Physicist Stephen Hawking made headlines this past week for taking on arguably the most influential scientist in human history, Sir Isaac Newton. Newton, the 17th century scientist who left enduring legacies in mathematics and the natural sciences. Newton warned centuries ago against using the law of gravity - which he discovered - to view the universe as a mere machine, like a great clock.
Newton said that: “Gravity explains the motions of the planets, but it cannot explain who set the planets in motion. God governs all things and knows all that is or can be done. “This most beautiful system of the sun, planets, and comets, could only proceed from the counsel and dominion of an intelligent Being,”
Hawking, however, says “the universe can and will create itself from nothing” because there is a law such as gravity. "Spontaneous creation is the reason there is something rather than nothing, why the universe exists, why we exist,” he writes in his soon-to-be-released book, The Grand Design.
As we just saw in our last Bible study, "Creation or Chaos" a basic principle of reason is that out of nothing, nothing comes.
In the United Kingdom, where Hawking resides, Denis Alexander, director of The Faraday Institute for Science and Religion, said Hawking was “missing the point.” "Science provides us with a wonderful narrative as to how [existence] may happen, but theology addresses the meaning of the narrative," he said, according to CNN.
Meanwhile, in the United States, scholars at the ministry Reasons To Believe including RTB President and Founder Dr. Hugh Ross said there a “fundamental flaw” in Hawking’s reasoning. “A fundamental flaw in this Hawking idea is that God is no longer personal, and yet we human beings are personal,” he said in his ministry’s podcast Friday. “We have a mind, we have a spirit, and you’re attributing the development of the human mind, the human spirit, the minds for that matter we see in the higher animals, the personalities that we see in all of us from completely impersonal soul-less and spirit-less laws of physics. How can the lesser produce the greater?”
Like Hawking, RTB scholars agree that God is "the Grand Mathematician” but go further by saying He is more than that. And, they say, the laws of physics in nature "are a reflection of God’s intimate sustaining care for the universe.” “From a naturalist perspective, there need not be any laws of physics," said Zweerink. "But from a Christian perspective, we expect to see these laws of physics given God’s character and what He’s revealed to us.” http://www.christianpost.com/article/20100905/stephen-hawking-takes-on-sir-isaac-newton-christians-respond/index.html
Psalm 95 is a liturgical psalm, that talks about God’s creation of the universe, and how worship is the appropriate response. People are to respond in thankfulness for His past and continued actions. and understand how He shows Himself through His creation. More specifically, His voice can be heard though the accounts of His actions in Scripture, but only those who acknowledge Him as sovereign and Lord will hear and understand Him.
When we fail to hear the voice of God, we tend to listen to the loudest, rebellious doubts. They come in the form of entertainment distractions, lazy lethargy, or otherwise fine endeavors that take us away from the calling the God has for us. The results, like those of unfaithful Israel, are a loss of blessing, lack of peace and ultimately death.
As we hear the voice of God, we are to respond in worship through 1) Rejoicing (Psalm 95:1-5), 2) Reverence (Psalm 95:6-7b) and finally through:
3) Remembering (Psalm 95:7c-11)
1) Rejoicing (Psalm 95:1-5)
Psalm 95:1-5 [95:1]Oh come, let us sing to the LORD; let us make a joyful noise to the rock of our salvation! [2]Let us come into his presence with thanksgiving; let us make a joyful noise to him with songs of praise! [3]For the LORD is a great God, and a great King above all gods. [4]In his hand are the depths of the earth; the heights of the mountains are his also. [5]The sea is his, for he made it, and his hands formed the dry land (Esv).
The Septuagint (Greek translation of the OT, also known as the LXX) calls this psalm “A psalm of David,” but in the Hebrew there is no superscription (Gingrich, R. E. (1995). The Book of Psalms (Book Four) (13). Memphis, TN.: Riverside Printing.).
This psalm, with its references to the wilderness wanderings, may have been composed by David (Heb. 4:7) for the Feast of the Tabernacles (cf. Ps. 81). During this feast, the people of Israel lived in booths, remembering God’s provisions for them in the wilderness (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Ps 95:1). Nashville: Word Pub.).
