harp or a lyre with ten strings (Pss. 33:2; 92:3; 144:9). In Pss. 45:8; 150:4 there is mention of “the strings,” which may refer to more than just the stringed instruments specifically mentioned in the Bible. The ancient world also had lutes, an instrument with a long, straight neck, fretted like a guitar or ukulele, proceeding from a small sound box.

Percussion. Timbrels, cymbals, and castanets or rattles are percussion instruments mentioned in the Bible. The timbrel was a hand drum, like a tambourine but without metal jingles. The timbrel accompanies dancing and may have been used by the dancers (Exod. 15:20; Judg. 11:34; 1 Sam. 18:6). Cymbals may have been paired or individual, but it is not certain whether these latter were suspended cymbals or finger cymbals, being four to six inches in diameter. In 2 Sam. 6:5 there is mention of another percussion instrument, mena’an’im (the root of this word means “to shake”), perhaps “sistrums” (NIV) or “castanets” (NASB) (although the KJV renders it as “cornets”). Castanets were small hand-clappers joined with a string. Israel likely had all of these, though it is hard to know which is referred to in 2 Sam. 6:5. The cymbal is mentioned once in the NT (1 Cor. 13:1), though not as musically pleasing in that context.

Woodwinds and horns. The OT attests to both an animal horn, most frequently called a shopar, and a metal trumpet, the khatsotserah (Num. 10:2 10). The NT refers to a horn with a word used to translate both OT terms (salpinx). The ancient world had both flutes and shawms. Shawms have a bell-like flare at the end, while the shaft of a flute is straight to the end. What is likely a double-reed shawm is frequently translated “flute” (1 Sam. 10:5; 1 Kings 1:40; Isa. 5:12; 30:29; Jer. 48:36 [NIV: “pipes”]). It is unclear whether the instrument mentioned in Gen. 4:21; Ps. 150:4 commonly translated as “flute” is a woodwind or a stringed instrument. The NT also mentions a flute or reed instrument (Matt. 11:17; 9:23; 1 Cor. 14:7; Rev. 18:22) that could be played for dancing or mourning.

Dancing

The dancing mentioned in the Bible is usually celebratory and positive and is combined with singing or the playing of musical instruments. Such dancing may occur at any happy occasion but is mentioned most often in connection with victory or worship (e.g., Exod. 15:20; Judg. 11:34; 1 Sam. 18:6). The women of Shiloh “join in the dancing” (Judg. 21:21) at an annual festival, which implies some manner of folk dancing. The dancing of Herodias’s daughter probably was erotic (Matt. 14:6; Mark 6:22), and the dancing of the Israelites around the golden calf probably was laden with sensuality as well (Exod. 32:19).

Psalms

A collection of 150 poems. They are the hymnbook of the OT period, used in public worship. Psalms contains songs of different lengths, types, and dates. The earliest psalm (Ps. 90) is attributed to Moses (mid-second millennium BC), while the content of Ps. 126 and Ps. 137 points to the latest periods of the OT (mid-first millennium BC). They continue to be used as a source of public worship and private devotion.

Although the psalms are not theological essays, readers can learn about God and their relationship with God from these poems. The book of Psalms is a bit like a portrait gallery of God, using images to describe who he is and the nature of our relationship with him. Some examples include God as shepherd (Ps. 23), king (Ps. 47), warrior (Ps. 98), and mother (Ps. 131), and the list could be greatly expanded. Each one of these picture images casts light on the nature of God and also the nature of our relationship with God. After all, the aforementioned psalms explicitly or implicitly describe God’s people as sheep, subjects, soldiers, and children.

Rock

In the OT, the “rock” (sela’, tsur) is an image of inaccessibility and so of refuge from danger (Isa. 7:19), but rocks will not provide refuge on the day of God’s wrath (Isa. 2:10, 19, 21; cf. Rev. 6:15 16). A great rock providing needed shade (Isa. 32:2) is a variation on this theme of protection. By extension, the image is applied to God himself in poetry (e.g., 2 Sam. 22:2; Ps. 31:3, in both cases parallel with “fortress”). God as the “Rock” is the object of trust (2 Sam. 22:3). This quality is an aspect of his incomparability: “And who is the Rock except our God?” (2 Sam. 22:32).

Salvation

“Salvation” is the broadest term used to refer to God’s actions to solve the plight brought about by humankind’s sinful rebellion and its consequences. It is one of the central themes of the entire Bible, running from Genesis through Revelation.

In many places in the OT, salvation refers to being rescued from physical rather than spiritual trouble. Fearing the possibility of retribution from his brother Esau, Jacob prays, “Save me, I pray, from the hand of my brother Esau” (Gen. 32:11). The actions of Joseph in Egypt saved many from famine (45:5 7; 47:25; 50:20). Frequently in the psalms, individuals pray for salvation from enemies that threaten one’s safety or life (Pss. 17:14; 18:3; 70:1–3; 71:1–4; 91:1–3).

Related to this usage are places where the nation of Israel and/or its king were saved from enemies. The defining example of this is the exodus, whereby God delivered his people from their enslavement to the Egyptians, culminating in the destruction of Pharaoh and his army (Exod. 14:1–23). From that point forward in the history of Israel, God repeatedly saved Israel from its enemies, whether through a judge (e.g., Judg. 2:16; 3:9), a king (2 Kings 14:27), or even a shepherd boy (1 Sam. 17:1–58).

But these examples of national deliverance had a profound spiritual component as well. God did not save his people from physical danger as an end in itself; it was the necessary means for his plan to save them from their sins. The OT recognizes the need for salvation from sin (Pss. 39:8; 51:14; 120:2) but, as the NT makes evident, does not provide a final solution (Heb. 9:1–10:18). One of the clearest places that physical and spiritual salvation come together is Isa. 40–55, where Judah’s exile from the land and prophesied return are seen as the physical manifestation of the much more fundamental spiritual exile that resulted from sin. To address that far greater reality, God announces the day when the Suffering Servant would once and for all take away the sins of his people (Isa. 52:13–53:12).

As in the OT, the NT has places where salvation refers to being rescued from physical difficulty. Paul, for example, speaks of being saved from various physical dangers, including execution (2 Cor. 1:8–10; Phil. 1:19; 2 Tim. 4:17). In the midst of a fierce storm, Jesus’ disciples cry out, “Lord, save us! We’re going to drown!” (Matt. 8:25). But far more prominent are the places in the Gospels and Acts where physical healings are described with the verb sōzō, used to speak of salvation from sin. The healing of the woman with the hemorrhage (Mark 5:25–34), the blind man along the road (Luke 18:35–43), and even the man possessed by a demon (Luke 8:26–39), just to name a few, are described with the verb sōzō. The same verb, however, is also used to refer to Jesus forgiving someone’s sins (Luke 7:36–50) and to his mission to save the lost from their sins (Luke 19:10). Such overlap is a foretaste of the holistic salvation (physical and spiritual) that will be completed in the new heaven and earth (Rev. 21–22). The NT Epistles give extensive descriptions of how the work of Jesus Christ saves his people from their sins.

Worship

Worship of God is a critical dimension of both Testaments. One might argue that it is the very goal for which Israel and the church were formed.

The living God is the sole object of worship. He delights in the satisfying joy that his children find in him. The nature of worship is not about servant entertainment or passive observation; it is an active acknowledgment of God’s worth in a variety of humble ways.

A genuine selfless focus on the person and work of God brings about a humble response that affects one’s posture, generates works of service, and stirs up a healthy attitude of fear and respect. Knowledge of God is the foundational element in worship. God is worshiped for who he is and what he does. He is the Eternal One (Ps. 90:1; 1 Tim. 1:17), unique in every way (Isa. 44:8); he is God alone (Deut. 6:4). He is distinguished by his self-existence, the self-reliant quality of his life (Exod. 3:14; Deut. 32:30). The psalmist calls God’s people to shout joyfully to their good, loving, eternal, and faithful Creator (Ps. 100).

God is worshiped as the Creator of all life. This magnificent creative work of God, declared in the opening of Genesis, is a critical focus in worship (Ps. 95:6; Rom. 1:25; Rev. 4:11). Along with this is the companion declaration that God is the redeemer. The redemptive work of God is celebrated in the Song of Moses (Exod. 15:1 18) and in the Song of the Redeemed (Rev. 14:3).

Worship is also associated with the royal aspects of God’s character. It was the desire of the magi to find Jesus the king and worship him (Matt. 2:1–2). The final scenes of history will be characterized by humble submission to and worship of the King of kings (1 Tim. 6:15; Rev. 17:14; 19:16; cf. Rev. 15:3–4). The psalms often draw the reader’s attention to God’s royal character as a basis for worship (Pss. 45:11; 98:6).

Finally, God is worshiped as the Lord of his covenant relationship with the nation of Israel. This covenant theme and metaphor summarize the varied aspects of God’s character and his relationship with Israel. The God who brought Israel into a covenant relationship is to be sincerely and exclusively worshiped (2 Kings 17:35, 38; cf. Deut. 31:20). These confessional statements about the character of God are a glorious weight that moves believers to prostrate themselves, to have an attitude of awe and respect, and to obediently serve.

Wrath

The words “wrath” and “anger” are used in Bible translations for a variety of Hebrew and Greek words that refer to the disposition of someone (including God) toward persons (including oneself [Gen. 45:5]) or situations considered to be seriously displeasing. There may be degrees of anger (Zech. 1:15), and it may be accompanied by other sentiments such as distress (Gen. 45:5), hatred (Job 16:9), jealousy (Rom. 10:19), grief (Mark 3:5), and vengeance (Mic. 5:15).

Anger may be a proper response to sin or a sin-distorted world, as seen in, for example, Moses’ reaction to the golden calf (Exod. 32:19). Paul envisages an anger that does not necessarily involve sin (Eph. 4:26). Jesus is said to display anger at the willful stubbornness of his contemporaries (Mark 3:5), and his response to the mourning for Lazarus (John 11:33) might be rendered as “outrage,” an anger directed not so much at the mourners as at the ugliness of death, the consequence of sin, and with thoughts, perhaps, of his own impending death necessitated by this fallen world.

On the other hand, a display of anger may be the result of distorted perceptions or values (Gen. 4:5 6). A tendency to anger in oneself needs to be kept in check (James 1:19) and in others needs to be handled prudently (Prov. 15:1). Unchecked, anger may lead to violence and murder (Gen. 49:6). In several NT lists anger is associated with such other sinful behavior as quarreling, jealousy, selfishness, slander, malice, gossip, conceit, strife, idolatry, sorcery, and bitterness (2 Cor. 12:20; Gal. 5:20; Eph. 4:31; Col. 3:8).

