The Church’s Comfort and Security.

To the chief musician, for use in the Temple-services, for the sons of Korah, composed by a member of this talented family, a song upon Alamoth, for soprano voices, either for a chorus of virgins or for instruments in the treble clef, with a high pitch. It is a song of faith and trust, by which the Church of God is enabled to stand firm and secure in the midst of all enmity, in spite of the attacks of the armies of Satan.

v. 1. God is our Refuge, under whose protection the Church and every individual believer is safe, and Strength, the Source and Fountain of all true strength, whose almighty power can overthrow all enemies, a very present Help in trouble, a Helper in the oppressions and anxieties, in the fightings and fears, with which the children of God must ever contend.

v. 2. Therefore, because God is our great and invincible Champion, will not we fear, though ever inclined to do so on account of the smallness of our faith, though the earth be removed, be changed entirely, receive an entirely different form, and though the mountains be carried into the midst of the sea, sinking down into the depths from which they rose at the almighty power of God’s word, Gen 1:9-10;

v. 3. though the waters thereof roar, as in fierce anger, and be troubled, rushing, foaming, and frothing like fermenting wine, though the mountains shake with the swelling thereof, as from the impact of a mighty tidal wave which threatens to undermine them. Selah. Such is the picture of the catastrophes which threaten the existence of the Church, but in whose midst the believers wait quietly for the Lord, knowing that the gates of hell shall not prevail against His Church. The reason for this simple trust is now given.

v. 4. There is a river, a mighty stream, rich in water for purposes both of drinking and irrigating, the streams whereof, the various channels of which, shall make glad the city of God, the Holy Place of the Tabernacles of the Most High, where the great Ruler of the universe, the King of His Church, resides, that is, His strong city, with the walls and bulwarks of His salvation, Isa 26:1-2. It is the stream of the fullness of God’s mercy, dividing into so many channels, in order to gladden the many congregations of the Church, wherever they may be found, including the fellowship with the Triune God in the beauty of His revelation.

v. 5. God is in the midst of her, as her Protector and Savior; she shall not be moved, not be made to totter and fall; God shall help her, and that right early, literally, “before the face of morning,” before break of day, no matter how dark the night of tribulation may have seemed. The help of Jehovah is sure in spite of all enemies.

v. 6. The heathen raged, now foaming in terror over the deliverance which the Lord sends to His people, the kingdoms were moved, all their bulwarks tottering and falling with a mighty, booming noise; He uttered His voice, shouting in anger, the earth melted, dissolving before the devouring heat of His wrath, Amo 9:5; Nah 1:5.

v. 7. The Lord of hosts, the supreme Commander of all the heavenly armies, is with us; the God of Jacob is our Refuge, a high and safe Stronghold, which no enemies can storm and capture. Selah. Jehovah is with His Church, He is Immanuel, God-with-us, not only as trusted Ally, but as our Leader and Hero, before whose almighty power all enemies are as chaff before the wind. Therefore the challenging cry of the believers rings out:

v. 8. Come, behold the works of the Lord, what desolations He hath made in the earth, in overthrowing the buildings and the enterprises of puny men, in punishing the world by bloody and destructive wars.

v. 9. He maketh wars to cease unto the end of the earth, in the interest of His Holy City, in carrying out His plans for the deliverance of His saints; He breaketh the bow and cutteth the spear in sunder; He burneth the chariot in the fire, all instruments of the enemies employed in attacking the work of the Church, all the weapons of Satan intended for the overthrow of God’s Zion. The kingdom of the Prince of Peace is established in the midst of all adversaries, and the Church Militant will become the Church Triumphant. The Church, therefore, issues a final solemn proclamation.

v. 10. Be still, desist from making war upon Jehovah’s Zion, and know that I am God, the God of the Church, the only true God; I will be exalted among the heathen, the great Victor on the field of encounter, I will be exalted in the earth, even the enemies being obliged to acknowledge His glory and majesty, forced to give Him the honor due Him as the Ruler of the universe.

v. 11. The Lord of hosts is with us; the God of Jacob is our Refuge. Selah. That is the confident Amen of the Christian Church and of every believer, in the trust of a world-conquering faith; for “the kingdom ours remaineth. ” With Christ on our side, we remain victors.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

THIS is a psalm of consolation. Israel, in great peril (Psa 46:1-3, Psa 46:6, Psa 46:8, Psa 46:9), consoles herself with the thought of God’s might, his protecting care, and his ability to shatter all the combinations that her enemies may form against her. There is nothing to determine absolutely what particular peril is spoken of; but, on the whole, the allusions seem to point to the invasion by Sennacherib, rather than to any other event in Hebrew history. Critics of such diverse schools as Hengstenberg and Professor Cheyne unite in this conclusion.

The metrical construction is very simple and regular, if, with several eminent critics, we restore, after Psa 46:3, the refrain of Psa 46:7 and Psa 46:11, which seems to have accidentally fallen out. We then have three stanzas of four verses each, each stanza terminating with the same refrain.

“Upon Alamoth” in the title is best explained as a musical directionto be sung upon high notes, with voices shrill and clear, like those of “virgins.”

Psa 46:1

God is our Refuge and Strength (comp. Psa 18:2; Psa 94:22, etc.). A very present Help in trouble; literally, a very accessible Helpone easy to be found.

Psa 46:2

Therefore will not we fear, though the earth be removed; or, though the earth changea somewhat vague expression, probably to be understood of political changes and revolutions (see Psa 46:6). And though the mountains be carried into the midst of the sea; rather, and though the mountains be hurled into the heart of the seas. A metaphor for still more strange and violent disturbances and commotions. The revolutions and disturbances intended are probably those caused by the Assyrian career of conquest briefly described in Isa 10:5-14; Isa 37:18-27, and fully set forth in the annals of the Assyrian kings.

Psa 46:3

Though the waters thereof roar and be troubled; or, roar and foam (Hengstenberg, Kay, Cheyne). Though the mountains shake with the swelling thereof (comp. Psa 93:3, Psa 93:4; Jer 46:8, Jer 46:9; Jer 47:2).

Psa 46:4

There is a river, the streams whereof shall make glad the city of God. In contrast with the scene of tumult and disturbance in the world at large, which the writer has presented to us in Psa 46:2, Psa 46:3, he now shows us, resting in perfect peace and tranquillity, “the city of God,” threatened, indeed, by the nations, but undismayed by them, and calmly trusting in the protection of the God who is “in the midst of her.” To this city he assigns a “river, the streams whereof make her glad;” imagery in which we may recognize the perennial fountain of God’s gracethat “pure river of water of life,” which, welling forth from the throne of God and of the Lamb, continually refreshes and gladdens the Church of Christ (Rev 22:1), whether her dwell-tug-place be the earthly or the heavenly Jerusalem. The holy place of the tabernacles of the Most High (comp. Psa 43:3). The direct application is, of course, to the earthly Jerusalem, which the armies of Sennacherib were threatening.

Psa 46:5

God is in the midst of her; she shall not be moved. While the world is being turned upside down (Psa 46:2, Psa 46:3, Psa 46:6), the Church is unmovedsince “God is in the midst of her.” God shall help her, and that right early; literally, at the turning of the morning, or, in other words, “at the break of day” (comp. Psa 30:6; Psa 49:14; Isa 17:14). The deliverance of Israel from Sennacherib came, it is to be remembered, when it was discovered “early in the morning” that in the camp of the Assyrians were 185,000 “dead corpses” (2Ki 19:35).

Psa 46:6

The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted (comp. Psa 46:2 and Psa 46:3). The past tenses arc probably the “preterite of prophetic certainty.” The writer foresees and announces the destruction of Israel’s enemies.

Psa 46:7

The Lord of hosts is with us. This is the ground of assurance. Our God, Jehovah, is “the Lord of hosts”one who has countless angels at his command (2Ki 6:16, 2Ki 6:17; Psa 68:17; Mat 26:53). And he is “with us”on our side, ready to help. The God of Jacob is our Refuge; i.e. our covenant God, the God who entered into covenant with our fathers, Abraham, Isaac, and Jacob.

Psa 46:8

Come, behold the works of the Lord, what desolations he hath made in the earth. The deliverance of Israel from its peril is effected by “desolations” or “devastations,” which God accomplishes among the nations. The announcement is very vague and general, so that it would apply to almost any occasion when the people of God were delivered from a pressing peril.

Psa 46:9

He maketh wars to cease unto the end of the earth (comp. Isa 2:4; Isa 11:9; Isa 65:25). Each great deliverance effected by God is followed naturally by a term of peace (comp. Jdg 3:11, Jdg 3:30; Jdg 5:31; Jdg 8:28; “and the land had rest twenty, forty, eighty years”), each such term being typical of the final peace, when God shall have put down all enemies under Messiah’s feet. He breaketh the bow, and cutteth the spear in sunder; i.e. he destroys all offensive weapons, so that none may “hurt or destroy in all his holy mountain” (Isa 11:9). He burneth the chariot in the fire. War-chariots were largely employed by the Assyrians, and formed the main strength of the army of Sennacherib (2Ki 19:23).