Psalm 95 is still used in the synagogue as one of the Friday evening psalms which introduce the sabbath. The Western Church has adopted it into its daily “Order for Prayer”— (known as the Venite, from the Latin for ‘O come’) as a call and guide to worship.
The verbs suggest liturgical movement. The first call (v 1) reflects a procession moving toward a sanctuary. The second (v 2) is given as the procession nears the entry to the worship place or is already in the outer courts, while the third (v 6) is at the entry to the holy place of worship. It is possible that vv 1–2 should be treated as a refrain, a general summons which was sung (or could have been sung) by the congregation as the members encouraged themselves to come to the worship of a festival. (Tate, M. E. (2002). Vol. 20: Word Biblical Commentary : Psalms 51-100. Word Biblical Commentary (501). Dallas: Word, Incorporated.).
To come singing into God’s presence is not the only way—cf. the ‘silence’ of 62:1; 65:1; or the tears of 56:8—but it is the way that best expresses love. So before making ourselves small before Him (as we must, 6f.), we greet Him here with unashamed enthusiasm as our refuge and rescuer (1). The full-throated cries urged in the verbs of verses 1 and 2 suggest an acclamation fit for a king who is the saviour of his people. Like most of the verbs of this psalm, they are urged upon us as worshippers, indeed we address one another, to make sure that we rise to the occasion, not drifting into His courts preoccupied and apathetic (Kidner, D. (1975). Vol. 16: Psalms 73-150: An Introduction and Commentary. Tyndale Old Testament Commentaries (375–378). Downers Grove, IL: InterVarsity Press.).
• In being preoccupied, there are two common challenges coming into worship. We may be preoccupied with either sin or worry. If it is sin, confession is most appropriate. If it is worry, likewise, presenting our petitions, help us focus on the one who is in control and cares for us.
• There is one aspect of apathy that deals with being preoccupied: it being preoccupied with fatigue. If we overextend ourselves, especially on Saturday nights, we can come into worship unprepared. It is sinful to be unengaged in worship due to unnecessary fatigue. How is it we can be so engaged and delighted with a two and a half hour movie, yet our minds wander and we are sleeply in such a short worship service.
• If we plan for worship, prepared to engage God and one another, the Holy Spirit resident inside of us, will aid us in confession of sin, presenting our cares before God, illuminate our minds and enflame our hearts to come into the very throne room of the almightily king of the universe.
Since Psalm 95:1 calls us to sing to the LORD; and make a joyful noise to the rock of our salvation (comp. Pss. 33:3; 98:4), the Psalm has been called “The Invitatory Psalm.” The “joyful noise” is a ritual shout that mobilizes the attention and the cooperation of the whole assembly. To make a joyful noise (Heb rūa˓) signifies to make a loud noise, either with the voice or with instruments (KJV Bible commentary. 1997 (1107). Nashville: Thomas Nelson.).
As it invited the Jews, so it now invites Christian congregations, to join in worship. Loudness of voice was regarded as indicating earnestness of heart (see 2 Chron. 20:19; Ezra 3:13; Neh. 12:42, etc). The expression, “Rock of our salvation” is taken from Deut. 32:15 (comp. 2 Sam. 22:47; Ps. 89:26) (Terrien, S. (2003). The Psalms : Strophic structure and theological commentary (669). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
Our first duty, when we come before God’s presence, as Psalm 95:2 indicates, we should come into/before his presence with thanksgiving. To make a joyful noise unto Him with songs of praise!. is the natural parallel of thanksgiving. There is reason enough for daily thanksgiving, but is there delight in it?—It is a telling accusation of the human tendency for forgetfulness, laziness, and ingratitude that we need to be called upon to praise God, here specifically through thanksgiving.—All worship is based upon an acknowledgment of the Divine majesty, creative omnipotence, and watchful love of the Eternal.—We are not merely to feel what we have to thank God for and what we owe to Him, but to express it also in word and deed (Lange, J. P., Schaff, P., Moll, C. B., Briggs, C. A., Forsyth, D. D., Hammond, J. B., McCurdy, J. F., & Conant, T. J. (2008). A commentary on the Holy Scriptures : Psalms (505). Bellingham, WA: Logos Research Systems, Inc.).