In Ps. 76:10 NLT (cf. ESV, NASB, NRSV) God is said to cause human anger to bring him praise (but see NIV, NET, where it is God’s wrath against human beings that brings him praise). Perhaps an instance of this is seen in Rom. 13:4–5, where the wrath of the civil authority serves to maintain justice under God.

Direct Matches

Depths

In addition to ocean depths, the biblical text refers to the depths of the earth (Ps. 63:9) and of the grave (86:13). The different terms translated “depths” are employed figuratively to represent God’s incomprehensibility (Job 11:8) and omnipotence, omnipresence, and omniscience (Ps. 95:4), dire and distressing situations (Pss. 30:1; 88:6; 130:1), death and near death (Ps. 71:20; Prov. 9:18), and hidden places, such as the mother’s womb (Ps. 139:15). See also Deep, The.

God

For Christians, God is the creator of the cosmos and the redeemer of humanity. He has revealed himself in historical acts—namely, in creation, in the history of Israel, and especially in the person and work of Jesus Christ. There is only one God (Deut. 6:4); “there is no other” (Isa. 45:5). Because “God is spirit” (John 4:24), he must reveal himself through various images and metaphors.

Imagery of God

God’s character and attributes are revealed primarily through the use of imagery, the best and most understandable way to describe the mysterious nature of God. Scripture employs many images to describe God’s being and character. Some examples follow here.

God is compared to the father who shows compassion and love to his children (Ps. 103:13; Rom. 8:15). The father image is also used by the prophets to reveal God’s creatorship (Isa. 64:8). Jesus predominantly uses the language of “Father” in reference to God (Mark 8:38; 13:32; 14:36), revealing his close relationship with the Father. God is also identified as the king of Israel even before the Israelites have a human king (1 Sam. 10:19).

The Psalter exalts Yahweh as the king, acknowledging God’s sovereignty and preeminence (Pss. 5:2; 44:4; 47:6–7; 68:24; 74:12; 84:3; 95:3; 145:1). God is metaphorically identified as the shepherd who takes care of his sheep, his people, to depict his nature of provision and protection (Ps. 23:1–4). The image of the potter is also employed to describe the nature of God, who creates his creatures according to his will (Jer. 18:6; Rom. 9:20–23). In Hos. 2:4–3:5 God is identified as the long-suffering husband of the adulterous wife Israel. In the setting of war, God is depicted as the divine warrior who fights against his enemy (Exod. 15:3).

God is also referred to as advocate (Isa. 1:18), judge (Gen. 18:25), and lawgiver (Deut. 5:1–22). The image of the farmer is also frequently adopted to describe God’s nature of compassionate care, creation, providence, justice, redemption, sanctification, and more (e.g., Isa. 5:1–7; John 15:1–12). God is often referred to as the teacher (Exod. 4:15) who teaches what to do, as does the Holy Spirit in the NT (John 14:26). The Holy Spirit is identified as the counselor, the helper, the witness, and the guide (John 14:16, 26; 15:26). God is often metaphorically compared to various things in nature, such as rock (Ps. 18:2, 31, 46), light (Ps. 27:1), fire (Deut. 4:24; 9:3), lion (Hos. 11:10), and eagle (Deut. 32:11–12). In particular, the Davidic psalms employ many images in nature—rock, fortress, shield, horn, and stronghold (e.g., Ps. 18:2)—to describe God’s perfect protection.

Last, anthropomorphism often is employed to describe God’s activities. Numerous parts of the human body are used to speak of God: face (Num. 6:25–26), eyes (2 Chron. 16:9), mouth (Deut. 8:3), ears (Neh. 1:6), nostrils (Exod. 15:8), hands (Ezra 7:9), arms (Deut. 33:27), fingers (Ps. 8:3), voice (Exod. 15:26), shoulders (Deut. 33:12), feet (Ps. 18:9), and back (Exod. 33:21–22).

Names and Attributes of God

The OT refers to God by many names. One of the general terms used for God, ’el (which probably means “ultimate supremacy”), often appears in a compound form with a qualifying word, as in ’el ’elyon (“God Most High”), ’el shadday (“God Almighty”), and ’el ro’i (“the God who sees me” or “God of my seeing”). These descriptive names reveal important attributes of God and usually were derived from the personal experiences of the people of God in real-life settings; thus, they do not describe an abstract concept of God.

The most prominent personal name of God is yahweh (YHWH), which is translated as “the Lord” in most English Bibles. At the burning bush in the wilderness of Horeb, God first revealed to Moses his personal name in sentence form: “I am who I am” (Exod. 3:13–15). Though debated, the divine name “YHWH” seems to originate from an abbreviated form of this sentence. Yahweh, who was with Moses and his people at the time of exodus, is the God who was with Abraham, Isaac, and Jacob. According to Jesus’ testimony, “the God of Abraham, the God of Isaac, and the God of Jacob” is identified as the God “of the living” (Matt. 22:32). Hence, the name “Yahweh” is closely tied to God’s self-revelation as the God of presence and life. (See also Names of God.)

Many of God’s attributes are summarized in Exod. 34:6–7: “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.” Below are further explanations of some of the representative attributes of God.

Holiness. The moral excellence of God is the attribute that underlies all other attributes. Thus, all God’s attributes can be modified by the adjective holy: holy love, holy justice, holy mercy, holy righteousness, holy compassion, holy wisdom, and so forth. God is the only supremely holy one (1 Sam. 2:2; Rev. 15:4). God’s name is also holy; those who profane God’s name are condemned as guilty (Exod. 20:7; Lev. 22:32). God is depicted as the one who has concern for his holy name, which the Israelites profaned among the nations; God actively seeks to restore the holiness of his defiled name (Ezek. 36:21–23). God’s holiness is revealed by his righteous action (Isa. 5:16). Not only is God holy, but also he expects his people to be holy (Lev. 11:45; 19:2). All the sacrificial codes of Leviticus represent the moral requirements of holiness for the worshipers. Because of God’s character of holiness, he cannot tolerate sin in the lives of people, and he brings judgment to those who do not repent (Hab. 1:13).

Love and justice. Because “God is love,” no one reaches the true knowledge of God without having love (1 John 4:8). Images of the father and the faithful husband are frequently employed to portray God’s love (Deut. 1:31; Jer. 31:32; Hos. 2:14–20; 11:1–4). God’s love was supremely demonstrated by the giving of his only Son Jesus Christ for his people (John 3:16; Rom. 5:7–8; 1 John 4:9–10). God expects his people to follow the model of Christ’s sacrificial love (1 John 3:16).

God’s justice is the foundation of his moral law and his ways (Deut. 32:4; Job 34:12; Ps. 9:16; Rev. 15:3). It is also seen in his will (Ps. 99:4). God loves justice and acts with justice (Ps. 33:5). God’s justice is demonstrated in judging people according to their deeds—punishing wickedness and rewarding righteousness (Ezek. 18:20; Ps. 58:11; Rev. 20:12–13). God establishes justice by upholding the cause of the oppressed (Ps. 103:6) and by vindicating those afflicted (1 Sam. 25:39). God is completely impartial in implementing justice (Job 34:18–19). As with holiness, God requires his people to reflect his justice (Prov. 21:3).

God keeps a perfect balance between the attributes of love and justice. God’s love never infringes upon his justice, and vice versa. The cross of Jesus Christ perfectly shows these two attributes in one act. Because of his love, God gave his only Son for his people; because of his justice, God punished his Son for the sake of their sins. The good news is that God’s justice was satisfied by the work of Jesus Christ (Rom. 3:25–26).

Righteousness and mercy. God’s righteousness shows his unique moral perfection. God’s nature, actions, and laws display his character of righteousness (Pss. 19:8–9; 119:137; Dan. 9:14). “Righteousness and justice” are the foundation of God’s throne (Ps. 89:14). God’s righteousness was especially demonstrated in the work of Jesus Christ (Rom. 3:21–22). God’s righteousness will ultimately be revealed in his final judgment (Rev. 19:2; 20–22; cf. Ps. 7:11).

The English word “mercy” renders various words in the original languages: in Hebrew, khesed, khanan, rakham; in Greek, charis, eleos, oiktirmos, splanchnon. English Bibles translate these variously as “mercy,” “compassion,” “grace,” “kindness,” or “love.” The word “mercy” is chosen here as a representative concept (cf. Ps. 86:15). God’s mercy is most clearly seen in his act of forgiving sinners. In the Psalter, “Have mercy on me” is the most common form of expression when the psalmist entreats God’s forgiveness (Pss. 41:4, 10; 51:1). God’s mercy is shown abundantly to his chosen people (Eph. 2:4–8). Because of his mercy, their sins are forgiven (Mic. 7:18), their punishments are withheld (Ezra 9:13), and even sinners’ prayers are heard (Ps. 51:1; Luke 18:13–14). God is “the Father of mercies” (2 Cor. 1:3 NRSV).

God keeps a perfect balance between righteousness and mercy. His righteousness and mercy never infringe upon each other, nor does one operate at the expense of the other. God’s abundant mercy is shown to sinners through Jesus Christ, but if they do not repent of their sins, his righteous judgment will be brought upon them.

Faithfulness. God’s faithfulness is revealed in keeping the covenant that he made with his people. God “is the faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commandments” (Deut. 7:9). God is faithful to his character, his name, and his word (Neh. 9:8; Ps. 106:8; 2 Tim. 2:13; Heb. 6:13–18). God’s faithfulness is clearly seen in fulfilling his promise (Josh. 23:14). God showed his faithfulness by fulfilling all the promises that he made to Abraham (Gen. 12:2–3; Rom. 9:9; Gal. 4:28; Heb. 6:13–15), by having Solomon build the temple that he promised to David (2 Sam. 7:12–13; 1 Kings 8:17–21), and by sending his people into exile in Babylon and returning them to their homeland (Jer. 25:8–11; Dan. 9:2–3). God’s faithfulness was ultimately demonstrated by sending Jesus Christ, as was promised in the OT (Luke 24:44; Acts 13:32–33; 1 Cor. 15:3–8).

Goodness. Jesus said, “No one is good—except God alone” (Mark 10:18). God demonstrates his goodness in his actions (Ps. 119:68), in his work of creation (1 Tim. 4:4), in his love (Ps. 86:5), and in his promises (Josh. 23:14–15).

Patience. God is “slow to anger” (Exod. 34:6; Num. 14:18), which is a favorite expression for his patience (Neh. 9:17; Pss. 86:15; 103:8; Joel 2:13). God is patient with sinful people for a long time (Acts 13:18). Because of his patient character, he delays punishment (Isa. 42:14). For instance, God was patient with his disobedient prophet Jonah and also with the sinful people of Nineveh (Jon. 3:1–10). The purpose of God’s patience is to lead people toward repentance (Rom. 2:4).