Psa 46:10

Be still, and know that I am God (comp. Exo 14:13, Exo 14:14; 2Ch 20:17; Isa 30:15). As a general rule, God requires man to cooperate with him. “We are fellow-workers with God.” “Aide-toi, le ecel t’aidera.” But there are occasions when man must stand aloof, and all must be left to the almighty Disposer of all things. The invasion of Sennacherib was such an occasion. Human effort could not but be futile; and unless God gave deliver-ante in some strange and extraordinary way, there was no hope of escape: Judaea must cease to exist as an independent country. I will be exalted among the heathen. When a deliverance was plainly miraculous, the God of Israel got him special honour among the neighbouring heathen nations, who could not gainsay the fact that there had been a supernatural interposition (comp. Exo 14:4, Exo 14:17, Exo 14:18). I will be exalted in the earth. Exaltation among the neighbouring heathen had an effect upon a still wider circle.

Psa 46:11

The Lord of hosts is with us; the God of Jacob is our Refuge (see the comment on Psa 46:7).

HOMILETICS

Psa 46:1, Psa 46:2

The unchangeableness of God.

“God as our Refuge,” etc. Mountains are the grandest of God’s earthly works; natural images of majesty, strength, durableness. Rearing their peaks above the clouds, they gather the airy treasures of snow and rain; and pour from never-failing fountains the streams that water the valleys and feed the plains. Natural fortresses, where liberty has often found an impregnable asylum. Yet they are perishable. Waters wear their rocky sides. Earthquakes and landslips topple their crags into the valleys. Volcanic fires sometimes, as in our own day, tear them from their ancient foundations, and hurl their ruins into the sea. Such an overthrow of what seems strongest and most stable in outward nature, is in the text the image of the possible failure of all earthly support, defence, comfort, hope. But he who built the mountains and gave ocean its bounds, fails not, changes not. “God is our Refuge and Strength: therefore will we not fear.” These are the two contrasted thoughts of our text.

I. THE INSECURITY OF EVERY EARTHLY REFUGE; the instability of all human strength. This may be realized:

1. In public calamity; national disasters. Depression of trade may carry discomfort, even ruin, into hundreds of thousands of homes. Our commercial system is so complicated and nicely balanced that one gigantic failure may give a shock to the whole fabric. The tremendous possibilities of war have to be reckoned; clear though the sky may be, the war-clouds may at any time gather and burst; perhaps with destructive fury surpassing all example. Even if our own shores still escape, war expenditure may drain our resources, and the destruction of our commerce entail scarcityeven famine. Some new form of pestilence may defy healing skill. The pride of the nations may be broken, their wealth wasted, their science proved unavailing.

2. In personal and family trouble. It has happened sometimestravellers well know the spotsthat when sky and sea were calm, and no earthquake shook the land, a whole hillside has slid down without warning, carrying down and wrecking peaceful homesteads, even overwhelming whole villages. Even so, when public prosperity is untroubled; the private foundations of your health, fortune, happiness, hope, may fail, and with brief or no warning, and all your earthly welfare be laid in ruins (Psa 30:6, Psa 30:7).

3. In prevailing unsettlement of thought and belief. When old forms go out of fashion; traditional beliefs are discredited; trusted leaders fail; men seem to hold nothing firm or settled. Worst of all, when this agitated atmosphere infects our inward life; doubt surges in, and threatens to overwhelm faith and conviction; the ground seems to quake under our feet, and darkness to beset and bewilder our soul.

II. THE NEVER–FAILING REFUGE. God’s children, in these and all other calamities, find a “very present Help” in him.

1. His power to save is all-sufficient. All hearts and events are in his hand (2Ch 14:11; 2Ch 16:9).

2. His wisdom is infinite. All that can happen is knownhas always been known to him. He can never be at a loss to answer prayer.

3. His promises meet every emergency (Heb 13:5, Heb 13:6).

4. His faithfulness is the immovable foundation on which we may build absolute trust (Heb 6:18, Heb 6:19). All the experience of the past, all the hope of the future, sheds its light on the dark present, because he changes not. If there be any truth, God must be true. And if anything be certain, it is that Jesus Christ, “the true and faithful” Witness, speaks God’s truth to us (Joh 14:6, Joh 14:10, Joh 14:27; Joh 19:37; Heb 13:8).

Psa 46:1, Psa 46:7, Psa 46:11

Our Refuge.

The whole spirit of this noble psalm is condensed in this one phrase”God is our Refuge.” The Hebrew, as the margin of our Bibles shows, has a different word in Psa 46:7,Psa 46:11 from Psa 46:1, signifying “a high place” (Revised Version, “or a high tower”)a retreat beyond reach of foes. The word in Psa 46:1 means “somewhere [or, ‘some one’] to trust in.“ These two thoughtstrust and safetyare well expressed in our word “Refuge.“ Take the whole psalm as embodying and enforcing this sentiment.

I. IN TROUBLE WE NEED A REFUGE. In bodily sickness and weakness, healing ministry, careful watching, an arm to lean on. In perplexity, a wise counsellor. In want, danger, or misfortune, timely succour. In sorrow, sympathy and comfort. Under sense of sin, a voice of forgiveness. To lean helplessly on others when we ought to put our own shoulder to the wheel, is unmanly and shameful. But the pride of independence is an illusion when it makes us forget how constantly and how much we depend on one another. None is self-sufficient.

II. GOD IS THE ALL–SUFFICIENT, NEVER–FAILING REFUGE OF HIS CHILDREN. The Hebrew for “very present” means literally “greatly found;” not far to seek, but nigh at hand; not difficult to find, but offering himself; found by experience to be all that he promises, all that we need. Human ministry can do much in the lesser troubles of life; it is God’s appointed way of help. But when “the mountains” are removedin the great crises and overwhelming sorrows, dangers, burdens of life, nothing will serve short of this”underneath are the everlasting arms.” Above all, in spiritual troubles. “Who can forgive sin but God alone?” Who but Jesus can shepherd us through the dark valley?

III. WHEN TROUBLE DRIVES US TO OUR REFUGE, IT FULFILS ITS MISSION. The curse becomes a blessing, and sorrow bears fruit in joy. In fair weather the ships pass gaily by the harbour of refuge; in the storm they make for it. It is easy to stand at the helm with a fair breeze and smooth sea. Easy to stand sentry in time of peace. Easy to trust God with a well-spread table and home bright with blooming faces. In the tempest; in war, when the bullet sings through the dark night, and the blast is freezing to the bone; or by the bed of sick, perhaps dying child,not so easy! But then it is that God’s help is “found” by those who trust him (Gen 22:14; Joh 6:18-20).

REMARK:

1. This is the testimony of experience. God is found to be such a Help and Refuge. All the conclusions of science do not rest on a broader basis of induction, a surer witness of experience, than the faith of God’s Church.

2. Trouble is not necessarily a means of grace or blessing; has no natural power to drive or lead men to God. We must hear God’s voice in it; feel his hand; be led by his Spirit (2Co 12:8-10). Sad, indeed, if our troubles be wasted,all misery and no blessing!

Psa 46:4

The river of God.

“There is a river,” etc. How is it that when we read or chant this psalm, it never seems to us that it was written in an ancient foreign tongue, nigh three thousand years ago? It is as much a living voice, comes as home to our hearts, as though written in our mother tongue and our own generation. So it is with other psalms, however local in imagery, Jewish in application. Bible poetry is unlike any other, in its capacity of translation into all languages. Usually, the finer poetry is, the more it suffers in translation; the less can it make a home for itself anywhere but in its native land. Why is the case so different with the poetry of the Bible? The reason lies deeper than any poetic beauty, than human patriotism, than human sympathy. It is spiritual force. These songs of Zion utter the experience of souls quickened and breathed throughinspired by God’s own Spirit. Therefore their interest is universal, their charm undying, their force inexhaustible. The living stream at which those ancient believers drank flows fuller, deeper, broader, with the lapse of ages; and still makes glad the city of God. This beautiful image, in its broadest application, is to be taken of the unfailing care, gracious presence, overflowing loving-kindness, of our God, with whom is “the fountain of life.” More especially we may apply it to

(1) the written Word; and

(2) the indwelling Spirit of God.

These are the two main streamsone outward, one inwardby which we drink of the Divine fulness.