Psalm 95:3, introduced by “For,” spells out the reasons for this joy-filled worship. The reason we are to do this, is that the Lord is a great God. Thanks and praise are due to God, in the first place, because of His greatness (see Ps. 150:2) (Davidson, R., M.A. (1998). The vitality of worship : A commentary on the book of Psalms (315). Grand Rapids, Mich.; Edinburgh: W.B. Eerdmans; Handsel Press.).
What gives you the most joy, is your God:
Psalm 77:13 [13]Your way, O God, is holy. What god is great like our God? (ESV)
• Take a good look all other things that promise satisfaction. We can lose health, wealth and beauty, our jobs or other people, but God is greater and the only true satisfaction in the entire universe.
Since “His greatness is unsearchable” (Ps. 145:3), all of eternity will continue to reveal His greatness. We will always have something to worship God about.
He is a great King above all gods; i.e. “a great King above all other so-called gods”— above the imaginary gods of the heathen (Exod. 12:12, etc.). This is a poetic way of denying the existence of other gods (cf. 96:5), which existed only as statues, not persons (cf. Jer. 10:1–10) He is the great King above the great of the earth (Ps. 82:1, 6), above angels (Deut. 10:17) (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Ps 95:3). Nashville: Word Pub.).
Psalm 95:4 states that In his hand are the depths/deep places of the earth; the heights of the mountains/strength of the hills are his also. The meaning is that all the earth is his, from the highest heights to the lowest depths. The point (cf. v. 5) is that God is not a local god like the imaginary gods of the heathens, usually put up in high places, but the universal Creator and Ruler of the whole earth (Ps. 65:5) ((MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Ps 95:3). Nashville: Word Pub.).
Including as is says in Psalm 95:5, The sea is his, for he made it (see Gen. 1:9; Ps. 104:24, 25). And his hands formed the dry land (see Gen. 1:9, 10). The metaphor of God’s hands stresses His immensity in relationship to creation. His hands also communicate His power and control (Ex. 15:6). Jesus says of His sheep, “neither shall anyone snatch them out of My hand” (John 10:28) (Williams, D., & Ogilvie, L. J. (1989). Vol. 14: The Preacher’s Commentary Series, Volume 14 : Psalms 73-150. The Preacher’s Commentary series (182). Nashville, Tennessee: Thomas Nelson Inc.).
• We owe God worship because he is God and has created us. But even more, we owe him worship because he has given his life for us, has called us to faith, and now keeps and preserves us with a power that nothing either in heaven or earth can shake. We are the sheep of Jesus’ hand, and nothing will ever snatch us out of Jesus’ hand (Boice, J. M. (2005). Psalms (Pbk. ed.) (778). Grand Rapids, Mich.: Baker Books.)
Illustration: ("Ruler of the Universe")
One of England’s most enduring legends involves King Canute who ruled Britain from 1016 to 1035. He was such an imposing and successful king that never-ending praise was rendered to him. His courtiers were afraid to mutter anything to him but flatteries, and Canute grew tired of it. One day in the year 1032, taking them down to the coast at Northhampton, he placed his throne in the sand as the tide was coming in. As his advisors stood around, the King asked them, “You think I am the mightiest of the mighty?”
“Oh, yes, your majesty,” they replied.
“You think I can stop the tide?” he asked.
“Oh, yes, your majesty,” they again replied, a little doubtfully.
Looking at the ocean breakers, he said, “O sea! Stay! Come no further! I, Canute, ruler of the universe, command you.”
But despite his commands, the tide continued to roll in until it was lapping at the feet of the men. It came to their knees, then, as the waves engulfed them, the king and all his men ran for safety.
“You see,” said Canute, “how little I am obeyed. There is only one Lord over land and water, the Lord of the universe. It is to Him and to Him alone you should offer your praise.”
Slowly the king and his couriers walked back into town where, at the cathedral, King Canute removed his crown and hung it in the church (Morgan, R. J. (2000). Nelson’s complete book of stories, illustrations, and quotes (electronic ed.) (816). Nashville: Thomas Nelson Publishers.).