God of the Trinity

The Christian God of the Bible is the triune God. God is one but exists in three persons: the Father, the Son, and the Holy Spirit (Matt. 28:19). The Son is one with the Father (John 10:30); the Holy Spirit is one with God (2 Sam. 23:2–3). All three share the same divine nature; they are all-knowing, holy, glorious, and called “Lord” and “God” (Matt. 11:25; John 1:1; 20:28; Acts 3:22; 5:3–4; 10:36; 1 Cor. 8:6; 2 Cor. 3:17–18; 2 Pet. 1:1). All three share in the same work of creation (Gen. 1:1–3), salvation (1 Pet. 1:2), indwelling (John 14:23), and directing the church’s mission (Matt. 28:18–20; Acts 16:6–10; 14:27; 13:2–4).

Kneel

To assume a position in which the body is supported by one or both knees. Being on one’s knees connotes worship or reverence, submission, and respect. In the OT it is a common posture for prayer (1 Kings 8:54; Dan. 6:10) and worship before God (1 Kings 19:18; Ps. 95:6). People also knelt before kings, rulers, and authorities (1 Kings 1:31; Esther 3:2). The faithful were described as “all whose knees have not bowed down to Baal” (1 Kings 19:18). In the time of Christ, people knelt before him for healing (Matt. 17:14). Jesus and his disciples knelt in prayer (Luke 22:41; Acts 7:60; 9:40). Because of Jesus’ self-humiliation, obedience, and death, God has exalted him above all, so that every knee should bow at his name (Phil. 2:10; cf. Isa. 45:23).

Massah

A location on the journey toward Mount Horeb (Sinai) where the Israelites grumbled against God because they had no water. Moses called the place Massah (“testing”) and Meribah (“quarreling”) because of their complaining (Exod. 17:7). Still, at God’s direction, Moses struck the rock at Horeb, and water flowed out. All subsequent references to Massah in the biblical text are about this incident (Deut. 6:16; 9:22; 33:8; Ps. 95:8). Subsequent references to Meribah, however, concern another incident (e.g., Num. 20:13, 24; Deut. 32:51; 33:8). See also Meribah.

Meribah

Meribah (“quarreling”) is another name for Massah (“testing”), a location on the journey toward Mount Horeb (Sinai) where the Israelites grumbled against God because they had no water; Moses struck the rock at Horeb, and water flowed out (Exod. 17:7). Subsequent references to Meribah concern a similar incident in Kadesh after the Israelites had journeyed on from Horeb (Num. 20:13, 24; 27:14; Deut. 32:51; 33:8; Pss. 81:7; 95:8; 106:32). On this occasion Moses and Aaron, in getting water out of the rock, failed to honor God as holy, and for this they were denied entrance into Canaan. See also Massah; Meribah Kadesh.

Praise

It is hard to offer a simple definition of praise because multiple words are used in the Bible to describe praise and its many different forms. The physical aspects of praise include bowing (1 Chron. 29:20), kneeling (Ps. 95:6), singing (Ps. 96:2), being quiet (Ps. 131:2), making noise (Luke 19:37), opening hands (1 Kings 8:54), lifting hands (Ps. 134:2), meditating (Ps. 145:5), exulting (Ps. 21:13), and living an obedient life before God (Rom. 15:7). The emotive aspects of praise include adoration (Ps. 9:1), prayer (Ps. 66:20), thanksgiving (Ps. 69:30), and joy (Ps. 71:23). Furthermore, praise can be given in any location and at any time. Finally, God is to be praised because of his creation, his good works, his love, and the life, death, and resurrection of his Son.

Generally, praise acknowledges and thanks God for all the good things in life. The Bible is full of examples of such praise; best known are the numerous psalms of praise in the Psalter. The Hebrew expression hallelu yah literally means “praise the Lord” and is used in both Testaments (Gk. hallēlouia). In the OT, God is portrayed as jealous for the praise of his people (Isa. 42:8); God is supposed to be the only object of praise. Conversely, Jesus cautions his followers to seek praise from God rather than from other humans (Matt. 6:1–4).

Not only are humans to be active in giving praise to God, but also all creation, including the sun, the moon, and the stars (Pss. 19:1–3; 148), takes part. The final psalm in the Psalter encourages “everything that has breath [to] praise the Lord” (Ps. 150:6). Throughout the OT praise was an important part of the tabernacle and temple worship, with specific people being assigned the duty of making music and singing praises to God (1 Chron. 6:31–32). Moses and Miriam broke into spontaneous praise after the Israelites had crossed the Red Sea and seen the Egyptians drowned (Exod. 15:1–21). David praised God not only in words but also in dance (2 Sam. 6:14). The angels praised God during the announcement of Jesus’ birth (Luke 2:13). Both James and Peter encouraged Christians to praise God in spite of their external circumstances (James 5:13; 1 Pet. 4:16). Revelation records the praising of God forever as one of the final eschatological events (19:1–10).

Provocation

Taunt, vexation, incitement, foment; the stirring up or arousing of anger (Deut. 32:19, 27; 1 Sam. 1:16; 1 Kings 15:30; 21:22; 2 Kings 23:26; Neh. 9:18, 26; Job 17:2; Ps. 95:8; Prov. 27:3; Jer. 32:31; Ezek. 20:28; Hos. 12:14; Heb. 3:8, 15).

Psalms

A collection of 150 poems. They are the hymnbook of the OT period, used in public worship. Psalms contains songs of different lengths, types, and dates. The earliest psalm (Ps. 90) is attributed to Moses (mid-second millennium BC), while the content of Ps. 126 and Ps. 137 points to the latest periods of the OT (mid-first millennium BC). They continue to be used as a source of public worship and private devotion.

Historical Background

Most psalms have a title. In the Hebrew text this title comprises the first verse, whereas English translations set it off before the first verse. Titles vary. Many name an author (e.g., David [Ps. 3]; Asaph [Ps. 77]; sons of Korah [Ps. 42]), while others provide information about genre (e.g., Psalms of Ascent [Pss. 120–134]), tune (e.g., “Do Not Destroy” [Ps. 75]), use in worship (Ps. 92), and a circumstance that led to composition (Ps. 51). Information in the title gives hints concerning how psalms were written and brought into a final collection.

Composition

As mentioned, the titles of the psalms often give indications of authorship and occasionally name the circumstance that led to the writing of the psalm. A good example is Ps. 51, where the title states, “For the director of music. A psalm of David. When the prophet Nathan came to him after David had committed adultery with Bathsheba.” The title connects the psalm with the events recorded in 2 Sam. 11–12 and suggests that David wrote the song in response to his sin and Nathan’s confrontation.

Although only a handful of the psalms have such a historical title, it is likely that most psalms were composed in response to some specific circumstance that encouraged the author to write. Interestingly, though, the psalmists do not speak about the specific circumstance in the psalm itself. Psalm 51, for instance, fits perfectly with the situation that the title describes in that it expresses guilt toward God and asks for forgiveness, but nowhere does it speak specifically about adultery. The psalmists do this intentionally because they are writing the song not as a memorial to an event, but rather as a prayer that others who have had similar though not identical experiences can use after them. Thus, Ps. 51 has been used as a model prayer for many penitents, whether they have sinned like David or in another way.

Most modern hymns have a similar background. John Newton, for instance, was inspired to write “Amazing Grace” because of awe that he felt at his conversion to Christianity from the evil of being a slave trader. However, when he wrote it, he wanted others to sing it as reflecting not on his conversion but on their own.

Collection

The psalms were composed over a thousand-year period. Thus, it appears that the book of Psalms was a growing collection until it came to a close at an unknown time between the writing of the two Testaments.

In 1 Chron. 16:7–36 we may get a glimpse of how the process worked. The text describes David turning a musical composition over to the Levitical musician Asaph and his associates. It is likely that the priests kept an official copy of the book of Psalms in the holy place (the temple while it stood). The psalms, after all, were the hymns of ancient Israel. Their primary function was as a corporate book of prayer, though certainly they could be used in private devotions (note Hannah’s prayer in 1 Sam. 2:1–10 and its relationship to Ps. 113).

Organization and Structure

The psalms have no obvious organization that explains the location of all the psalms. They are not organized in terms of genre, authorship, time of composition, or length. There is only one statement about organization, found in Ps. 72:20: “This concludes the prayers of David son of Jesse.” In the light of this comment, it is surprising that a number of Davidic psalms appear in subsequent sections (Pss. 101; 103; 108–110; 122; 124; 131; 133; 138–145). The best explanation is that at one point Ps. 72 concluded the Davidic psalms, but there was a reorganization before the canonical order was permanently closed.

A number of contemporary theories try to find some deep structure to the book, but it is best to refrain from speculation in regard to the overall structure. Nonetheless, a few structural characteristics are obvious. First, the division of Psalms into five books seems to reflect the fivefold division of the Pentateuch:

I. Book 1 (Pss. 1–41)

II. Book 2 (Pss. 42–72)

III. Book 3 (Pss. 73–89)

IV. Book 4 (Pss. 90–106)

V. Book 5 (Pss. 107–150)

Each book ends with a doxology. Such an intentional association with the Pentateuch would lend support to the Psalter’s claim to authority. Although these are prayers to God, they are also God’s word.

Second, within the Psalter there are subcollections. That is, there are psalms that came into the book not individually but as a group. The best-known such group are the Psalms of Ascent (Pss. 120–134), probably so named because worshipers sang them while going up (ascending) to the Temple Mount during one of the annual religious festivals in Jerusalem.

Third, it appears that psalms are intentionally placed at the beginning and at the end of the book to serve as an introduction and a conclusion. Psalms 1–2 serve as an introduction that alerts the reader to the twin important themes of law and messiah. Psalm 1 pronounces a blessing on those who love God’s law. The psalms, after all, are an intimate and personal conversation with God. One must be on the side of the godly to enter such a holy textual space, just as one must be godly to enter the precincts of the temple. After the reader enters, Psalm 2 provides an encounter with God and his anointed one (messiah). At the end of the book, the last five psalms (Pss. 146–150) constitute a tremendous doxology of praise.

This leads to the final observation on structure. Psalms of lament predominate at the beginning of the book, but they give way to hymns of praise toward the end. It is almost as if one enters the Psalter mourning and leaves it praising. Indeed, the Psalter brings the reader into contact with God and thus transforms the reader from sadness to joy.

Literary Considerations

Genre. The individual psalms may be identified as songs, prayers, or poems. Specifically, they are lyric poems (expressing the emotions of the poet), often addressed to God, and set to musical accompaniment. Although the categories overlap, seven different types of psalms can be recognized, with the first three being by far the most common.