I. THE WRITTEN WORD. The full, deep, sweet stream of truth in the promises, precepts, prayers, revelations, histories, and examples of Old and New Testament Scriptures. Amazing effort is put forth in our day to prove that this stream is neither clear nor pure; that it flows from no certain fountain; in fact, to dry it up altogether. Modern science has taught us, what no one dreamed of at the middle of last century, that water is made up of two kinds of air, and can be decomposed by electricity. What then? Does this make any difference in the need and power of water to quench our thirst, make our fields fruitful, keep our skin and raiment and all we have clean? All this is the same now as in David’s days. In like manner, the immense learning and criticism bestowed on Scripture, partly instructive, throwing a flood of light on its structure, its language and literary character; partly destructive, endeavouring to destroy its authority, page by page, and decompose it into fragmentshas not in the least altered its living power or our need of its teaching. It still gives us truth, never taught or dreamed of by other religious teachers; promises of God, which are nowhere, if not in the Bible; laws which embrace and explain the whole of human duty; examples for daily guidance; a history, in which God is seen dealing with men and manifesting himself to them along one unbroken line, from the birth of our race to the end of our present world; above all, in our Lord Jesus, a personal manifestation of God, a full deliverance from all the ruin and misery of forsaking, forgetting, disobeying God, and warrant for coming to him in absolute trust and perfect love; and a glorious certainty of a life which death cannot toucheternal life in Jesus Christ our Lord. All this, and more, is in the Bible. Unbelief may rob the unbeliever of his portion, but cannot impoverish the Bible. “The Word of God liveth and abideth.” What joy, comfort, strength, light, purity, is it at this moment diffusing through myriads untold of Christian hearts and lives! It makes glad the city of God. A single promise may be the stay of a sinking heart; a single text the hinge of a new life.

II. THE INWARD GRACE OF THE HOLY SPIRIT. Whence this wonderful power of the Scriptures to quicken, nourish, guide, bless, the higher life of man, as no other writings can? From God’s Spirit in the men who wrote them. Only life feeds life. The devout reader need not perplex himself with any questions about the inspiration of the Bible, as long as he hears in it God’s voice, reads in it God’s thoughts, feels in it God’s love, beholds in it “the glory of God in the face of Christ Jesus.” But for all this, inspirationq.d, the living breath and life-giving presence of God’s Spiritis as needful for the readers as it was for the writers. Of the same sort? Certainly not. But as real (1Co 2:10-15; 1Jn 3:1-24 :27; Joh 6:44, Joh 6:45). If there be one truth to which the Scriptures bear clear witness, it is the need of Divine teaching (compare with 2Ti 3:15, 2Ti 3:16; Act 16:14; Joh 4:14; Joh 7:37-39).

III. THIS DIVINE FULNESS IS THE SOURCE OF THE CHURCH‘S PEACE AND JOY. It “maketh glad the city of God”the communion of saints; the true Israel. Ancient Jerusalem was so well supplied with water as never to fear drought. When besieged by the Crusaders, it was the besiegers who suffered thirst, not those within the walls. But one perennial spring is known to exist at Jerusalem. But beneath the temple were vast reservoirs, by some supposed supplied from a spring, but by explorers said to be fed by the rain” the rivers of God” (Psa 65:9). So, in the common treasure of God’s Word, the common possession of God’s Spirit (Rom 8:9), the Church of Christ has a never-failing fountain and unfathomable reservoir of joy, strength, peace, for evermore. (N.B.This third head might supply a sermon by itself.)

Psa 46:9

War.

“He maketh wars to cease.” If we were asked to give in one short word the most prevailing character, the most striking feature, of human historythe history of all nations, civilized or savage, ancient or modernwe must reply, “War.” If we were askedWhat has been the severest scourge under which human life and happiness have suffered? we must again say, “War.” If we were asked to furnish in one word the proof that human nature is sinful, q.d. that its passions are not bridled by justice or ruled by love, we must again answer, “War.” Is this to be the case always? Will the time come when nations “shall learn war no more”?

I. GOD ALONE CAN MAKE WARS TO CEASE. Science cannot do it. It can teach men how more skilfully to destroy each other, but not to love one another. Commerce cannot do it. Some of the cruelest and wickedest wars have been waged for the sake of trade and revenue. Education cannot do it. The most highly educated nations of the world are the most military. Progress and civilization cannot; for they do not make men unselfish. The source of war is not in outward circumstances, but in human nature; in the lust of gain, of power, of glory, of vengeance (Jas 4:1). No power can subdue these but his who could say to the winds and waves, “Peace, be still!”

II. GOD CAN DO IT. By miracle, if he sees fit; sink every war-ship, paralyze every soldier’s arm or eye. But that is not God’s way of ruling the world. He will not make wars to cease unless the roots out of which they grow be plucked up. While sin reigns, strife will reign. Only let justice and benevolence become universally recognized and obeyed, and war must die out. For, allowing that war may be just and even (in the long run) benevolent on one side, there never was and never can be a war that was just on both sides. How, then, can God make war to cease? By making all men loving and righteous, wise and unselfish. This does not imply any imaginary impossible perfection. There are tens of thousands who make no pretence to perfection, yet are so governed by justice and inspired by kindness, that if all were like them, war would be impossible. The love of God, the Spirit of God, and the truth of God, can do this, and are doing it daily. What God does in these cases he can do in others. Things impossible with men are possible with God.

III. GOD HAS PROMISED TO DO THIS. (Isa 2:4; Jas 3:18.) No nobler title belongs to our Saviour than “Prince of Peace” (see Eph 2:14; Col 1:20; Rom 5:1). If we are tempted to ask, “If God can make wars to cease, and has promised, why does war continue to scourge mankind?” the answer must be, “Because men will not have God’s remedy.” As long as they are not at peace with God, so long they cannot, shall not, be at peace among themselves. Do not think that God looks down on human suffering with indifference. The whole Bible is in contradiction to such a thought; but, above all, the fact that his beloved Son has taken our suffering flesh on him. God is the “Author of peace, and Lover of concord.” But he will have no remedy which does not go to the root. Righteousness must go first; peace follows (Isa 32:17; Jas 3:18). Meanwhile let us rejoice in the promise and prospect (Psa 72:7). Every triumph of the gospel, every heart yielded, every life consecrated to Christ, is a step towards the blessed reign of universal peace (Mat 5:9).

HOMILIES BY C. CLEMANCE

Psa 46:1-11

The saint’s stronghold.

This psalm is one of those “for the sons of Korah,” on which see our remarks on Psa 42:1-11. It is “a song upon Alamoth,” which, according to Furst, is the proper name of a musical choir. As the word “Alamoth” means “virgins,” it is supposed that the song was for soprano voices. We have, however, to deal with the contents of the song itself. It has long been a favourite with the people of God. “This is my psalm,” said Luther. To this we owe his “Ein feste Burg ist unser Gott,” and many other songs of the sanctuary. It would seem to have been suggested by some one of the many deliverances which the Hebrews had from the onsets of their foes; but to which of those it specially refers, is and must be left an open question. There are phrases in it which remind us of the redemption from Egypt (cf. Psa 42:5 with Exo 14:27, Hebrew). There are others which recall the deliverance for which Jehoshaphat prayed (cf. Psa 42:10, Psa 42:11 with 2Ch 20:17, 2Ch 20:22, 2Ch 20:23). Other words vividly set forth the boasting of Sennacherib and the destruction of his army (cf. Psa 42:3, Psa 42:6 with 2Ki 18:29-35; 2Ki 19:6, 2Ki 19:7, 2Ki 19:15-19, 2Ki 19:28, 2Ki 19:35). At each of these crises the four points of this psalm would be

(1) a raging storm;

(2) a commanding voice;

(3) a humbled foe;

(4) a jubilant song.

And how many times this song has been sung by individuals, by families, by Churches, by nations, the closest students of history best can tell. And in setting forth this song for homiletic use, we might show that it records the repeated experience of the Church; that it becomes the grateful song of the family; that it fits the lips of the believer in recounting providential mercy; that it is the constant song of the saints in rehearsing redemption’s story. To deal with all these lines of thought would far exceed our space. We will confine ourselves to the last-named use of the words before us, showing that this forty-sixth psalm means far more on the lips of the Christian than it did on the lips of Old Testament believers. It is not the song itself that is our chief joy, but that revelation of God which has made such a song possible for believersfirst under the Old Testament, and specially, in Christ, under the New Testament.

I. THE SAINTS NOW HAVE A CLEARER VIEW OF GOD. (Heb 1:1, Heb 1:2.) Of old, God spake through prophets; now he speaks in his Son. And when we hear our Lord say, “He that hath seen me, hath seen the Father,” we know at once to whom to turn for the interpretation of that greatest of all words, “God.” To the Hebrews, their covenant God was revealed in words (Exo 34:6, Exo 34:7); but to us he is revealed in the living Word, in the Person of the incarnate Son of God. “In him dwelleth all the fulness of the Godhead bodily.”

II. THE SAINTS NOW CAN RECORD A GREATER DELIVERANCE than Israel of old could boastan infinitely greater one. Not only was there all the difference between rescues that were local, temporary, national, and one that is for the race for all time, but also the difference between a deliverance from Egypt, Ammon, Moab, and Assyria, and one that is from Satan and from sin; from the curse of a broken Law, and from the wrath to come. The song of Miriam is infinitely outdone by the new song, even the song of Moses and the Lamb.