As we hear the voice of God, we are to respond in worship through 1) Rejoicing (Psalm 95:1-5) and:
2) Reverence (Psalm 95:6-7b)
Psalm 95:6-7 [6]Oh come, let us worship and bow down; let us kneel before the LORD, our Maker! [7]For he is our God, and we are the people of his pasture, and the sheep of his hand. (Today, if you hear his voice), (ESV)
The בוא (“come/enter”) of v 6 may be the beginning of an actual formula of entry which encourages worshipers to prostrate themselves and then kneel so that they can see and hear the activities of worship. However, the multiple calls also serve to emphasize the coming-to-God aspect of worship. Only those who are prepared to enter the presence of the Great God are prepared to worship (Tate, M. E. (2002). Vol. 20: Word Biblical Commentary : Psalms 51-100. Word Biblical Commentary (501). Dallas: Word, Incorporated.).
This is the deep and basic note of worship, without which the ‘joyful noise’ of the opening will be shrill and self-indulgent. Each of the three main verbs of Psalm 95:6 is concerned with getting low before God, since the standard word for worship in Scripture means to prostrate oneself: cf. e.g. Abraham in Genesis 18:2. (The idea of worship expressing the ‘worthship’ of God belongs to the English word, not the Hebrew or the Greek, though it does occur in such expressions as ‘Ascribe to the Lord the glory due …’, in 96:8, etc.) A public act of homage is urged on us here as part of the service we owe to God, accepting our own place and acknowledging His. At the same time it is intimate, not the tribute of strangers (Kidner, D. (1975). Vol. 16: Psalms 73-150: An Introduction and Commentary. Tyndale Old Testament Commentaries (375–378). Downers Grove, IL: InterVarsity Press.)...
To bow down expresses the outward and visible worship of the body that is required of those who would worship God. This is no less important than the inward and spiritual worship of the soul. To bow down, expresses submission. Worship should not be centered on our experiences such as what we feel (edification or inspiration).
• A good test of the object and content of worship is to look at the "I’s" of worship. If is all about what I feel or experience, then it is most likely misdirected.
• If we walk away from corporate worship and all we remember is our feelings, then who exactly did we just worship?
If we are truly to ascribe worth to God then the object and content of our worship must be centered on God. Worship is the turning of our lives over to Him, nothing less. A service of worship, therefore, is a service of surrender (Williams, D., & Ogilvie, L. J. (1989). Vol. 14: The Preacher’s Commentary Series, Volume 14 : Psalms 73-150. The Preacher’s Commentary series (183). Nashville, Tennessee: Thomas Nelson Inc.).
In order for us to worship, we must know to whom we are worshipping. Before the Lord our Maker; i.e. “who has made us what we are—created us, redeemed us, taken us to be his people” (comp. Deut. 32:6; Pss. 100:3; 102:18; 149:2; Isa. 29:23; 43:21; 44:2, etc.).
Illustration: When the great pioneer missionary William Carey reached India in 1792, he found that his predecessor, Christian Friedrich Schwartz, had inscribed over the portal of the Mission Church at Tranquebar these words from Psalm 95: “O come, let us worship and fall down, and kneel before the LORD our Maker.” What an appropriate invitation to those Schwartz was trying to win to faith in Jesus Christ (Boice, J. M. (2005). Psalms (Pbk. ed.) (777). Grand Rapids, Mich.: Baker Books.).
The beginning of Psalm 95:7 shows a second, and a more urgent, reason for worshipping God. Not only is he a “great God” (ver. 3), but he is also “our God”—our own God—brought into the closest personal relationship with us. And we are the people of his pasture, and the sheep of his hand (comp. Pss. 74:1; 79:13; 80:1, etc.). We are led by him, tended by him, fed by him, folded by him. We owe everything to his shepherding.
The familiar metaphors of verse 7 express his commitment, which is constant (our God), and his care, which is all-sufficing (his pasture) and personal (his hand). (Kidner, D. (1975). Vol. 16: Psalms 73-150: An Introduction and Commentary. Tyndale Old Testament Commentaries (375–378). Downers Grove, IL: InterVarsity Press.)..