• Lament. The largest single group of psalms are the laments, characterized by the expression of unhappy emotions: sadness, disappointment, anger, worry. The lamenters call on God to save them, even while at times complaining about God’s actions toward them (Ps. 42:9–10). Some laments contain petitions for forgiveness (Ps. 51), while others assert innocence of any wrongdoing (Ps. 26). A few laments even contain curses directed toward the enemies who are trying to harm the psalmist (Ps. 69:19–28). Most laments end by praising God or reaffirming confidence in God (Ps. 130:7–8). Usually the reason for the change from mourning to rejoicing is not given, but Ps. 77 pinpoints the reason as the memory of God’s great salvation events in the past (vv. 10, 16–20). One psalm, Ps. 88, laments but never makes the turn, remaining in the pit of despair. Yet even here we have a glimmer of hope in that the one who laments is still speaking to God.

• Thanksgiving. When God answers a lament, the response is thanksgiving. Psalms of thanksgiving are very similar to hymns (see below), but they cite an earlier problem that God has addressed. Psalm 30 praises God for restoring the psalmist’s good fortune and health after he suffered due to his earlier arrogance that led him to forget God (vv. 6–7).

• Hymn. Hymns are psalms of unalloyed praise directed toward God. The psalmists often call for others to join their worship of God (Ps. 100).

• Remembrance. While many psalms evoke memories of God’s actions in the past (as the lament in Ps. 77 recalls the exodus), certain psalms focus on rehearsing the actions of God in the past. Psalm 136 is one of the most memorable examples. As a liturgical psalm, it recites a divine action (“[God] swept Pharaoh and his army into the Red Sea” [v. 15]) followed by a congregational response (“His love endures forever”).

• Confidence. These psalms are defined by their mood of quiet trust in God even in the midst of trouble. They often present a reassuring image of God. The picture of God as a shepherd in Ps. 23 or as a mother in Ps. 131 are good examples.

• Wisdom. Some psalms meditate on the law (Pss. 1; 119) or have interests similar to those of wisdom literature, such as Job, Proverbs, and Ecclesiastes (Pss. 49; 73).

• Kingship. A number of psalms praise God as king (Ps. 47) or the human king as his agent (Pss. 20–21) or both (Ps. 2).

Style. The psalms are poems, and so their style is characterized by the use of parallelism and figurative language. Poetry is also notable for its short lines. A poet packs a lot of meaning into very few words. So it is important to slow down and reflect on a psalm in order to derive its maximum effect. Besides brevity of expression, parallelism, and figurative language, poets create interest by using other literary tools. The psalmists use these poetic devices not only to inform their readers’ intellect but also to stimulate their imagination and arouse their emotions. (See also Acrostic; Imagery; Poetry.)

Theological Message

Although the psalms are not theological essays, readers can learn about God and their relationship with God from these poems. The book of Psalms is a bit like a portrait gallery of God, using images to describe who he is and the nature of our relationship with him. Some examples include God as shepherd (Ps. 23), king (Ps. 47), warrior (Ps. 98), and mother (Ps. 131), and the list could be greatly expanded. Each one of these picture images casts light on the nature of God and also the nature of our relationship with God. After all, the aforementioned psalms explicitly or implicitly describe God’s people as sheep, subjects, soldiers, and children.

Connection to the New Testament and Today

Jesus himself draws attention to Psalms as a book that anticipated his coming suffering and glorification (Luke 24:25–27, 44). The Gospels recognized that Jesus’ zeal for God was well expressed by Ps. 69:9 (John 2:17). When at the apex of his suffering on the cross, Jesus uttered the words found in Ps. 22:1 (Matt. 27:46). The NT writers also saw that Jesus was the fulfillment of the covenant that promised that a son of David would have an everlasting throne (2 Sam. 7:16). Accordingly, the royal psalms (e.g., Pss. 2; 110) often were applied to Jesus, who is the Messiah (the Christ, “the anointed one”).

Today we read Psalms not only as an ancient witness to the coming work of Christ but also, as John Calvin put it, as a mirror of our souls. The psalms were written for worshipers who came after them with similar though not identical joys and problems. The psalms should become models of our prayers.

Worship

Worship of God is a critical dimension of both Testaments. One might argue that it is the very goal for which Israel and the church were formed.

Terminology

Our understanding of worship is informed by the terms, practices, exhortations, and warnings of Scripture. The worship vocabulary in both Testaments provides insight into the personal dispositions and posture associated with worship focused on the person of God. The first set of biblical terms concerns the posture of the worshiper. The Hebrew terminology communicates the idea of bowing down and falling prostrate before the sovereign and worthy God (Ps. 95:6; 1 Chron. 29:20). NT words bear a similar idea of humble acknowledgment of God’s authority with a reverent prostrate position (Matt. 28:9; Rev. 5:14).

The second set of worship terms concerns service. In the OT, the worship of God includes the idea of serving with a view to bringing honor to him (Exod. 3:12; Mal. 3:14, 18). In the NT, worship bears the nuance of serving in the sense of carrying out religious duties (Heb. 12:28). This set of terminology has a priestly connotation to it. The OT priests and the NT believers (1 Pet. 2:5) serve God with their individual lives and their routines of life as acceptable offerings.

The final set of terms describes the attitude or disposition of worship. This word group includes terms such as “fear,” “awe,” and “dread,” which initially seem out of place in the context of worship. However, the terminology serves to inculcate an attitude of genuine respect. Yahweh is the awesome God, who is to be feared (Exod. 3:6; 15:11). Israel is to love and trust who God is and what God says in promise or in warning. The fear that one is to have for God involves a respect for him, a reverence for his divine worth (Col. 3:22; Rev. 11:18).

God as the Object of Worship

The worship terminology sets the focus of worship. The living God is the sole object of worship. He delights in the satisfying joy that his children find in him. The nature of worship is not about servant entertainment or passive observation; it is an active acknowledgment of God’s worth in a variety of humble ways.

A genuine selfless focus on the person and work of God brings about a humble response that affects one’s posture, generates works of service, and stirs up a healthy attitude of fear and respect. Knowledge of God is the foundational element in worship. God is worshiped for who he is and what he does. He is the Eternal One (Ps. 90:1; 1 Tim. 1:17), unique in every way (Isa. 44:8); he is God alone (Deut. 6:4). He is distinguished by his self-existence, the self-reliant quality of his life (Exod. 3:14; Deut. 32:30). The psalmist calls God’s people to shout joyfully to their good, loving, eternal, and faithful Creator (Ps. 100).

God is worshiped as the Creator of all life. This magnificent creative work of God, declared in the opening of Genesis, is a critical focus in worship (Ps. 95:6; Rom. 1:25; Rev. 4:11). Along with this is the companion declaration that God is the redeemer. The redemptive work of God is celebrated in the Song of Moses (Exod. 15:1–18) and in the Song of the Redeemed (Rev. 14:3).

Worship is also associated with the royal aspects of God’s character. It was the desire of the magi to find Jesus the king and worship him (Matt. 2:1–2). The final scenes of history will be characterized by humble submission to and worship of the King of kings (1 Tim. 6:15; Rev. 17:14; 19:16; cf. Rev. 15:3–4). The psalms often draw the reader’s attention to God’s royal character as a basis for worship (Pss. 45:11; 98:6).

Finally, God is worshiped as the Lord of his covenant relationship with the nation of Israel. This covenant theme and metaphor summarize the varied aspects of God’s character and his relationship with Israel. The God who brought Israel into a covenant relationship is to be sincerely and exclusively worshiped (2 Kings 17:35, 38; cf. Deut. 31:20). These confessional statements about the character of God are a glorious weight that moves believers to prostrate themselves, to have an attitude of awe and respect, and to obediently serve.

The Form of Worship

Although the form of worship looks different in each Testament, the essential elements of worship are constant. In the OT, the priests primarily led the worship of God. In addition, the duties of the king (Deut. 17:18–20) and of the prophet (18:14–22) had worship implications and responsibilities. Ideally, these three administrators were to work together to ensure a healthy quality of covenant life for the nation. Worship in both Testaments has both corporate and individual aspects.

OT worship was organized around sacred places such as designated locations (Gen. 3:8; 12:7), the tabernacle (Exod. 29:42), and the temple (1 Kings 8; cf. Rev. 21–22). In addition, there were sacred times in the calendar of Israel for celebration of the appointed feasts (Lev. 23). The three main feasts in Israel’s calendar are Unleavened Bread, Weeks, and Tabernacles (Deut. 16:16; cf. Exod. 34:23). The sacred actions of worship for the nation involved burnt offerings, meal or tribute offerings, peace offerings, sin offerings, and guilt offerings (Lev. 1–5).

The regulation and routine of OT worship never were intended to be merely dutiful. The routine of worship was to manifest a love for God and for the covenant community (Deut. 6:1–5; Mal. 2:10). The prophets often challenged Israel to have a heart for God and at times called upon them to consider the emptiness of their worship routine (Isa. 1:11). The heart of worship was nurtured in psalms of praise and lament and in the call to remember God (Pss. 42; 77:11).

The form of NT worship is not distinguished with the same externals as in the OT. However, similar core beliefs underlie the form and practice of NT worship. The distinguishing feature in this new era is the final and sufficient work of Christ (Heb. 9–10). As with previous revelation, worship is not anthropocentric; it is joyfully Christocentric, based on the gospel (1 Cor. 15:1–5). Christ and his work replace the OT temple. Jesus is the greater temple that has come (Matt. 12:6). Sacrifice is no longer limited to any particular geographic location, but instead involves the offering of oneself (Rom. 12:1–2) along with the presentation of spiritual sacrifices acceptable to God (1 Pet. 2:4–5). NT worship is regulated by the Spirit and truth (John 4:20–24). This type of worship is distinguished by the word of God, the Spirit, preaching, prayer, Spirit-filled service, and mutual edification. NT worship also includes the regular celebration of the ordinances of baptism and the Lord’s Supper (Acts 2:42–47) within the context of the local church.

Wrath of God

Despite tendencies to downplay the reality of God’s anger (God is classically described as “without passions”), if we are to do justice to both Testaments, we must allow the language of Scripture to stand, where God often is said to be angry with individuals or nations, including Israel. Although God is changeless (Mal. 3:6), he interacts in a personal way with a time-bound world. The Bible writers intend us to understand that there is something in God’s anger to which human anger is analogous, though God’s anger is not identical to ours (Hos. 11:9). God’s anger is not an automatic response; he can restrain it (Ps. 78:38). God is said to be characteristically slow to become angry; that is, his anger is a deliberate response (Exod. 34:6, a text with numerous echoes) and may also be short-lived (Ps. 30:5; Mic. 7:18).

God’s anger against Israel in the wilderness is noteworthy (Heb. 3:10, 17). The apostasy with the golden calf (Exod. 32:10–12), the complaining (Num. 11:1, 33), and the failure to enter the promised land following the report of the spies (Num. 32:10–11) all provoke God to anger. Failure to heed God’s word (Zech. 7:12) or that of his prophets (2 Chron. 36:16), neglect of his worship (2 Chron. 29:6–8), and intermarriage with idolaters (Ezra 9:14) are behaviors that incur the wrath of God.