III. THE SAINTS CAN NOW REJOICE IN A BETTER COVENANT. At the back, so to speak, of the psalm before us there was a recognized covenant between God and the people (Exo 19:5, Exo 19:6; Psa 46:7, Psa 46:11). In the later days of David “the everlasting covenant” was the aged monarch’s hope and rest. But now, in Christ, we have the “better covenant,” “the everlasting covenant,” sealed and ratified with blood (Heb 8:6; Heb 13:20; Mat 26:28). This covenant assures to the penitent, forgiveness of sins and an inheritance among them that are sanctified. It includes all that Christ is and has, as made over to those who rely on him, for ever and for ever. It is not dependent on the accidents of time or sense. No duration can weaken it; no ill designs can mar it; not all the force of earth or hell can touch these who look to “the sure mercies of David.”

IV. THE SAINTS NOW MAKE UP A MORE PRIVILEGED CITY. (Psa 42:4.) While nations were proudly and angrily raging like the wild waves of the tossing sea, there was a calm, peaceful river, whose branches peacefully flowed through the city of God. Thus beautifully does the psalmist indicate the calm which took possession of believers then, while the nations roared around them. And in “the new Jerusalem,” the present “city of God,” which Divine love founded, and which Divine power is building up, there still flows the deep, still, calm river of Divine peace and joy and love. Or, if it be preferred, let Dr. Watts tell

”That sacred stream, thine Holy Word,

That all our raging fear controls;

Sweet peace thy promises afford,

And give new strength to fainting souls.”

Through the new city of God, the Holy Catholic Church, made up of all believers, this peaceful stream ever runs, refreshing and fertilizing wherever it flows. No frost congeals it; no heat can dry it up; it will eternally make glad the city of God. Hence

V. THE SAINTS NOW PEAL FORTH A MORE JUBILANT SONG, We can sing this psalm, especially its first verse, with wider intelligence, larger meaning, deeper peace, and more expansive joy, than were possible to the Hebrews of old. As revelation has advanced, the believer’s joy in God has grown likewise. Faith becomes larger as faith’s Object becomes clearer. And no Hebrew could sing of the deliverance of his fathers so joyously as we can sing of the redemption of a worlda redemption in which we can rejoice, not only in our days of sadness, but in our days of gladness too. And as the psalmist could think of God as the Lord of hosts, and yet the God of Jacob; as the Leader of the armies of heaven, and yet the Helper of the lonely, wayworn traveller; so the believer, in thinking of the redemption which is in Christ Jesus, can say, “He died for all,” and also, “He loved me, and gave himself for me.”

VI. THE SONG IS GRANDEST WHERE TROUBLE HAS BEEN THE GREATEST. “He has been found a Help in trouble exceedingly “the adverb expressive of intensity may refer to the greatness of the trouble. But however this may be, certain it is that it is in the troubles of life that the believer finds out all that God is to him. And the man who can sing this psalm most jubilantly is the one who has been weighted with care most heavily. This is the glory of our great redeeming God. He is a Friend for life’s dark days, as well as for the bright ones. Note:

1. The troubles of life often bring out to us our need of God. It is easy to be serene when trouble is far from us, and to spin fine philosophic webs; but let trouble come upon us,that will make all the difference. The late beloved Princess Alice was almost led to the dark negations of Straussianism; but when she lost her child, her trouble led her to feel her need of a Refuge, and then she sought and found the Lord. Ellen Watson, the accomplished mathematician, revelled in exact science, and “wanted nothing more,” till the death of a friend broke in on her exact science, rent her heart, opened her eyes, and was the means of leading her to Jesus. The experience of a young civil engineer, whom the writer visited in his last illness, was precisely the same.

2. Those who can give us no comfort or rest in the troubles of life are of little use in such a world as this. In a letter of an aged Unitarian minister to a friend of the writer, the expression is used, “I am just battling with the inevitable.” “Battling with the inevitable!” So it must be, if men turn away from our God as the Redeemer from sin, the Saviour of the lost.

3. It is the glory of Christ as our Refuge that he can hide us securely in the fiercest troubles of life.

“Should storms of sevenfold thunder roll,
And shake the globe from pole to pole
No flaming bolt shall daunt my face
For Jesus is my Hiding-place.”
C.

HOMILIES BY W. FORSYTH

Psa 46:1-11

Hope for the troubled.

Faith in God assures

I. HELP IN TROUBLE. It may be some storm of outward or of inward trial comes, or both may be combined. Enemies may rage without, and sin may rouse tumults and fears within. But “God is our Refuge;” he is always near, always sufficient. The manslayer might fail to reach the place of safety; but God is at our right hand, and it needs but a cry from our hearts to secure his help. The Israelite might perish, though he had his hand on the horn of the altar (1Ki 2:25); but if we “flee for refuge to lay held upon the hope set before us,” we are safe (Heb 6:18). It is this faith in God that gives true fearlessness. Trusting in God and doing good, who can harm us (1Pe 3:13)?

II. COMFORT IN TROUBLE. (Psa 46:4, Psa 46:5.) There is an advance here to what is more inward and spiritualto the Divine consolations of the good. The “river,” with its several “streams,” typifies those consolations as they are to be found in the Word and ordinances of the gospel and the love of God in Christ Jesus. They are free, affluent, abiding. Other waters may fail (Isa 19:5), but they “go on for ever.” Like the waters from the rock that followed Israel through all their wanderings, so they are ever beside us and open to us, so that whosoever will may drink and be refreshed. “God is in the midst of her.” This is the secret of the whole.

III. DELIVERANCE FROM TROUBLE. Trials are needful; they have their purpose, and when it is accomplished they cease. As with the wars that desolate the earth, they arc under the control of God. It is for us to be patient and trust. God’s time is the best time. It may be dark now, but the dawn of a brighter day is near (Psa 46:5). There may be conflict and strife now, and as good soldiers of Jesus Christ we must endure hardness; but victory is sure. We are not only to learn patience from what we 6, behold” of the works of the Lord, but from what we “know” in the secrets of our own experience (Psa 46:8-10); besides, we have the sure word of prophecy and of promise. “The Lord of hosts is with us;” and if so, greater is he that is for us than all they that can be against us. “The God of Jacob is our Refuge; “and if so, we may be confident that God will keep us in all places whither we go, and will not only sanctify unto us all our trials, but bring us in the end into the land of everlasting peace.W.F.

HOMILIES BY C. SHORT

Psa 46:1-11

A Divine Refuge and Strength.

The ground-thought is, “God is our Refuge and Strength,” and it returns with only a slight change of form at the end of the second and third strophes. The strophes are: Psa 46:1-3; Psa 46:4-7; Psa 46:8-11.

I. GOD‘S RELATION TO US.

1. A relation of strength. (Psa 46:6, Psa 46:7, Psa 46:9.)

2. Of intimate nearness. (Psa 46:5, Psa 46:7.) “In the midst of her.” “With us.” Immanuel. How near God is to us in Christ!

3. Of parental tenderness. “The God of Jacob is our Refuge.” Christ calls us “little children,” denoting how God feels toward us.

II. WHAT WE SHOULD BE IN CONSEQUENCE OF SUCH A RELATION.

1. Fearless amid the greatest changes. (Psa 46:2, Psa 46:3.) But evil men have much to fear from God.

2. Glad or joyful. (Psa 46:4.) God will help “right early,” or “in the morning.”

3. Obedient to the omnipotent God. “Be still” is equivalent to “know what I am, and cease from wars against my people.” “He breaketh the bow of the strongest, and cutteth the spear in sunder; be burneth the chariot in the fire.”S.

Fuente: The Complete Pulpit Commentary

Psalms 46.

The confidence which the church hath in God. An exhortation to behold it.

To the chief musician, for the sons of Korah: A Song upon Alamoth.

Title. lamnatseach libnei korach al alamoth shiir.] This Psalm is thought to have been composed by David upon his conquest over the Philistines and Moabites, 2Sa 8:1-2. The style is lofty, and seems every way worthy of that Royal Author. With great force of expression he compares the powerful fury and terror of his enemies to that of an earthquake, or to the threatening horrors of a tempestuous sea.

The word Alamoth is translated by some the virgins, and by others things secret: and, accordingly, it is on one hand supposed either to refer to some tune then in common use, or some musical instrument unknown to us, which was peculiarly adapted to the virgins who sung in the choir; 1Ch 15:20.; and, on the other hand, it is thought to refer to the secret and hidden mysteries of the Gospel. See Fenwick on the title of the 9th Psalm. The Chaldee title runs thus: “A hymn of praise for the sons of Korah, in the spirit of prophesy, when their father was hidden from them; nevertheless, they were delivered, and sung this hymn.” The Syriac adds, “Taken in its prophetical sense, it alludes to the preaching of the apostles.”

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 46

To the chief Musician,for the sons of Korah,A song upon Alamoth

GOD is our refuge and strength,

A very present help in trouble.