Psalm 100:3 expresses almost word for word this point:
Psalm 100:3 [3]Know that the LORD, he is God! It is he who made us, and we are his; we are his people, and the sheep of his pasture.
The picture here is God as the shepherd of Israel (see Psalm 23) and God who feeds His people in His pasture and protects them by His hand (see Ps. 100:3). God as shepherd receives its ultimate expression when Jesus declares Himself to be the “Good Shepherd” who lays down His life for the sheep (John 10:11) (Williams, D., & Ogilvie, L. J. (1989). Vol. 14: The Preacher’s Commentary Series, Volume 14 : Psalms 73-150. The Preacher’s Commentary series (183). Nashville, Tennessee: Thomas Nelson Inc.).
Illustration: (Worship 773)
From the Book: In Touch and Live, George Vandeman writes:
A young stranger to the Alps was making his first climb, accompanied by two stalwart guides. It was a steep, hazardous ascent. But he felt secure with one guide ahead and one following. For hours they climbed. And now, breathless, they reached for those rocks protruding through the snow above them—the summit.
The guide ahead wished to let the stranger have the first glorious view of heaven and earth, and moved aside to let him go first. Forgetting the gales that would blow across those summit rocks, the young man leaped to his feet. But the chief guide dragged him down. “On your knees, sir!” he shouted. “You are never safe here except on your knees.” (Larson, C. B. (2002). 750 engaging illustrations for preachers, teachers & writers (614). Grand Rapids, MI: Baker Books.)
As we hear the voice of God, we are to respond in worship through 1) Rejoicing (Psalm 95:1-5), 2) Reverence (Psalm 95:6-7b) and finally through:
3) Remembering (Psalm 95:7c-11)
Psalm 95:7c-11 [7] (For he is our God, and we are the people of his pasture, and the sheep of his hand). Today, if you hear his voice, [8]do not harden your hearts, as at Meribah, as on the day at Massah in the wilderness, [9]when your fathers put me to the test and put me to the proof, though they had seen my work. [10]For forty years I loathed that generation and said, "They are a people who go astray in their heart, and they have not known my ways." [11]Therefore I swore in my wrath, "They shall not enter my rest." (ESV)
The last part of Psalm 95:7 begins with the time to consider God’s voice: Today. This, is a startling call, intimating that the time is come for a momentous decision. God is crying to His people—will they hear, or will they hold back?
If God’s people hear his voice, all will go well; If they refuse to hear is voice, then assuredly they shall not enter into his rest.
‘To hear his most holy word’ is presented here as one of the prime acts of worship. And ‘hear’, or hearken to, has often the added dimension in Hebrew of ‘obey’, for which the Old Testament has virtually no other word (cf. ‘obeying’ and ‘obey’ in 1 Sam. 15:22). So the worshipper singing this psalm is reminded to ask how one hears—will it be obediently?—and for whose voice he listens ((Kidner, D. (1975). Vol. 16: Psalms 73-150: An Introduction and Commentary. Tyndale Old Testament Commentaries (375–378). Downers Grove, IL: InterVarsity Press.)..)
Please turn to Exodus 17
Psalm 95:8 presents the warning that those who hear God’s voice should not harden your heart, as at Meribah/in the provocation; (Exod. 17:2–7). The ‘hardened’ heart is one without living relationship to the Lord, no longer hearing, attentive, trusting, centred on his will, but rather awake only to immediate desires and impulses (Eaton, J. (2003). The Psalms : A historical and spiritual commentary with an introduction and new translation (338). London; New York: T&T Clark.).
Psalm 95:8 presents two examples of hardening. Along with Meribah is on the day at Massah in the wilderness/the day of temptation. There were two places in the wilderness named Meribah, which means “quarreling,” because they quarreled with Moses about the lack of water (Exod. 17:1–7) and Massah, which means “testing,” because the people tested God by their sinful unbelief (Boice, J. M. (2005). Psalms (Pbk. ed.) (779). Grand Rapids, Mich.: Baker Books.)