God’s anger is directed against individuals, particularly for failures of leadership, as with Moses (Exod. 4:14; Deut. 1:37) and Solomon (1 Kings 11:9–11). God’s anger often is directed against the Israelite and Judean kings, not just those who committed idolatry (2 Chron. 25:15), but even those who are faithful in most respects, for their failure to remove the idolatrous high places (2 Kings 23:19).

Picking up on the warning that God’s anger will be directed against those who do not pay homage to God’s appointed king (Ps. 2:5, 12), Jesus declares that disobedience to God’s Son brings upon one the wrath of God (John 3:36), which evidently is not incompatible with his love for the world (3:16). According to Rom. 4:15, God’s wrath is a consequence of the law; that is, the law, giving concrete expression to the character of God, brings culpability for transgression. God’s wrath is revealed against all forms of ungodliness and its tendency to suppress the truth (Rom. 1:18). Those who demonstrate their disobedience to God or his truth will be subjected to his anger (Rom. 2:8; Eph. 5:6; Col. 3:6).

A pervasive metaphor for anger is that of a burning fire (Deut. 32:22; Ps. 89:46; Isa. 66:15) along with associated images of smoke (Ps. 18:8) and smelting metal (Ezek. 22:20, 22). Other images are the winepress (Isa. 63:3; Rev. 14:19), drinking from a vessel (Isa. 51:22; Rev. 14:10), and a tempest (Ezek. 13:13).

The judgment that follows as a consequence of God’s anger being aroused takes the form of the withholding of God’s covenant favor (Ps. 95:11; Isa. 54:8) or the implementation of his covenant curses (Deut. 29:27), specifically through drought (Deut. 11:17), plague (Ps. 78:50), the sword (Ps. 78:62), and deliverance into the hands of enemies (2 Kings 13:3), leading to exile (2 Chron. 6:36). God’s anger can be depicted in various forms of cosmic upheaval or the undoing of creation (2 Sam. 22:8–16; Ps. 18:7; Jer. 4:26). God’s anger is beyond human ability to endure (Ps. 76:7), such that hiding in Sheol is considered preferable (Job 14:13).

God’s wrath becomes particularly associated with a coming day of wrath at the end of the age, when God’s justice will be powerfully displayed (Dan. 8:19; Zeph. 2:3; Luke 21:23; Rom. 2:5; Rev. 6:17).

Subjection to God’s anger may evoke the cry “How long?” (Pss. 79:5; 80:4). While God’s mercy cannot be taken for granted, since his anger against some may be final as an expression of his justice (Jer. 30:24; Rom. 12:19), God’s anger may be assuaged or averted through humbling oneself (2 Chron. 12:7) and an appeal to God for mercy (Ps. 106:23; Hab. 3:2), by repentance (2 Chron. 29:10; Ezra 10:14; Jon. 3:9), by zealous action to root out evil (Num. 25:11), and by the faithful ministry of God’s appointed servants (Num. 1:53; 18:5).

The NT brings to fulfillment these forms of mediation in presenting the ultimate remedy for God’s wrath in the person and work of Jesus Christ (Rom. 5:9; 1 Thess. 1:10; 5:9). The use of “propitiation” language (Rom. 3:25; Heb. 2:17; 1 John 2:2), though its significance is disputed, is classically understood in terms of the need for God’s wrath to be satisfied. In that case, it is specifically the cross of Christ that ultimately deals with God’s righteous anger against sinners.

Secondary Matches

The following suggestions occured because Psalm 95:1-11 is mentioned in the definition.

Book of Psalms

A collection of 150 poems. They are the hymnbook of the OT period, used in public worship. Psalms contains songs of different lengths, types, and dates. The earliest psalm (Ps. 90) is attributed to Moses (mid-second millennium BC), while the content of Ps. 126 and Ps. 137 points to the latest periods of the OT (mid-first millennium BC). They continue to be used as a source of public worship and private devotion.

Historical Background

Most psalms have a title. In the Hebrew text this title comprises the first verse, whereas English translations set it off before the first verse. Titles vary. Many name an author (e.g., David [Ps. 3]; Asaph [Ps. 77]; sons of Korah [Ps. 42]), while others provide information about genre (e.g., Psalms of Ascent [Pss. 120–134]), tune (e.g., “Do Not Destroy” [Ps. 75]), use in worship (Ps. 92), and a circumstance that led to composition (Ps. 51). Information in the title gives hints concerning how psalms were written and brought into a final collection.

Composition

As mentioned, the titles of the psalms often give indications of authorship and occasionally name the circumstance that led to the writing of the psalm. A good example is Ps. 51, where the title states, “For the director of music. A psalm of David. When the prophet Nathan came to him after David had committed adultery with Bathsheba.” The title connects the psalm with the events recorded in 2 Sam. 11–12 and suggests that David wrote the song in response to his sin and Nathan’s confrontation.

Although only a handful of the psalms have such a historical title, it is likely that most psalms were composed in response to some specific circumstance that encouraged the author to write. Interestingly, though, the psalmists do not speak about the specific circumstance in the psalm itself. Psalm 51, for instance, fits perfectly with the situation that the title describes in that it expresses guilt toward God and asks for forgiveness, but nowhere does it speak specifically about adultery. The psalmists do this intentionally because they are writing the song not as a memorial to an event, but rather as a prayer that others who have had similar though not identical experiences can use after them. Thus, Ps. 51 has been used as a model prayer for many penitents, whether they have sinned like David or in another way.

Most modern hymns have a similar background. John Newton, for instance, was inspired to write “Amazing Grace” because of awe that he felt at his conversion to Christianity from the evil of being a slave trader. However, when he wrote it, he wanted others to sing it as reflecting not on his conversion but on their own.

Collection

The psalms were composed over a thousand-year period. Thus, it appears that the book of Psalms was a growing collection until it came to a close at an unknown time between the writing of the two Testaments.

In 1 Chron. 16:7–36 we may get a glimpse of how the process worked. The text describes David turning a musical composition over to the Levitical musician Asaph and his associates. It is likely that the priests kept an official copy of the book of Psalms in the holy place (the temple while it stood). The psalms, after all, were the hymns of ancient Israel. Their primary function was as a corporate book of prayer, though certainly they could be used in private devotions (note Hannah’s prayer in 1 Sam. 2:1–10 and its relationship to Ps. 113).

Organization and Structure

The psalms have no obvious organization that explains the location of all the psalms. They are not organized in terms of genre, authorship, time of composition, or length. There is only one statement about organization, found in Ps. 72:20: “This concludes the prayers of David son of Jesse.” In the light of this comment, it is surprising that a number of Davidic psalms appear in subsequent sections (Pss. 101; 103; 108–110; 122; 124; 131; 133; 138–145). The best explanation is that at one point Ps. 72 concluded the Davidic psalms, but there was a reorganization before the canonical order was permanently closed.

A number of contemporary theories try to find some deep structure to the book, but it is best to refrain from speculation in regard to the overall structure. Nonetheless, a few structural characteristics are obvious. First, the division of Psalms into five books seems to reflect the fivefold division of the Pentateuch:

I. Book 1 (Pss. 1–41)

II. Book 2 (Pss. 42–72)

III. Book 3 (Pss. 73–89)

IV. Book 4 (Pss. 90–106)

V. Book 5 (Pss. 107–150)

Each book ends with a doxology. Such an intentional association with the Pentateuch would lend support to the Psalter’s claim to authority. Although these are prayers to God, they are also God’s word.

Second, within the Psalter there are subcollections. That is, there are psalms that came into the book not individually but as a group. The best-known such group are the Psalms of Ascent (Pss. 120–134), probably so named because worshipers sang them while going up (ascending) to the Temple Mount during one of the annual religious festivals in Jerusalem.

Third, it appears that psalms are intentionally placed at the beginning and at the end of the book to serve as an introduction and a conclusion. Psalms 1–2 serve as an introduction that alerts the reader to the twin important themes of law and messiah. Psalm 1 pronounces a blessing on those who love God’s law. The psalms, after all, are an intimate and personal conversation with God. One must be on the side of the godly to enter such a holy textual space, just as one must be godly to enter the precincts of the temple. After the reader enters, Psalm 2 provides an encounter with God and his anointed one (messiah). At the end of the book, the last five psalms (Pss. 146–150) constitute a tremendous doxology of praise.

This leads to the final observation on structure. Psalms of lament predominate at the beginning of the book, but they give way to hymns of praise toward the end. It is almost as if one enters the Psalter mourning and leaves it praising. Indeed, the Psalter brings the reader into contact with God and thus transforms the reader from sadness to joy.

Literary Considerations

Genre. The individual psalms may be identified as songs, prayers, or poems. Specifically, they are lyric poems (expressing the emotions of the poet), often addressed to God, and set to musical accompaniment. Although the categories overlap, seven different types of psalms can be recognized, with the first three being by far the most common.

• Lament. The largest single group of psalms are the laments, characterized by the expression of unhappy emotions: sadness, disappointment, anger, worry. The lamenters call on God to save them, even while at times complaining about God’s actions toward them (Ps. 42:9–10). Some laments contain petitions for forgiveness (Ps. 51), while others assert innocence of any wrongdoing (Ps. 26). A few laments even contain curses directed toward the enemies who are trying to harm the psalmist (Ps. 69:19–28). Most laments end by praising God or reaffirming confidence in God (Ps. 130:7–8). Usually the reason for the change from mourning to rejoicing is not given, but Ps. 77 pinpoints the reason as the memory of God’s great salvation events in the past (vv. 10, 16–20). One psalm, Ps. 88, laments but never makes the turn, remaining in the pit of despair. Yet even here we have a glimmer of hope in that the one who laments is still speaking to God.

• Thanksgiving. When God answers a lament, the response is thanksgiving. Psalms of thanksgiving are very similar to hymns (see below), but they cite an earlier problem that God has addressed. Psalm 30 praises God for restoring the psalmist’s good fortune and health after he suffered due to his earlier arrogance that led him to forget God (vv. 6–7).

• Hymn. Hymns are psalms of unalloyed praise directed toward God. The psalmists often call for others to join their worship of God (Ps. 100).

• Remembrance. While many psalms evoke memories of God’s actions in the past (as the lament in Ps. 77 recalls the exodus), certain psalms focus on rehearsing the actions of God in the past. Psalm 136 is one of the most memorable examples. As a liturgical psalm, it recites a divine action (“[God] swept Pharaoh and his army into the Red Sea” [v. 15]) followed by a congregational response (“His love endures forever”).

• Confidence. These psalms are defined by their mood of quiet trust in God even in the midst of trouble. They often present a reassuring image of God. The picture of God as a shepherd in Ps. 23 or as a mother in Ps. 131 are good examples.