2Therefore will not we fear, though the earth be removed,

And though the mountains be carried into the midst of the sea;

3Though the waters thereof roar and be troubled,

Though the mountains shake with the swelling thereof. Selah.

4There is a river, the streams whereof shall make glad the city of God,

The holy place of the tabernacles of the Most High.

5God is in the midst of her; she shall not be moved;

God shall help her, and that right early.

6The heathen raged, the kingdoms were moved:

He uttered his voice, the earth melted.

7The Lord of hosts is with us;

The God of Jacob is our refuge. Selah.

8Come, behold the works of the Lord,

What desolations he hath made in the earth.

9He maketh wars to cease unto the end of the earth;

He breaketh the bow, and cutteth the spear in sunder;
He burneth the chariot in the fire.

10Be still, and know that I am God:

I will be exalted among the heathen, I will be exalted in the earth.

11The Lord of hosts is with us;

The God of Jacob is our refuge. Selah.

EXEGETICAL AND CRITICAL

Contents and Composition. In regard to the Title, see Introd. 12, 9. This Psalm, reechoed in Luthers choral (Ein feste Burg ist unser Gott.A stronghold is our God), is not simply a general expression of trust in Jehovah, under all possible dangers. (Rosen.). The perfect tenses (Psa 5:7) following the many imperfects and the references (Psa 5:9), to a particular deed of Jehovah point to a special motive for this heroic song, which is so full of gratitude and victorious confidence, of joyful faith and hope of peace. But this conviction of permanent protection founded on the experience of Divine aid to Gods people, manifests itself in expressions of a feeling of security in general, based on the strength of this relation to God. Not only does the song begin with such expressions, but they are repeated in the refrain with which each strophe ends. Only the first strophe, in our present text (perhaps by mistake simply) has no such ending. (Ols., Ewald, Hup., Del.). For with the change of the infinitives into imperfects, verse 4 is neither in apposition to remove and carried into, (J. H. Michaelis, Heng.), nor is it to be taken in a concessive sense (Rosen. and others), but is a proposition, the concluding sentence of which must be supplied not by disturbing the strophical structure in Psa 46:5, (Calvin) but must be completed in the way indicated above. The occasion of this Psalm, however was not the desolation produced by war among other nations, while Israel enjoyed peace (De Wette), but a mighty deed of Jehovah, by which Jerusalem beleaguered by enemies was delivered from them without a battle. It may refer to the sudden disappearance of the Syrians allied with Israel, on their approach to Jerusalem in the time of Ahaz, see Isaiah 7 (Hitzig); or better still to the defeat of the Assyrians under Sennacherib, Is. 36:29, (Heng., Ewald, Hup.); or to events under Jehoshaphat, recorded in 2 Chronicles 20 (Del.). There are in this Psalm, (and in the two which follow and are closely related to it) many points of resemblance to Isaiah, particularly the term Immanu, but this will not warrant our ascribing its composition to this prophet (Ven., Hitz.). It is worthy of remark that in this Elohim Psalm, God is called Jehovah in respect to His influence in the history of the world, Psa 5:9, and in the jubilant refrain He bears the name of Jehovah of Hosts, a title characteristic of the period of the kings, and which was first pronounced by the mouth of Hannah, 1Sa 1:11.

Psa 46:1-2. A very present help, a help often found, i. e. frequently tried and proved. God is ever present in tribulations. He is ever found ofthose who are in trouble (2 Psa 15:4). Luthers translation (from Sept. and Vulg.): in the great troubles which have befallen us, is grammatically untenable. The midst or heart of the sea signifies the innermost part. It is used also with reference to the oak (2 Sam. 17:34), and Heaven (Deu 4:11). The allusion is to the destruction of the world as now organized (Del.). The mountains being removed from their places, fall back into the waters, out of which they were raised on the third day of creation, (Sept., Vulg., Calvin, Geier, Hupf.). Others (De Wette, Hitzig) understand by the words: the tottering of the foundations of the mountains which are beneath the waters, and propose the rendering: in the heart (the dative). Grammatically it is admissible. But the allegorical interpretation (Hengst.) which regards the sea as the symbol of the world, and the mountains in its heart as its mightiest empires, is not warranted by any thing in the text. For if the rising of the sea is here expressed by a word sometimes applied to human pride, this is neither its only nor its original meaning. In the last sense the word occurs in Job 41:7, and refers to the being lifted up by the shield of Leviathan; while in Deu 33:26; Psa 68:35 it is applied to the sovereignty of God. But it does not follow that in this place, on account of the singular suffix, the reference is to that sovereign power of God by which the mountains are made to quake, (Chald., Sept., Ols., Ewald). The singular suffix can be made here easily to refer to , (as it necessarily does in the preceding line), because his waters in this connection designate not those of God, but those of the sea, like the his heavens in Psa 8:4. For it is not God Himself, but His grace symbolized by a stream, which is opposed to this sea (Psa 46:4.). The idea of the sea is, however, expressed by a plural but not in a numerical sense, as in Psa 107:25.

[Perowne:Though the mountains, etc., the strongest figure that could be used, the mountains being regarded as the great pillars of the earth, Psa 18:7; Psa 75:3; Psa 72:5; Job 9:6. Alexander:Let its waters roar, etc., Psa 46:4. The singular pronoun refers to the sea, which is only poetically plural in the preceding verse. The verbs in this verse may also be explained as proper futures. Its waters shall roar, etc., but the people of God shall still be safe, as promised in the next verse. Barnes: The word rendered present (a very present help), nimtza, means rather is found or has been found, i. e., he has proved himself to be a help in trouble. The word present, as if he were near to us, or close by us, does not accurately express the idea.J. F.]

Psa 46:4-11. There is a stream, etc.The expression is in contrast with that describing the stormy and destructive sea, and hence the use of the nominative absolute. There is no reference to the softly flowing waters of Siloah, as in Isa 7:6 (Aben Ezra, Ewald), but it is simply an image drawn from this brook as described in Isaiah, with a possible allusion to the river of Paradise, Psa 36:9 (Del.). It is not, however, an image of peace (De Wette), but of the blessings and gracious manifestations of God (Jonah 4:18; Ezekiel 47; Zec 14:8; Rev 14:1); for His streams i. e. arms, make glad the city of God, fructifying and refreshing it, as they flow around and through it. In Isa 48:18; Isa 66:12, the point of comparison is quite different, viz.: its fulness and wide extension. There is no need of supplementing the text by a word = his grace, (Ols.). Nor is the combination of the two lines of the verse into onea river, the stream of whichis the holy one of the dwellings of the Most High, (Hitzig), and the reference to verse 5 as the closing sentence, warranted by Isa 33:21. For here God is compared to a river which surrounds and defends the city. This figure, so simple and plain as used by the prophet, would here render the sense unclear and confused, especially in the following verse, where God is said to dwell in the midst of the city, not only being its security, but producing that security. Both the blessing mentioned in verse 4 and the deliverances in verse 5, proceed from Him, not morning by morning (Hitz. De Wette), but as the day breaks after an anxious night, (Hengst. Del.). The expression is: of course, figurative, but we must not reduce its meaning to a simple soon, (Rosen. Gesen.) nor to the morning of deliverance in contrast with the night of misery, but rather suppose an allusion to a definite historical fact, as Exo 14:27; Isa 17:14; Isa 37:36.The melting of the earth verse 6, not trembling (De Wette, Hupf.), nor growing dumb (Tholuck) denotes the dissolving effect of divine judgments, Psa 75:5; Amo 9:5, (Heng.), which are elsewhere said to produce terror and consternation, Psa 76:9; Exo 15:14.In 2Sa 2:10; 2Sa 7:10; 2Sa 12:16; Psa 68:34; Jer 12:8, thunder is used as a symbol of Divine judgment. There is no need of understanding verse 10 as an authoritative command given in a voice of thunder (Hitzig). In verse 7 many codices (32 Kenn. 46 De Ross.) have Elohim instead of Jehovah, a reading followed by the Syriac and Chaldean version, and many Rabbinical expositors. But it is possible that this various reading may have come from Psa 66:5. Instead of devastations or desolations in verse 9 (Chald. Jerome, Rab. Calvin, Geier, etc.), the Sept. Syr. J. H. Mich., Ewald, and Hitz., render the word astonishing and terrific things, a sense which its etymology allows.

[Perowne: Psa 46:6. The absence of any copula in the verse adds much to the force of the description. The preterites are not hypothetical as Delitzsch explains. Each act of the drama is, so to speak, before the eyes of the Poet.Alexander:He has uttered His voice, the earth will melt. As in many other instances, the Psalmist takes his stand between the inception and the consummation of the event which he describes. Hence the transition from the past tense to the future.

Verse 8. Come see, etc. The first word properly means go, but it is constantly used in summoning and inviting others. Psa 46:9. Silencing wars, etc.The participle followed by the future, shows that the process is not finished, but is still going on.J. F.]