Exodus 17:2-7 [2]Therefore the people quarreled with Moses and said, "Give us water to drink." And Moses said to them, "Why do you quarrel with me? Why do you test the LORD?" [3]But the people thirsted there for water, and the people grumbled against Moses and said, "Why did you bring us up out of Egypt, to kill us and our children and our livestock with thirst?" [4]So Moses cried to the LORD, "What shall I do with this people? They are almost ready to stone me." [5]And the LORD said to Moses, "Pass on before the people, taking with you some of the elders of Israel, and take in your hand the staff with which you struck the Nile, and go. [6]Behold, I will stand before you there on the rock at Horeb, and you shall strike the rock, and water shall come out of it, and the people will drink." And Moses did so, in the sight of the elders of Israel. [7]And he called the name of the place Massah and Meribah, because of the quarreling of the people of Israel, and because they tested the LORD by saying, "Is the LORD among us or not?" (ESV)
• Their complaint about lack of water demonstrated their lack of faith in the Lord (Ex. 17:1–7; Num. 20:1–13; Ps. 81:7) (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Ps 95:8). Nashville: Word Pub.).
• Psalm 95:1 said that God is the rock of our salvation, this metaphor for God was especially appropriate in this psalm, which refers (vv. 8, 9) to the water that came from the rock in the wilderness (cf. Ex. 17:1–7; Num. 20:1–13; 1 Cor. 10:4) (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Ps 95:1). Nashville: Word Pub.).
Psalm 95:9 explains the incident in Exodus 17:2,7 when your fathers put me to the test and put me to the proof/ tempted me. The action put God’s power and goodness to the test though they had seen God work. That is they “saw the water gush forth from the rock, when at my command Moses struck it” (Exod. 17:6).
God, being distressed by they lack of faith, explains His feelings in Psalm 95:10 that for Forty years long was I loathed/was grieved with that generation; the generation that tempted God in the wilderness. He described them as a people that a people who go astray/wander/do err in their heart. “Not only are they a people whose feet wander (Ps. 107:4), but their hearts also have wandered and gone astray from my paths.”
• Their wanderings in the desert were the outworking of straying hearts (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Ps 95:10). Nashville: Word Pub.).
And they have not known my ways. “My ways—the ways of God’s commandments—are unknown to them.”
Worship without obedience is mere sham. It calls down the judgments of God the Father and Jesus, who once said: These people honor me with their lips, but their hearts are far from me. They worship me in vain (Matt. 15:8–9, quoting Isa. 29:13) (Boice, J. M. (2005). Psalms (Pbk. ed.) (778). Grand Rapids, Mich.: Baker Books.).
Please turn to Hebrews 3
In Judgment, God takes an oath in Psalm 95:11 that they are a people unto whom God swore in His wrath; (for the oath itself, see Numb. 14:21–23; and comp. Deut. 1:34, 35). That they shall not enter into my rest. The “rest” originally intended was that of Canaan, when “the Lord gave rest unto Israel from all their enemies round about” (Josh. 23:1). He swore (cf. Num 14:21–23; Deut 1:34–35) that none of this original generation of gripers, except Joshua and Caleb, would ever enter the Promised Land (KJV Bible commentary. 1997 (1107). Nashville: Thomas Nelson.).
But Canaan was a type of the heavenly rest; and the warning given to the Israel of his day by the present psalmist is to be regarded as a warning that, if they followed in the steps of their forefathers, they might miss of that final and crowning “rest,” which, after the wilderness of this world is traversed, still “remainsh for the people of God” (see Heb. 3:7–19; 4:1–9).
• It was analogously applied in the book of Hebrews to salvation by grace (Heb. 3:7–4:10; cf. Heb. 2:3) (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Ps 95:11). Nashville: Word Pub.).