• Wisdom. Some psalms meditate on the law (Pss. 1; 119) or have interests similar to those of wisdom literature, such as Job, Proverbs, and Ecclesiastes (Pss. 49; 73).

• Kingship. A number of psalms praise God as king (Ps. 47) or the human king as his agent (Pss. 20–21) or both (Ps. 2).

Style. The psalms are poems, and so their style is characterized by the use of parallelism and figurative language. Poetry is also notable for its short lines. A poet packs a lot of meaning into very few words. So it is important to slow down and reflect on a psalm in order to derive its maximum effect. Besides brevity of expression, parallelism, and figurative language, poets create interest by using other literary tools. The psalmists use these poetic devices not only to inform their readers’ intellect but also to stimulate their imagination and arouse their emotions. (See also Acrostic; Imagery; Poetry.)

Theological Message

Although the psalms are not theological essays, readers can learn about God and their relationship with God from these poems. The book of Psalms is a bit like a portrait gallery of God, using images to describe who he is and the nature of our relationship with him. Some examples include God as shepherd (Ps. 23), king (Ps. 47), warrior (Ps. 98), and mother (Ps. 131), and the list could be greatly expanded. Each one of these picture images casts light on the nature of God and also the nature of our relationship with God. After all, the aforementioned psalms explicitly or implicitly describe God’s people as sheep, subjects, soldiers, and children.

Connection to the New Testament and Today

Jesus himself draws attention to Psalms as a book that anticipated his coming suffering and glorification (Luke 24:25–27, 44). The Gospels recognized that Jesus’ zeal for God was well expressed by Ps. 69:9 (John 2:17). When at the apex of his suffering on the cross, Jesus uttered the words found in Ps. 22:1 (Matt. 27:46). The NT writers also saw that Jesus was the fulfillment of the covenant that promised that a son of David would have an everlasting throne (2 Sam. 7:16). Accordingly, the royal psalms (e.g., Pss. 2; 110) often were applied to Jesus, who is the Messiah (the Christ, “the anointed one”).

Today we read Psalms not only as an ancient witness to the coming work of Christ but also, as John Calvin put it, as a mirror of our souls. The psalms were written for worshipers who came after them with similar though not identical joys and problems. The psalms should become models of our prayers.

Creation

The foundational story in all of the OT is the story of creation, found in Gen. 1–2. Throughout the history of interpretation there have been many approaches to understanding these chapters. In the modern world, discoveries from both science and archaeology have challenged some traditional convictions, and debates continue to rage. Still, what Gen. 1–2 communicates is generally clear: (1) it establishes Yahweh, the God of Israel, as the God by whose word all exists; (2) it presents for ancient readers a compelling argument for why they should worship Israel’s God and not other gods of the ancient world. On this second point, it must be remembered that Israel’s belief in one God flew in the face of contemporary religious notions, where each nation had a high god along with lesser gods. Hence, when reading Gen. 1–2, we must keep in mind its ancient polemical dimension rather than approaching it with modern expectations.

The differing perspectives of Genesis 1 and 2. Even a quick reading of Gen. 1–2 shows that the perspectives on creation in the two chapters are somewhat different. Genesis 1 is ordered famously as a seven-day process, whereby humanity is created as the pinnacle of God’s work on day six. On the seventh day, as is well known, God rested. Much has been made among some Christians about the need to read this chapter literally, but that no longer seems to be the dominant view. Much less is a scientific explanation winning the day (where the details of the text correspond to certain scientific models, which are themselves disputed). A commonly accepted understanding of these chapters among Christians goes by various names, and it attempts to account for the poetic structure of Gen. 1. In Gen. 1:2 we read that the earth was “formless and empty.” What follows is a description of God providing “form” in days one through three and then a corresponding filling of the “emptiness” in days four through six. Hence, in day one God separates light from darkness, and in day four he fills the void with the sun, the moon, and the stars. Day two yields the expanses between the waters and the sky, and day five fills the voids with water creatures and sky creatures. Day three yields the land and vegetation, and day six fills the void with land creatures, the crowning achievement being humanity.

Genesis 2 provides a different perspective on the events. It seems that humanity is created before there were any shrubs or plants. Apart from this difference in order, more important is the focus on Adam and Eve and their role in creation, as those called to work the land together. These two perspectives are not contradictory, since one can easily understand Gen. 2 as explicating Gen. 1:26–30. Modern scholarship has largely assigned these two versions to two different literary sources (see Documentary Hypothesis), a theory based not only on the different perspectives of the two stories but also on other differences, such as language and style. Regardless of the alleged origins of these stories, however, they are presented to us together in the OT. As a unit, along with what follows in Gen. 3–11, these early chapters in Genesis in some ways stand in stark contrast to creation stories of the ancient Mesopotamian world, while at the same time adopting many of the concepts and much of the language of those stories.

Modern and ancient questions. To enter into this discussion is to ask, “What are these opening chapters of Genesis trying to say? How did the Israelites hear the creation story in Genesis?” It sometimes is tempting to read the creation story and ask modern questions. For example, “How does the Genesis creation narrative conform to scientific knowledge?” Modern questions such as these are not, in and of themselves, out of bounds. In fact, they may be unavoidable to a certain degree. But we must remember that ancient Israelites did not ask such questions. In the ancient Near East described in Genesis, which is thousands of years old, there was no science in any sense close to the way we think of it today.

The creation story was written not to answer modern questions but rather to address Israel’s questions. Beginning about the middle of the nineteenth century and into the early twentieth century, archaeologists discovered a number of creation stories from different peoples of the ancient Near East that help put the biblical account in context. These accounts tell stories of creation in which a number of gods are responsible. In one prominent example from ancient Babylon, creation was a result of a bloody conflict among the gods. Genesis 1 shares some of the descriptions of one or more of these other accounts (e.g., light exists before the creation of the sun, the moon, and the stars).

The theology of creation. Where Gen. 1 stands out is in its insistence that Israel’s God alone created the world through his spoken word. The purpose of such a declaration is not to satisfy contemporary intellectual curiosities about the nature of matter or the first moments of the universe’s existence. Its purpose is to declare to the Israelites that their God, not the gods of the ancient world, is responsible for everything there is, and that he alone is the one, therefore, who is worthy of their worship. The creation story is not an intellectual exercise but rather a deeply religious one. The Israelites lived in a world where every surrounding nation had a plurality of gods (pantheon). The Israelites were different. They had one God, and this is the message that rings loud and clear from Gen. 1.

That Yahweh, Israel’s God, is alone the creator is not an abstract theological statement. It is a call to worship. This is why, for example, numerous passages in the OT burst out in praise of Yahweh the creator. One example is Ps. 19. God’s glory is so great and so apparent that even creation itself is said to speak of it. The psalm uses specific Genesis language: the “heavens” and the “firmament” proclaim what God has done (these words occur in Gen. 1:1, 6–8, and the Hebrew words in Gen. 1 and Ps. 19 are the same). Even though the heavens and the firmament have no powers of speech, as the psalm tells us (19:3–4), nevertheless they are “heard” throughout the world because of the awesomeness of the sun’s circuit (19:5–6). The message is this: if you want to see how great God is, look up.

But the psalm does not end there. David is not simply interested in a contemplative posture for his people. Six verses about creation are followed, somewhat abruptly, by eight verses about the law. Clearly, a connection between them is being established, and that connection seems to be fairly straightforward: knowing God as creator should have an effect on how you behave. The God who created the heavens is also the God who gave you the law, David seems to be saying. And as worthy as God is of praise for the creation (even the heavens and the firmament join in), so too is the law. It is to be desired more than gold or sweet honey (v. 10). Knowing God as creator has very practical implications.

Creation and re-creation. Another important recurrence of creation in the OT, which also has practical implications, concerns God’s saving activity. In brief, according to the OT (and the NT as well), when God saves his people, it is an act of “re-creation.” One can see this theme developed in numerous places. For example, God is Israel’s “maker” in texts such as Ps. 95:6; Hos. 8:14. These two texts are found in the context of God having delivered the Israelites from Egypt; their deliverance corresponds to their “creation” as God’s people. Similarly, Isa. 43:14–17 concerns Israel’s captivity in Babylon and what God will do to deliver his people. The prophecy describes their deliverance by using “exodus” language and in doing so refers to Yahweh as Israel’s “Creator” (v. 15).

This connection between creation and redemption (re-creation) is also well articulated in the NT. For example, the opening words of John’s Gospel echo the very first verses of the Bible: “in the beginning.” With the coming of Christ, there is a new beginning. His act of redemption is described as the act of a second or new Adam (Rom. 5:12–21; 1 Cor. 15:22). When one confesses faith in Christ, one is “born again” or “from above” (John 3:3, 7; see also John 1:13; 1 Pet. 1:3, 23). To be a Christian is to start over, to begin anew, or as Paul put it, “If anyone is in Christ, the new creation has come: The old has gone, the new is here!” (2 Cor. 5:17). And in Rev. 22:2 paradise is described as containing a “tree of life,” to which God’s people once again have access. At the end, in other words, it will be as it was in the beginning. In the coming of Christ we see a new creation. That new creation is inaugurated in his first coming, where the church, his redeemed people, by the power of the Spirit, live as newly created beings in a fallen world. At his second coming, this new creation will be complete, and all creation will be redeemed.

Lord's Prayer

This prayer, found but not named as such in Matt. 6:9–13; Luke 11:2–5 (see also Did. 8.2, which follows the Matthean version), is a version of the Jewish Qaddish prayer revised around the theme of the kingdom of God and is a paradigmatic model of prayer given by Jesus to his followers.

Jesus and Prayer

Prayer was a key element of Jewish piety and devotion to God. It was a large part of meetings in synagogues, annual festivals, worship in the temple, and daily recitals of the words of the law. Jesus is remembered as withdrawing into lonely and desolate places for times of prayer (Mark 1:35; 6:46), most poignantly in the garden of Geth-semane (Mark 14:32–42 pars.). Jesus’ time in the wilderness probably was a time of prayer and fasting as well (Mark 1:12–13 pars.). Besides the Lord’s Prayer, another prayer of Jesus celebrates God’s revelation to the disciples after their short itinerant mission (Matt. 11:25–26 // Luke 10:21).

The evangelist Luke emphasizes Jesus at prayer more than any other Gospel writer. Luke’s Gospel portrays Jesus as praying at his baptism (3:21), prior to his selection of the Twelve (6:12–13), prior to Peter’s confession of him as Messiah (9:18), at his transfiguration (9:28–29), prior to his teaching on the Lord’s Prayer (11:1), for Peter (22:32), and twice while on the cross (23:34, 46). Jesus also taught much about prayer, concerning how his disciples are or are not to pray and how to show genuine devotion in the kingdom community without hypocrisy (Mark 11:24–25; Matt. 5:44 // Luke 6:28; Matt. 6:5–8; Luke 11:5–13; 18:1–14; 21:36).