DOCTRINAL AND ETHICAL

1. The Church of God can confidently appeal to Him for help, and rest assured that He who is supreme over all things, has not only promised, but will also grant her, His protection. She will enjoy peace in the midst of the storms of war, and the tumults of the world, as she also will when the world itself shall come to ruin. For the world is in a constant state of unrest and excitement, and will be until its final change. This is owing partly to its natural qualities and its external form, and partly to the historic life of its nations. But the Church is Gods habitation in this world. Not only is the sanctuary of God in the midst of her, but the living, almighty, gracious God Himself. Hence her feeling of perfect rest and blessed contentment.
If Christ protects His Church,
Then hell itself may rage.
2. So long as the Church is in the world, it must be, in its temporal aspect and earthly form, always in contact with the worlds movements. There is for it no external rest and security, but it is in constant danger of attacks and tribulations. But so long as its watchword is Immanuel, i. e., God with us, it will have internal peace, for God is within it, and external invincibility, for God is its defence. Even here, God gives, from time to time, seasons of rest and refreshment, for He breaks the weapons of the enemies, and sends desolation among them.

3. As God quickens the Church in which He dwells, by the outpouring of His gracious and manifold gifts, and as this stream from the sanctuary cannot be cut off, because of the relation already mentioned, it is the special duty and care of the Church to draw from this stream fresh courage and vigor, so that with perpetual joy, she may confess by word and deed, what God has revealed to her in His word, and how He has manifested Himself to her by His works in the present day, as well as in ages past. That our faith may rest firmly in God, we must consider these two things jointly, viz.: the infinite power by which He prepared to subjugate the whole world, and His paternal love revealed in His word. (Calvin).

HOMILETICAL AND PRACTICAL

God with us! the watchword of the pious. 1. Who has given it? 2. What is meant by it? 3. Who may use it?Among all thrones, there is only one that is firm; among all kingdoms, only one is changeless; among all nations, only one has a King without an equal.Is the Lord of Hosts your friend? then are you sure of victory over all your foes.We need fear no struggle, when God is our refuge and strength.Dwelling in the city of God implies going to the house of God, hearing His word, and observing His works.He who would not fall when the foundations of the earth are shaken, must cling firmly to God. Thus will he be saved and enabled to praise the Most High.God shows here on earth that He is above all things; and He also testifies that He dwells not only in heaven, but also in the midst of His people.While God dwells among us, we can want nothing.The proper flight is to the divine refuge.The security of Gods kingdom, surrounded by streams that disturb the world.

Starke: As we seek God, so shall we also find Him.If we steadily trust in Him as our Strength, we shall certainly find in our experience that He is so in fact.God does not protect His Church by keeping danger at a distance from her, but by averting its destructive results.Faith becomes especially victorious, when, according to all human appearance, there is no room for hope.If God is your friend, you can stand firm in every trouble.Faith apprehends God, both as the Lord of Hosts, and as a gracious Helper, abundant in mercy.It is just as easy for God to destroy a mighty army, as to defend a little company of believers.Oh! how blessed the time when God shall make wars to cease to the ends of the earth.Osiander: The city of God shall never perish, even though all creatures should make war against it.Arndt: Kingdoms are overturned on account of the sins of their people, but Christ has maintained His word and kingdom.If God is our protector, what can man, with all his power, do against us?Tholuck: Let the people rage as fiercely as they please, when the voice of Jacobs God is heard, they must grow dumb.Richter Family Bible: The kingdom of darkness has no power of its own over nature. It could not even drown swine without Christs permission.Vaihinger: He who has the God who protected Israel as his shield, need not be afraid of greater dangers even than those which Israel experienced.Diedrich: Gods kingdom remains, because He is true to His word of promise, and defends those who believe it against all their enemies.God is our eternal refuge.Taube: The perfect repose and holy security of the Church of God. 1. Her faiths comfort. 2. Her faiths foundation. 3. Her faiths victory.Each fresh perception of God, derived from the experience of His ways, imparts new blessings, and establishes the heart more firmly in the faith.Schaubach: (10th Sunday after Trinity). The Christian Church as typified by the city of God on earth.Rose: Come and see the mighty works of the Lord, His wonderful counsels, and the unchangeable faithfulness of His covenant.

Henry: God is our refuge and strength; we have found Him so, He has engaged to be so, and He ever will be so. Are we pursued? God is our refuge to whom we may flee, and in whom we may be safe, and think ourselves so; secure upon good ground, Pro 17:10. Are we oppressed by troubles? Have we work to do, and enemies to grapple with? God is our Strength, to bear us up under our burdens, to fit us for all our services and sufferings; who will by His grace put strength into us, and on whom we may stay ourselves. Are we in distress? He is a Help, to do all that for us which we need; a present Help, a Help found, so the word is, one whom we have found to be so; a Help on which we may write Probatum est, or, a Help at hand, one that we shall never have to seek for, but that is always near. Or, a Help sufficient; a Help accommodated to every case and exigence; whatever it is, He is a very present Help; we cannot desire a better Help, nor shall ever find the like in any creature.Here is (1) Joy to the Church, even in the most melancholy and sorrowful times. Psa 46:4. There is a river, the streams whereof shall make it glad, even then when the waters of the sea roar and threaten it. Note.The spiritual comforts which are conveyed to the saints by soft and silent whispers, and which come not with observation, are sufficient to balance the most loud and noisy threatenings of an angry and malicious world. (2) Establishment to the Church; though heaven and earth are shaken, yet God is in the midst of her, she shall not be moved, Psa 46:5. (1) Not destroyed; nor removed as the earth may be. (2) Not disturbed, not much moved with fears of the issue. (3) Deliverance to the Church, though her dangers be great; God shall help her, and who then can hurt her? He shall help her under her troubles, that she shall not sink; nay, that the more she is afflicted, the more she shall multiply. God shall help her out of her troubles, and that right early

Very speedily, and very seasonably.Scott: If our faith were as strong as our security is good, we need fear no combination of enemies, no revolutions in kingdoms, and no convulsions in nature, but in the most tremendous dangers might triumph in the fullest assurance of security and victoryHappy they who are enrolled citizens of the holy city of our God, in which He dwells as a Father, Defender, and Comforter of His people.J. F.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

This is a song or Psalm of holy triumph. The prophet exhorts the Church to make God in Christ her confidence. A reference is made, towards the close of the Psalm, from beholding the desolations of the earth, to consider the blessed of those who have the Lord for their God.

To the chief Musician for the sons of Korah. A song upon Alamoth.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

That blessed scripture in which Jehovah saith by his servant the prophet, that he hath laid in Zion for a foundation, a tried stone, serves to explain the nature of what this verse saith concerning God as a refuge. Until Christ is our foundation we have nothing to rest upon, nor trust in, against the storms and troubles of life. But if Jesus be our confidence we shall ride, as Noah did, tranquil amidst descending torrents, borne up and sheltered by the ark, Christ Jesus. It is said of Luther, the great minister and instrument in the Lord’s hand of bringing about the reformation, that whenever storms or threatenings seemed to be coming upon the cause of Christ, he used to stir up the minds of the people with calling upon them to sing this 46th Psalm. Isa 28:16 ; 1Pe 2:6-8 ; Gen 7:1-16 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

God a Refuge

Psa 46:1

The Psalmist who wrote these words knew the happiness of their meaning, for the life into which God does not enter cannot be, in the deepest sense, happy. Yet the very name of religion has grown distasteful to many. Why is this?

‘If I were to become what is called religious,’ say some, ‘I should be expected to give up my innocent enjoyments, to subscribe much out of my limited means which I cannot afford, to surrender to some extent my masculine freedom of action and my individual liberty of thought, to attend continually at services or meetings where what is said has but little real bearing on my actual daily life, and for which I have not the time, or if I have, I am too tired to wish for anything but rest. I look round on many of the churches, and I find that while claim is made of interest in my spiritual welfare, few show any desire to sacrifice the slightest personal comfort in order to help me in little things. I want less of the moralist and more of the man, less of theology and more true, broad-minded sympathy, less of the claim that religion is ancient, and more evidence that religion is modern, worth its salt today, and in living touch with present needs. Most of my daily experience has shown me that some who profess to be religious can be selfish, self-satisfied, fault-finding, and disagreeable. No, to speak plainly, if to be religious involves all this, I would much rather not be so.’