Hebrews 3:7-19 [7]Therefore, as the Holy Spirit says, "Today, if you hear his voice, [8]do not harden your hearts as in the rebellion, on the day of testing in the wilderness, [9]where your fathers put me to the test and saw my works for forty years. [10]Therefore I was provoked with that generation, and said, ’They always go astray in their heart; they have not known my ways.’ [11]As I swore in my wrath, ’They shall not enter my rest.’" [12]Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. [13]But exhort one another every day, as long as it is called "today," that none of you may be hardened by the deceitfulness of sin. [14]For we have come to share in Christ, if indeed we hold our original confidence firm to the end. [15]As it is said, "Today, if you hear his voice, do not harden your hearts as in the rebellion." [16]For who were those who heard and yet rebelled? Was it not all those who left Egypt led by Moses? [17]And with whom was he provoked for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? [18]And to whom did he swear that they would not enter his rest, but to those who were disobedient? [19]So we see that they were unable to enter because of unbelief. (ESV)
• The writer to the Hebrews applies the principle of this event to his readers, suggesting that their inclination to doubt the Lord and return to Judaism is parallel with their fathers’ inclination to doubt the Lord and go back to Egypt (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Ps 95:9). Nashville: Word Pub.).
Hebrews 4:1-9 [4:1]Therefore, while the promise of entering his rest still stands, let us fear lest any of you should seem to have failed to reach it. [2]For good news came to us just as to them, but the message they heard did not benefit them, because they were not united by faith with those who listened. [3]For we who have believed enter that rest, as he has said, "As I swore in my wrath, ’They shall not enter my rest,’ "although his works were finished from the foundation of the world. [4]For he has somewhere spoken of the seventh day in this way: "And God rested on the seventh day from all his works." [5]And again in this passage he said, "They shall not enter my rest." 6]Since therefore it remains for some to enter it, and those who formerly received the good news failed to enter because of disobedience, [7]again he appoints a certain day, "Today," saying through David so long afterward, in the words already quoted, "Today, if you hear his voice, do not harden your hearts." [8]For if Joshua had given them rest, God would not have spoken of another day later on. [9]So then, there remains a Sabbath rest for the people of God, (ESV)
Today we have been promised a rest more perfect and more complete than Israel’s rest in the Promised Land. After Adam and Eve sinned, God promised to send a Savior to restore the fellowship with God that had been broken by sin. Throughout the Old Testament era, God’s people kept the Sabbath as a day of rest to remind them of the perfect rest from sin that the coming Savior would provide for them. We are experiencing part of that rest now through the peace with God that we have through the forgiveness of sins. We will enter the fullness of that rest when we enter the promised land of heaven. In chapters 3 and 4 of the letter to the Hebrews, we are warned not to lose our opportunity for rest as the Israelites did. They heard the promise of God’s rest preached to them, but they did not benefit from it, because they did not receive it with faith. Today we have the promise of God’s eternal rest preached to us. Today, while there still is time, today, before it is too late, let us embrace God’s promise of rest. Let us make the enjoyment of that rest our highest goal. Let us make every effort to enter that rest, so that none of us falls short through unbelief (Brug, J. F. (2001). Psalms : Psalms 73-150 (2nd ed.). The People’s Bible (98–99). Milwaukee, Wis.: Northwestern Pub. House.).
In Psalm 95 we have seen the what, the why, and the how of worship. Worship is directed not to ourselves but to God (v. 1), with thanksgiving as our proper mode of entrance into His presence (v. 2). The content of our worship is God Himself, our King, Creator (vv. 3–5), and Shepherd (v. 7). The act of worship means surrender and submission (v. 6). Israel’s wilderness history stands as a warning against our hard, disobedient hearts (vv. 7d–11).( Williams, D., & Ogilvie, L. J. (1989). Vol. 14: The Preacher’s Commentary Series, Volume 14 : Psalms 73-150. The Preacher’s Commentary series (181). Nashville, Tennessee: Thomas Nelson Inc.).
The answer for our hardness of heart is hearing the voice of God. This comes to us in the context of joyful worship, which is the expression of our submission to the living God, our Rock, our King, and our Creator (Williams, D., & Ogilvie, L. J. (1989). Vol. 14: The Preacher’s Commentary Series, Volume 14 : Psalms 73-150. The Preacher’s Commentary series (184). Nashville, Tennessee: Thomas Nelson Inc.).
(Format Note: some base commentary from The Pulpit Commentary: Psalms Vol. II. 2004 (H. D. M. Spence-Jones, Ed.) (310–312). Bellingham, WA: Logos Research Systems, Inc.)