In the Fourth Gospel, Jesus’ prayers underscore the unique nature of the relationship between the Father and the Son (John 11:41–42; 12:27–28). Jesus’ high priestly prayer for the disciples concerns their preservation and the role of the Holy Spirit in their lives (17:1–26). A distinctive characteristic of Jesus’ prayers is that God is addressed by the Aramaic word abba (“father”), and this became common in early Christian worship (Rom. 8:15; Gal. 4:6).

The Lord’s Prayer: Matthew and Luke

The Lord’s Prayer takes distinct forms in Matthew and in Luke (see table 2). The differences in the two prayers might be attributable to Jesus teaching two different versions. More likely, Matthew and Luke both knew the prayer from a common source (written or oral), and Matthew’s version is a more liturgical elaboration of Luke’s shorter and more “original” version. Matters are complicated somewhat by the fact that later Christian scribes had a propensity for harmonizing the two prayers and sometimes amended them in their respective manuscripts. Both prayers agree that (1) God is the Holy Father, (2) the kingdom is yet to come in its fullness, (3) followers of Jesus depend on God for their daily provisions, (4) followers of Jesus depend on God for forgiveness, (5) which is reciprocated in the forgiveness of others, and include (6) the supplication that God not let them fall into the final tribulation.

Table 2. The Lord’s Prayer in Matthew and Luke

Matthew 6:9-13….Luke 11:2-4

Our Father in heaven,….Father,

hallowed be your name,….hallowed be your name,

your kingdom come,….your kingdom come.

your will be done, on earth as it is in heaven….

Give us today our daily bread….Give us each day our daily bread.

And forgive us our debts,….Forgive us our sins,

as we also have forgiven our debtors….for we also forgive everyone who sins against us.

And lead us not into temptation,….And lead us not into temptation.

But deliver us from the evil one….

For your is the kingdom and the power and the glory forever. Amen. [added in some later manuscripts; see NIV mg.]….

The Lord’s Prayer: The Petitions

The prayer can be broken up into a number of petitions. First is the petition addressed to God as Father and self-sanctifier. God is invoked as Father, and his name represents both his character as a loving father and his authority as the master over all creation. The prayer is theocentric, and it reads literally “let your name be sanctified,” which is a plea that God’s holiness will become more and more evident. The Lord’s Prayer is not some kind of “I want” list, but rather a burst of praise expressing the hope that God’s sheer goodness and Godness will be acknowledged by all.

The second petition is for God to finally establish his kingdom. The “kingdom of God” is more akin to God’s reign, rule, or government. It is referred to rarely in the OT (e.g., Dan. 2:44; Obad. 21); much more prominent is the theme of God as “king.” In many of the psalms God already is king of Israel and the nations (e.g., Pss. 93–99), and yet the prophets could look forward to the day when Yahweh would again show himself to be king precisely through his deliverance of Israel, which would be the ultimate expression of the kingly power (e.g., Isa. 52:7; Zech. 14:9). The prayer for the coming of the kingdom of God is a prayer for God to establish his reign or rule in its final and full manifestation on earth. Although the kingdom was partially present during Jesus’ ministry by virtue of his exorcisms and healings (e.g., Mark 1:15; Luke 11:20), it still awaits its final consummation. Matthew’s version has “on earth as it is in heaven” and may indicate a millennial view of the kingdom as supplanting earthly kingdoms, resulting in the transformation of the present age. The petition does not promote escapism from the world but rather points toward its eventual redemption and transformation by the glorious power of heaven becoming a reality upon the earth.

Third is the petition for daily provision of physical needs. The “daily bread” petition looks to God as the provider and caregiver of his people. Elsewhere in the Sermon on the Mount/Plain, Jesus preaches dependence on God as a means of escaping the worry and lure of wealth and money (Matt. 6:25–33 // Luke 12:22–34). Bread was a powerful symbol for sustenance and life (e.g., Prov. 22:9; Lam. 2:12; John 6:35, 48; Sir. 29:21; 34:25). The petition assumes that God is interested in the most mundane aspects of human existence, and that he gives what is needed, not always what is wanted. God sustains his people in their hour of need as proof of his fatherly care and compassion.

Fourth is the petition for divine forgiveness in coordination with mutual forgiveness among the community of Jesus’ followers. The prayer does not ask God to forgive persons who then in turn forgive others; rather, in reverse, the prayer implies that God forgives in the same way that humans forgive each other (Matthew) or on the basis of humans forgiving each other (Luke). The role of mutual forgiveness within the new covenant community is spelled out clearly by Paul in Colossians: “Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you” (Col. 3:13).

Fifth is the petition to be spared eschatological tribulation and the malevolence of Satan. The word peirasmos can mean “testing,” “trial,” “temptation,” or even “tribulation” or “ordeal.” The prayer could constitute a plea for help in the face of personal trials and struggles in the believer’s life and in the journey of discipleship (e.g., 1 Cor. 10:13; James 1:2), or it could denote a request to be kept from the eschatological ordeal that will precede the final and full establishment of the kingdom of God (e.g., Mark 14:36, 38; Rev. 3:10). Importantly, what is feared in this prayer is not experiencing the peirasmos but rather succumbing to it—the fear of failure. In addition, the prayer asks to be delivered from ho ponēros, “evil,” or (more likely) “the evil one” (cf. Matt. 5:39)—that is, the devil or Satan. God tests his people to strengthen them and prove their faithfulness, while Satan tempts people to subdue and destroy them. This prayer acknowledges the fragility and helplessness of the human state in the face of human, spiritual, and cosmic evil. The prayer seeks liberation from evil in the coming reign of God’s eschatological kingdom.

The Lord’s Prayer: The Theology

The theological framework, ethical exhortation, and social dynamics created or presupposed by the prayer are as follows.

First, God is the Father of the followers of Jesus. This is axiomatic in the Gospels and is repeated by the Christian prayer that addresses God the Father as “Abba” (Rom. 8:15; Gal. 4:6).

Second, an overarching importance is attached to the kingdom of God as the context in which all prayer is prayed. The tension of the prayer—the very fact of needs and the threat of continuing perils—exists only because God’s plan to restore Israel and renew creation has not yet been put into full effect. God’s kingdom has broken into the world through the work of the Son of God and the giving of the Holy Spirit, and yet it still awaits a final consummation, when God is “all in all” (1 Cor. 15:28) and finally repossesses the world for himself. The prayer presupposes the “now” and the “not yet” of God’s saving action and balances prayers of triumph and lament in light of current temptations and the coming victory of God.

Third, in this prayer salvation not only is spiritual (understood as going to heaven when one dies) but also involves the physical well-being of a person and healthy relationships within the believing community. Just as God is concerned with physical human needs, so should humans be with their fellow humans. If human beings forgive, then God also forgives them. Human relations are to mirror the values of heaven and the vision of the kingdom.

Fourth, the world order currently exists in partial subjugation to evil powers opposed to God’s rule, which is simply part of the dire situation of “this age.” The prayer presupposes an apocalyptic worldview characterized by dualism (God/Satan, good/evil, present/future, etc.), the necessity of encountering and persevering against evil, and divine intervention to put the world order right and replace it with the kingdom of God.

Fifth, discipleship involves a variety of traits and characteristics. This prayer depicts the disciple as trusting and as exhibiting faith in God’s purpose and plan. The prayer presumes that disciples cling to God in dependence upon him in their day-to-day need. The prayer assumes that disciples try to imitate God in reflecting goodness, love, holiness, and peace in their respective communities. The prayer also admonishes endurance in the face of trials and persistence (not repetitiveness) in the discipline of prayer.

Sixth, although the prayer does not have an explicit Christology, one can be found implicitly. It seems implied that Jesus is a mediator between the Father and the disciples, and that he possesses an important role in the final manifestation of the kingdom. It is, after all, the disciples of Jesus who are promised a special place in the kingdom and a special relationship with the God of Israel.

Summary

The Lord’s Prayer has remained a common thread in the devotional life of followers of Jesus for two millennia because it is simple, memorable, poignant, and yet profound. It is not the prayer of an elite few; it belongs to all who cry out to God as Father and see the way to God in Jesus Christ, the exalted Lord and Messiah of Israel. As teachings of Jesus hold immeasurable significance for the life, faith, praxis, and service of his followers, this prayer encapsulates a motif of Jesus’ own mission: God as king and the love of God for his own people.

Midrash

Rabbinic commentary on the Hebrew Bible, either the text or a biblical event. “Midrash” (pl. “midrashim”) is a noun derived from the verb darash, meaning “to seek” or “to inquire.” “Midrash” can refer to the commentary on a single passage, such as a midrash on Gen. 1, or to a whole collection of midrashim, such as Genesis Rabbah. It may also refer to the process by which ancient rabbis interpreted Scripture. Rabbinic midrash seeks theological and halakic answers to contemporary concerns; thus, it is concerned with the application of Scripture to various aspects of life.

Rabbinic Midrash

Midrash uses Scripture to interpret Scripture and uses the Bible as a whole, unified book. Although context is not ignored altogether, mid-rash juxtaposes verses from throughout the Hebrew Bible in order to illuminate a given text or illustrate a point. Verses are strung together to elucidate a theme that the text suggests either implicitly or explicitly. Within this system of Scripture interpreting Scripture, the Pentateuch holds pride of place as the center of the biblical witness. In rabbinic midrash, often the Prophets and the Writings do not have independent voices separate from the Pentateuch but serve a supporting role.

At times, the juxtaposition of verses that occur in midrash seems arbitrary, but this is not the case. A set of midrashic rules, middot, governs how the verses of Scripture are to be used and how argumentation is to be formed. Over time, the rules became more elaborate, but their earliest statement is attributed to the pre–AD 70 rabbi Hillel in the Babylonian Talmud. He lists seven rules:

1. Argument from the less significant to more significant, and vice versa.

2. Argument by analogy when Scripture uses identical expressions.

3. A statement in one verse applies to all topically related verses.

4. Same as the principle in three, but derived from two verses, not just one.

5. Argument from general to particular, and vice versa.

6. Argument from a similar expression found in another passage.

7. Argument from context.

The rabbinic rules of scriptural interpretation are similar to rules for Hellenistic rhetoric and Roman legal argument and thus reflect Hellenistic and Roman influence.

Rabbinic midrash can be characterized broadly as halakic (developing rules for Sabbath observance, ritual purity, sacrifice, etc.) and haggadic (theological, ethical, and whatever does not fall under halakic). Some bodies of rabbinic midrash explore a book of the Bible more or less verse by verse, and others are topical. Some midrashic works are homiletical in nature; they preserve sermon material from synagogue services.