I. Here it is that the mistake is made. To think thus is like judging a noble portrait by a caricature. Do not let us look at the poor, human faulty copies, let us turn away from man to God. Open the New Testament, read there in those pages of the Gospels the life of our Lord and Saviour Jesus Christ. There you will see for yourself what true religion is, in that wonderful, perfect life of the Master. He went about doing good. True religion is not a mere profession, an assent or feeling. It is a love. True religion is to do the Will of God, to believe Him, and to follow Jesus Christ, to be tender-hearted, kind, forgiving, gentle, easy to be entreated, in thought to put ourselves in others’ places, and to treat them as we ourselves would be treated. We are not asked to attempt the impracticable, or what the conditions of our life make impossible. True religion does not lay an additional burden on lives already taxed to the full. True religion only asks us to give up what is bad, bad in itself, bad in making us unhappy. There is intemperance. Yes, it must be given up; if not, there must be ruined health, lost peace, misery to others, and a premature grave. There is bad language. This, too, must go. Put down that in principle, once for all, and rein yourself in when the old habit crops up again and tries to be too strong. Betting and gambling, again, always in the end ruin those who follow them. Where in fighting such foes as these shall we find help but in God, in the personal experience of the sweet, strong words, ‘God is our refuge and strength?’ II. Our Refuge. Probably the experience of some is in union with those who are surrounded by lack of sympathy and lack of appreciation. It is a blessed thing to know Jesus Christ, the Friend who sticketh closer than a brother. God is our refuge from isolation and from human misunderstanding. Again, it is a hard, but it is a Divine, lesson to be calm and restrained under wrongful blame, a difficult, but a splendid victory. God is our refuge from provocation. Again, everything around us changes. The world itself is but for a time. We ourselves grow old and change, but Jesus Christ is the same yesterday and today, yea, and for ever, and he that doeth the Will of God abideth for ever. God is our refuge from change. Then there is that terrible thing called sin, the remembrance of good left undone and of evil done. Christ died, that, believing on Him, sin might be put away. The forgiveness of sins is offered to us in Jesus Christ our Saviour. God is our refuge from sin. And when sickness comes, when the wife or the child is taken, when work is slack and expenses go on and the income is but small, if we can but look up to the face of our Father, without Whom not a sparrow falls to the ground, and say, ‘Thou, O God, art my Refuge in the day of trouble,’ God is then our refuge from sorrow. And God is our refuge from uncertainty. The agnostic and the materialist may excel in what is called destructive criticism, in declaring what is not; but when pressed to say what is, they are generally silent. By looking in the wrong way, the wise have never found, and, what is more, they never will find out God, because He reveals Himself to the childlike in heart, and His revelation addresses itself to the whole of our nature and not to one part, to the warm, loving heart, as well as to the cold, scoffing intellect. To the Greeks and Romans, as to the modern sceptic, everything was uncertain; but to the humblest believer light is sprung up in the darkness, for God is our refuge from doubt and from uncertainty.

References. XLVI. 1. J. Thomas, Myrtle Street Pulpit, vol. iii. p. 94. C. Kingsley, All Saints’ Day and other Sermons, p. 200. H. J. Wilmot-Buxton, A Year’s Plain Sermons, p. 406. Spurgeon, Evening by Evening, p. 124. XLVI. 1, 2. H. Jones, Christian World Pulpit, vol. xxv. p. 314. C. Kingsley, The Water of Life, p. 228.

The River of God

Psa 46:4

The River and the City hold such a place in Scripture that they cannot pass as mere casual illustrations. We read how in Paradise the streams of a river watered the garden. But what shall we specially associate with this river? We may be helped to find our way here if we take along with us a figure used to set forth the position and character of the children of God. They are compared to trees, trees from which fruit was expected and was found.

I. It is to be feared that some of us have no faith practically in the doctrine of the river. There is no true spiritual life that does not include a thirst for living water; there is no true faith that does not include an earnest belief that the river flows full of quickening and comfort; there is no true Christian progress that is not progress in understanding that there is a river, and that the streams of it make glad the city of God.

II. Some may be discouraged because they know so little of this blessing, because they seem to fail in any actual enjoyment of it. And you would not help them much by suggesting that they themselves may be to blame for wilfulness or unwatchfulness which have undone their peace. Think of the blessedness which this is designed to carry into the hearts and lives of men, which should be yours if you could, as it were, reach it, and then lay hold of this, that ‘there is a river’ and in that faith wait on God from Whom it flows.

III. If this river of God flows for us why should we be so weak as many of us are? How we fail to believe in earnest what we do in some sense believe. When He sets before our eyes more distinctly sins that must be mortified, duties that must be faced, and when we feel something in the heart stir, as commonly it will, to resist that call we say to ourselves ‘this is not pleasant, this is not like the river of God, this promises toil and the dust of battle’ whereas, indeed, that to which God calls us is the only road to the fuller experience of what the river of God can be, and can do for us.

References. XLVI. 4. T. Sadler, Sunday Thoughts, p. 65. D. Jones, Christian World Pulpit, vol. xviii. p. 276. XLVI. A. Maclaren, Sermons Preached at Manchester (3rd Series), p. 45. XLVI. 6. F. W. Farrar, Silence and the Voices of God, p. 51. XLVI. 8, 9. Spurgeon, Sermons, vol. iv. No. 190. XLVI. 10. J. Keble, Miscellaneous Sermons, p. 363. J. Owen, Christian World Pulpit, 1891, p. 285. F. D. Maurice, Sermons, vol. iii. p. 239. J. C. M. Bellew, Sermons, vol. ii. p. 362. J. Vaughan, Fifty Sermons (7th Series), p. 46. R. Hiley, A Year’s Sermons, vol. i. p. 17.

The Lord of Hosts, the God of Jacob

Psa 46:11

There is in these words a significant duplication of idea, both in regard of the names which are given to God, and of that which He is conceived as being to us; and I desire now simply to try to bring out the force of the consolation and strength which lie in these two epithets of His and in the double wonder of His relation to us men.

I. First, then, look at the twin thoughts of God that are here. ‘The Lord of Hosts The God of Jacob’. What ‘hosts’ are they of which God is the Lord? I think that by that title the prophets and Psalmists meant to express the universal dominion of God over the whole universe in all its battalions and sections, which they conceived of as one ranked army, obedient to the voice of the great General and Ruler of them all. Next we turn from the wide sweep of that mighty name to the other ‘The God of Jacob’. Whilst the one speaks to us of infinite power, of absolute supremacy, the other speaks to us of gentle and loving specific care, and holds out the hope that between man and God there may be a bond of friendship and a mutual possession so sweet and sacred that nothing else can compare with it.

II. Note, secondly, the double wonder of our relation to the great God. ‘The Lord of Hosts is with us.’ What does that say? It proclaims that wondrous truth that no gulf between the mighty Ruler of all and us has any power of separating us from Him. Through all the ages Christ Himself is with every soul that loves Him; and He will dwell beside us and bless us and keep us. And then the second wonder that is here set forth in regard to our relations to Him is, ‘The God of Jacob is our Refuge’. The story of the past is the prophecy of the future. What God has been to any man He will be to every man, if the man will let Him. He will not suffer sin upon us; He will pass us through the fire and the water; and do anything with us short of destroying us in order to destroy the sin that is in us. He smites with judgment and sends us sorrows for our profit that we should be partakers of His holiness. We may write this as the explanation over most of our griefs ‘The God of Jacob is our Refuge’ and He is disciplining us.

A. Maclaren, The God of the Amen, p. 226.

Reference. XLVI. 11. J. Vaughan, Fifty Sermons (7th Series), p. 129.

Psa 46

Before the battle of Leipsic, 17 September, 1631, Gustavus Adolphus asked his whole army to sing Luther’s hymn, and after the victory he thanked God that the word was made good, ‘The field He will maintain it’.

Heine called Luther’s hymn the Marseillaise of the Reformation.

References. XLVI. International Critical Commentary, vol. i. p. 393. XLVII. 4. Spurgeon, Sermons, vol. i. No. 33. E. Paxton Hood, Christian World Pulpit, vol. xxiii. p. 349. XLVII. 7. H. M. Butler, Harrow School Sermons (2nd Series), p. 142. W. G. Horder, Christian World Pulpit; vol. xxvi. p. 309. XLVII. International Critical Commentary, vol. i. p. 397. XLVIII. 3. W. Arnot, The Anchor of the Soul, p. 138. XLVIII. 8. J. Keble, Sermons from Ascension Day to Trinity, p. 151.

Fuente: Expositor’s Dictionary of Text by Robertson

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

XV

PSALM AFTER DAVID PRIOR TO THE BABYLONIAN EXILE

The superscriptions ascribed to Asaph twelve palms (Psa 50 ; 73-83) Asaph, Heman, and Jeduthun presided over the Levitical singers in the time of David. Their sons also directed the various bands of musicians (1Ch 25 ). It seems that the family of Asaph for many generations continued to preside over the service of song (Cf. Ezr 3:10 ).

The theme of Psa 50 is “Obedience is better than sacrifice,” or the language of Samuel to Saul when he had committed the awful sin in respect to the Amalekites. This teaching is paralleled in many Old Testament scriptures, for instance, Psa 51:16-17 . For thou delightest not in sacrifice; else would I give it: Thou hast no pleasure in burnt offering. The sacrifices of God are a broken spirit: A broken and a contrite heart, O God, thou wilt not despise.

The problem of Psa 73 is the problem of why the wicked prosper (Psa 73:1-14 ), and its solution is found in the attitude of God toward the wicked (Psa 73:15-28 ). [For a fine exposition of the other psalms of this section see Kirkpatrick or Maclaren on the Psalms.]

The psalms attributed to the sons of Korah are Psa 42 ; Psa 44 ; Psa 45 ; Psa 47 ; Psa 48 ; Psa 49 ; Psa 84 ; Psa 85 ; Psa 87 . The evidence that Psalms 42-43 were one poem is internal. There are three stanzas, each closing with a refrain. The similarity of structure and thought indicates that they were formerly one psalm. A parallel to these two psalms we find in the escape of Christian from the Castle of Giant Despair in Pilgrim’s Progress .

Only two psalms were ascribed to Solomon, viz: Psa 72 and 127. However, the author believes that there is good reason to attribute Psa 72 to David. If he wrote it, then only one was written by Solomon.

The theme of Psa 72 is the reign of the righteous king, and the outline according to DeWitt, which shows the kingdom as desired and foretold, is as follows: (1) righteous (Psa 72:1-4 ) ; (2) perpetual (Psa 72:5-7 ); (3) universal (Psa 72:8-11 ); (4) benign (Psa 72:12-14 ); (5) prosperous (Psa 72:15-17 ).

Psa 127 was written when Solomon built the Temple. It is the central psalm of the psalms of the Ascents, which refer to the Temple. It seems fitting that this psalm should occupy the central position in the group, because of the occasion which inspired it and its relation to the other psalms of the group. A brief interpretation of it is as follows: The house here means household. It is a brief lyric, setting forth the lessons of faith and trust. This together with Psa 128 is justly called “A Song of Home.” Once in speaking to Baylor Female College I used this psalm, illustrating the function of a school as a parent sending forth her children into the world as mighty arrows. Again I used this psalm in one of my addresses in our own Seminary in which I made the household to refer to the Seminary sending forth the preachers as her children.

The psalms assigned to the era of Hezekiah and Isaiah are Psa 46 ; Psa 47 ; Psa 48 . The historical setting is found in the history of the reign of Hezekiel. Their application to Judah at this time is found in the historical connection, in which we have God’s great deliverances from the foreign powers, especially the deliverance from Sennacherib. We find in poetry a description of the destruction and desolation of Jerusalem in the Lamentations of Jeremiah and in Psa 74 ; Psa 79 .

The radical critics ascribe Psa 74 ; Psa 79 to the Maccabean period, and their argument is based upon the use of the word “synagogues,” in Psa 74:8 . The answer to their contention is found in the marginal rendering which gives “places of assembly” instead of “synagogues.” The word “synagogue” is a Greek word translated from the Hebrew, which has several meanings, and in this place means the “place of assembly” where God met his people.

The silence of the exile period is shown in Psa 137 , in which they respond that they cannot sing a song of Zion in a strange land. Their brightening of hope is seen in Psa 102 . In this we have the brightening of their hope on the eve of their return. In Psa 85:10 we have a great text:

Mercy and truth are met together;

Righteousness and peace have kissed each other.

The truth here is God’s law demanding justice; mercy is God’s grace meeting justice. This was gloriously fulfilled in Christ on the cross. He met the demands of the law and offers mercy and grace to all who accept them on the terms of repentance and faith.

Three characteristics of Psa 119 are, first, it is an alphabetical psalm; second, it is the longest chapter in the Bible, and third, it is an expansion of the latter part of Psa 19 . Psalms 146-150 were used for worship in the second temple. The expressions of innocence in the psalms do not refer to original sin, but to a course of conduct in contrast with wicked lives. The psalmists do not claim absolute, but relative sinlessness.

The imprecations in the psalms are real prayers, and are directed against real men who were enemies of David and the Jewish nation, but they are not expressions of personal resentment. They are vigorous expressions of righteous indignation against incorrigible enemies of God and his people and are to be interpreted in the light of progressive revelation. The New Testament contains many exultant expressions of the overthrow of the wicked. (Cf. 1Co 16:22 ; 2Ti 4:14 ; Gal 5:12 ; Rev 16:5-6 ; Rev 18:20 .) These imprecations do not teach that we, even in the worst circumstances, should bear personal malice, nor take vengeance on the enemies of righteousness, but that we should live so close to God that we may acquiesce in the destruction of the wicked and leave the matter of vengeance in the hands of a just God, to whom vengeance belongs (Rom 12:19-21 ).

The clearest teachings on the future life as found in the psalms, both pro and con, are found in these passages, as follows: Psa 16:10-11 ; Psa 17:15 ; Psa 23:6 ; Psa 49:15 ; Psa 73:23-26 . The passages that are construed to the contrary are found in Psa 6:5 ; Psa 30:9 ; Psa 39:13 ; Psa 88:10-12 ; Psa 115:17 . The student will compare these passages and note carefully their teachings. The first group speaks of the triumph over Sheol (the resurrection) ; about awaking in the likeness of God; about dwelling in the house of the Lord forever; about redemption from the power of Sheol; and God’s guiding counsel and final reception into glory, all of which is very clear and unmistakable teaching as to the future life.

The second group speaks of DO remembrance in death; about no profit to the one when he goes down to the pit; of going hence and being no more; about the dead not being able to praise God and about the grave as being the land of forgetfulness ; and about the dead not praising Jehovah, all of which are spoken from the standpoint of the grave and temporal death.

There is positively no contradiction nor discrepancy in the teaching of these scriptures. One group takes the spirit of man as the viewpoint and teaches the continuity of life, the immortality of the soul; the other group takes the physical being of man as the viewpoint and teaches the dissolution of the body and its absolute unconsciousness in the grave.

QUESTIONS

1. How many and what psalms were ascribed to Asaph?

2. Who presided over the Levitical singers in the time of David?

3. What is the theme of Psa 50 , and where do we find the same teaching in the Old Testament?

4. What is the problem of Psa 73 , and what its solution?

5. What psalms are attributed to the sons of Korah?

6. What is the evidence that Psalms 42-43 were one poem and what the characteristic of these two taken together?

7. What parallel to these two psalms do we find in modern literature?

8. What psalms were ascribed to Solomon?

9. What is the theme of Psa 72 ?

10. What is the outline according to DeWitt, which shows the kingdom as desired and foretold?

11. When was Psa 127 written and what the application as a part of the Pilgrim group?

12. Give a brief interpretation of it and the uses made of it by the author on two different occasions.

13. What psalms are assigned to the era of Hezekiah and Isaiah, and what their historical setting?

14. What is their application to Judah at this time?

15. Where may we find in poetry a description of the destruction and desolation of Jerusalem?

16. To what period do radical critics ascribe Psalms 74-79; what is their argument, and what is your answer?

17. Which psalm shows the silence of the exile period and why?

18. Which one shows their brightening of hope?

19. Explain Psa 85:10 .

20. Give three characteristics of Psa 119 .

21. What use was made of Psalms 146-150?

22. Explain the expression of innocence in the psalms in harmony with their teaching of sin.

23. Explain the imprecations in the psalms and show their harmony with New Testament teachings.

24. Cite the clearest teachings on the future life as found in the psalms, both pro and con.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 46:1 To the chief Musician for the sons of Korah, A Song upon Alamoth. God [is] our refuge and strength, a very present help in trouble.

Upon Alamoth ] i.e. Upon the Virginals. Virgins with their shrill treble tune, 1Ch 15:20 , used (belike) to sing this triumphant psalm, and to play it on the instrument; and their hearts were somewhat suitable to it. The penman some think to have been David, upon occasion of those notable victories, 2Sa 8:1-14 ; others, Solomon, for the virgins to sing and play at his wedding, Psa 45:8-9 Son 1:2 ; others, Isaiah, either upon the overthrow of those two kings, Rezin and Pekah, 2Ki 16:5 Isa 7:8 , confer Jdg 5:11 , or else after the slaughter of Sennacherib’s army by an angel; then the virgin daughter of Zion (much more than before) despised him, and laughed him to scorn; the daughter of Jerusalem shook her head at him, Isa 37:22 , and sang as followeth:

Ver. 1. God is our refuge and strength ] Deus nobis est receptus, et robur (Tremel.). All creatures, when in distress, run to their refuges, Pro 30:26 Psa 104:18 Pro 18:11 Dan 4:10-11 Jdg 9:50-51 . So do the saints to God Almighty, for the safe-guarding of their persons, as here, and Isa 25:4 . Luther, when in greatest distress, was wont to call for this psalm, saying, Let us sing the forty-sixth psalm in concert; and then let the devil do his worst.

A very present help in trouble ] Or, we have abundantly found him a help in tribulation (Joh. Manlii loc. com.). God, as he is not far off his people at such a time, so he needeth not much entreaty; but when we are nearest danger he is nearest to deliver, as in the gunpowder plot prevented eight or nine hours before it should have been acted; masses were sung in Rome for the prospering of it; but no prayers particularly made in England for the preventing, nor could be. Here God was, if ever, auxilium praesentissimum.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)