Midrash in the Bible

Although the large compilations of mid-rash are rabbinic and are later than the Bible, midrashic material is also found much earlier. Midrash has its origins in the Bible. The clearest example is Chronicles, which in many respects is a midrash on Samuel and Kings. At Qumran, we find literature that can be classified as rewritten Scripture, such as the Temple Scroll, the book of Jubilees, and the Genesis Apocryphon, which have midrashic features. The Qumran Pesharim are also midrashic, although of a less sophisticated nature than the later rabbinic midrash, and seem to employ the middot.

The NT contains examples of midrashic material. Jesus’ teaching in the Gospels includes some midrashic material. In Luke 4:16–21, Jesus reads from the scroll of Isaiah and interprets the passage as applying to himself. Jesus is delivering a petikhah, a short exposition on a biblical text outside the main synagogue sermon. When debating with the Sadducees over the resurrection, Jesus gives midrashic comment to Exod. 3:6 (Luke 20:27–40). The apostle Paul engages in midrash even more explicitly: for example, he applies Deut. 25:4, concerning not muzzling an ox while it is threshing grain, to the idea that a minister is worthy of being paid for work (1 Cor. 9:9; 1 Tim. 5:18). Paul is arguing from the lesser to the greater in his application of Torah to his contemporary situation.

The most extended midrash in the NT is the book of Hebrews. For example, in Heb. 1–2 the writer applies numerous quotations from the Psalter to Jesus in order to show how he is greater than the angels. In Heb. 4 the writer, through an interpretation of Ps. 95:11, does a midrash on entering into God’s rest, by which he applies God’s resting from his work (Gen. 2:2) to Christians’ entering that rest because of the unbelief of Israel in the wilderness. It appears that the author is forming an argument by analogy in relating Gen. 2:2 and Ps. 95:11.

It can be demonstrated that Jews employed midrashic techniques in their interpretation of Scriptures centuries before the earliest rabbinic midrash compilations were created. We see these techniques in Qumran Pesharim, Philo’s writings, and in the NT. The rabbis made use of long-established interpretive techniques and made them more sophisticated. The difference between Qumranite, ancient Christian, and rabbinic interpretation of Scripture was one of emphasis. For the Qumranites, all Scripture had to speak of their community, which was the true, believing community in the end of days. For the Christians, all Scripture had to speak of Jesus and the salvation that he brought. For the rabbis, all Scripture upheld Torah and obedience to that Torah as the center of Jewish life.

Wandering in the Wilderness

In the biblical account of the exodus, Israel’s departure from Egypt begins in Exod. 12:37. The original intention was for the Israelites to go to Mount Sinai to receive the law and instructions for the tabernacle and then to proceed to Canaan. But Israel’s trip was not to be quite that simple. Because of the Israelites’ disobedience in the desert, they were condemned to a forty-year period of wilderness wandering, enough time for those twenty years of age or older during the rebellion to die in the wilderness (see Num. 14, which describes what is actually the final rebellion in a series of grumbling incidents that go back to Exod. 15:22–27).

Technically, the wilderness period began immediately after the crossing of the Red Sea. The Israelites passed through the Desert of Shur, the Desert of Sin, Rephidim, and then Sinai itself. These locations, however, were only stations on the way to Sinai, and so they do not pertain to the specific forty-year period of punishment, which begins in Num. 14. Their wandering period would not be officially over until they crossed the Jordan River and entered Canaan (Josh. 3:17).

Mapping the Route

The wilderness wandering, like the exodus and the passage through the Red Sea, are very difficult to outline precisely from a geographical and archaeological point of view. Many of the places named in the lists have not been located. Moreover, the two itinerary lists, one in Num. 33 and the other at various points in Num. 11–22, do not agree on every point. Although the two lists do not directly conflict, Num. 33 includes many more sites than Num. 11–22 and leaves out relatively few. One reason for this difference may be that only Num. 33 is actually intended to be an itinerary, whereas the sites mentioned elsewhere in Numbers are injected in the course of a narrative.

What contributes to difficulties in locating the wilderness route is that biblical names are not those used today, not to mention that many of these places no longer exist at all. Moreover, similarities between some names then and now have no necessary bearing on the issue. Also, it seems that at least some of the biblical names are symbolic. For example, “Meribah” means “quarreling,” and “Massah” means “testing.” These names seem to reflect the events recorded in Exod. 17 rather than being original names.

One of the most contested issues concerning the wilderness wandering is where it began: the location of Mount Sinai. It is commonly accepted that this mountain is located somewhere in the Sinai Peninsula, although numerous places have been suggested. Best known, perhaps, is Jebel Musa, the location of St. Catherine’s monastery, located in the southern portion of the peninsula. This is based not so much on historical evidence, however, as on church tradition. Another theory puts Mount Sinai in the eastern portion of the peninsula, near Midian. One factor in favor of this theory is that Moses first met God on Mount Sinai when he was living in Midian (with Zipporah, his wife, and Jethro, his father-in-law). According to Exod. 3:1, Moses left Jethro’s house to tend his sheep and it was on this journey that he came to Mount Sinai for the first time. Unless one presumes that he herded the sheep over one hundred miles in a southwesterly direction, into the desert, one might conclude that Mount Sinai is perhaps a more reasonable distance from Midian. But as with all theories regarding Sinai’s location, conclusive evidence is lacking.

Reminder of Rebellion and Its Consequences

Interest in the wilderness wanderings, however, extends beyond understanding ancient geography. There is also a powerful theological dimension, and this seems to be of greater importance for biblical writers. Wandering in the wilderness is Israel’s punishment for disobedience and rebellion. As such, it stands as a reminder for later Israelites to encourage them not to repeat that mistake. Indeed, the events of Numbers are not recounted merely to catalog arcane events but are preserved in writing to be a reminder for subsequent generations.

Israel’s wilderness experience is referenced in various portions of the OT. The rebellion is mentioned in Ps. 106:14, 26, and wilderness is associated with a place of death. Elsewhere the desert represents a place of God’s protection and provision for the new generation of Israelites living in the desert (Deut. 8:15–16; 29:5; 32:10; Ps. 136:16; Hos. 13:5).

Another example of a later appropriation of the wilderness tradition is found in Ps. 95, where the Israelites, perhaps in an exilic setting, are warned not to rebel as the exodus generation did (vv. 7–11). This same warning of Ps. 95 is picked up by the writer of Hebrews and applied to the church (Heb. 3:1–4:13). The author argues that since a greater mediator than Moses has come, the past warning holds all the more as the church goes through its period of wilderness wandering (which lasts until the church’s entrance into its heavenly promised land). The main difference Hebrews introduces is that the church’s period of wilderness wandering is not characterized by God’s wrath but rather is a time of God’s activity in redeeming the world.

Wilderness Wandering

In the biblical account of the exodus, Israel’s departure from Egypt begins in Exod. 12:37. The original intention was for the Israelites to go to Mount Sinai to receive the law and instructions for the tabernacle and then to proceed to Canaan. But Israel’s trip was not to be quite that simple. Because of the Israelites’ disobedience in the desert, they were condemned to a forty-year period of wilderness wandering, enough time for those twenty years of age or older during the rebellion to die in the wilderness (see Num. 14, which describes what is actually the final rebellion in a series of grumbling incidents that go back to Exod. 15:22–27).

Technically, the wilderness period began immediately after the crossing of the Red Sea. The Israelites passed through the Desert of Shur, the Desert of Sin, Rephidim, and then Sinai itself. These locations, however, were only stations on the way to Sinai, and so they do not pertain to the specific forty-year period of punishment, which begins in Num. 14. Their wandering period would not be officially over until they crossed the Jordan River and entered Canaan (Josh. 3:17).

Mapping the Route

The wilderness wandering, like the exodus and the passage through the Red Sea, are very difficult to outline precisely from a geographical and archaeological point of view. Many of the places named in the lists have not been located. Moreover, the two itinerary lists, one in Num. 33 and the other at various points in Num. 11–22, do not agree on every point. Although the two lists do not directly conflict, Num. 33 includes many more sites than Num. 11–22 and leaves out relatively few. One reason for this difference may be that only Num. 33 is actually intended to be an itinerary, whereas the sites mentioned elsewhere in Numbers are injected in the course of a narrative.

What contributes to difficulties in locating the wilderness route is that biblical names are not those used today, not to mention that many of these places no longer exist at all. Moreover, similarities between some names then and now have no necessary bearing on the issue. Also, it seems that at least some of the biblical names are symbolic. For example, “Meribah” means “quarreling,” and “Massah” means “testing.” These names seem to reflect the events recorded in Exod. 17 rather than being original names.

One of the most contested issues concerning the wilderness wandering is where it began: the location of Mount Sinai. It is commonly accepted that this mountain is located somewhere in the Sinai Peninsula, although numerous places have been suggested. Best known, perhaps, is Jebel Musa, the location of St. Catherine’s monastery, located in the southern portion of the peninsula. This is based not so much on historical evidence, however, as on church tradition. Another theory puts Mount Sinai in the eastern portion of the peninsula, near Midian. One factor in favor of this theory is that Moses first met God on Mount Sinai when he was living in Midian (with Zipporah, his wife, and Jethro, his father-in-law). According to Exod. 3:1, Moses left Jethro’s house to tend his sheep and it was on this journey that he came to Mount Sinai for the first time. Unless one presumes that he herded the sheep over one hundred miles in a southwesterly direction, into the desert, one might conclude that Mount Sinai is perhaps a more reasonable distance from Midian. But as with all theories regarding Sinai’s location, conclusive evidence is lacking.

Reminder of Rebellion and Its Consequences

Interest in the wilderness wanderings, however, extends beyond understanding ancient geography. There is also a powerful theological dimension, and this seems to be of greater importance for biblical writers. Wandering in the wilderness is Israel’s punishment for disobedience and rebellion. As such, it stands as a reminder for later Israelites to encourage them not to repeat that mistake. Indeed, the events of Numbers are not recounted merely to catalog arcane events but are preserved in writing to be a reminder for subsequent generations.

Israel’s wilderness experience is referenced in various portions of the OT. The rebellion is mentioned in Ps. 106:14, 26, and wilderness is associated with a place of death. Elsewhere the desert represents a place of God’s protection and provision for the new generation of Israelites living in the desert (Deut. 8:15–16; 29:5; 32:10; Ps. 136:16; Hos. 13:5).

Another example of a later appropriation of the wilderness tradition is found in Ps. 95, where the Israelites, perhaps in an exilic setting, are warned not to rebel as the exodus generation did (vv. 7–11). This same warning of Ps. 95 is picked up by the writer of Hebrews and applied to the church (Heb. 3:1–4:13). The author argues that since a greater mediator than Moses has come, the past warning holds all the more as the church goes through its period of wilderness wandering (which lasts until the church’s entrance into its heavenly promised land). The main difference Hebrews introduces is that the church’s period of wilderness wandering is not characterized by God’s wrath but rather is a time of God’s activity in redeeming the world.