Psa 51:1

SUPERSCRIPTION: “A PSALM OF DAVID. WHEN THE PROPHET NATHAN CAME TO HIM AFTER DAVID HAD COMMITTED ADULTERY WITH BATHSHEBA”: One of the penitential psalms (Psa 6, 32, 38, 51, 102, 130, 143). These psalms prob ref to David’s sins with Bathsheba and Uriah, and the aftermath. Prob order of these psalms:

1. Psa 6: where David is weak, weary, and vexed by his disease.
2. Psa 38: where he sees his sickness as a divine punishment, and more seriously prays to God.
3. Psa 51: the sincerest and most abject confession and repentance.
4. Psa 32: finally, “Blessed is the man whose sins are covered.”

MERCY: Essentially a divine attribute, expressed is in the forgiveness of sins extended to men who have nothing to offer except their repentance: Isa 54:8; Psa 145:8.

BLOT OUT: Cp v 9. Erase, as a debt from a book of records (cp Psa 69:28; 2Ki 21:13; Isa 44:22; Col 2:14; ct Psa 109:14). An allusion to Num 5:23. Exo 32:32,33 has similar features. It is noteworthy that the Law legislates for the unfaithful wife but has no corresponding ruling for the promiscuous husband. The sins of God’s people: “Covered” (Psa 32:1), “Removed” (Psa 103:12), “Cast behind God’s back” (Isa 38:17), “Blotted out” (Psa 51:1; Isa 44:22), “Washed away” (Psa 51:2,7), “Remembered no more” (Jer 31:34), “Sought for but not found” (Jer 50:20), “Cast into the depths of the sea” (Mic 7:19).

Psa 51:2

The sins of God’s people: “Covered” (Psa 32:1), “Removed” (Psa 103:12), “Cast behind God’s back” (Isa 38:17), “Blotted out” (Psa 51:1; Isa 44:22), “Washed away” (Psa 51:2,7), “Remembered no more” (Jer 31:34), “Sought for but not found” (Jer 50:20), “Cast into the depths of the sea” (Mic 7:19).

WASH: Sw “wash” in Num 19:19, re the use of the water of separation, made from the ashes of the red heifer (cp v 7 here).

Psa 51:3

I KNOW MY TRANSGRESSIONS: “I have sinned against the Lord” (cp Psa 32:5) is answered immed by: “The Lord has put away your sin” (2Sa 12:13). Confession and forgiveness are “parent” and “child”: cp Gen 44:16,17 with Gen 45:4,5; Isa 6:5-7; Dan 9:20; Luk 5:8-10; 7:38,48; 17:4; 18:13,14; 23:41-43.

AND MY SIN IS ALWAYS BEFORE ME: Psa 38:17. Here David uses the word for the daily sacrifice, as if to say: ‘I think on my sin every day, and every day I feel the need for sacrifice.’ (But, in his case and in his day, what sacrifice was proper? There was none.)

Psa 51:4

AGAINST YOU, YOU ONLY, HAVE I SINNED: But how could David say this, with adultery and murder involved? However, when these words were written, Uriah was already dead; and a case may be made for seeing Bathsheba as unprotesting and even willing. (Why was she, for example, exposing herself in the courtyard of her house, when she must have known that she might be open to the gaze of roving eyes? And why did she come so readily when invited, when she might very reasonably have excused herself?) But what a sin against God! — see 2Sa 12:14. (Sexual sins are esp emphasized as sins against God in Gen 20:6; 39:9, because our bodies belong to God! — cp 1Co 6:15-20.) (V 4a is to be read in parentheses. The sense runs on from v 3b to v 4b.) Ct 2Sa 11:6-27: At first David’s only concern was in how to cover his tracks. But later he realizes that everything he has ever done has been done in the sight of God.

SO THAT YOU ARE PROVED RIGHT WHEN YOU SPEAK AND JUSTIFIED WHEN YOU JUDGE: The LXX and Paul in Rom 3:4 read “when thou art judged”, so this must be the correct reading. Again, the reference is back to 2Sa 12:14 — the sin of godly David provoked the ungodly to a good deal of mockery against the name of Jehovah. Moral purity belongs only to God, and not to even the most righteous of ordinary men (Job 15:14; 25:4; Pro 20:9) — a lesson well worth remembering.

Psa 51:5

SINFUL AT BIRTH: The rabbis — shame on them! — make this a ref to Ruth and Boaz. Actually this v simply asserts what has been true of every human being since Adam: the inescapable legacy of “sin” in one’s human nature (Psa 39:5b). See Lesson, Psalms, “Messianic” sin?

Alternatively, is David putting himself in the place of the unnamed child, indeed “conceived” in the adulterous sin of David and Bathsheba?

CONCEIVED: Heb “yacham” = to be hot, fig to conceive (cp sw Gen 30:38,39,41; 31:10).

Psa 51:6

INNER PARTS… INMOST PLACE: V 10. The “New Creature/Creation” is not one who is greatly concerned with superficialities. The law of God is instead written in his heart (Jer 31:33; Heb 8:10; 9:14). Ct the Pharisees, who made clean their outward appearance, but within were full of all manner of filthiness (Mat 23:25-28; Luk 11:39,40).

YOU TEACH ME WISDOM: Man can only learn true wisdom through an act of God. And how? Through the Holy Scriptures (2Ti 3:15), the word of God (1Th 2:13). But not only so: God works also by opening the hearts of believers (Act 16:14; Mat 16:17; Luk 24:31; ct Joh 12:39,40; 2Th 2:11).

Psa 51:7

CLEANSE ME WITH HYSSOP: One of the clearest allusions to the leprosy laws in Lev. David may have been lit afflicted with leprosy, as part of a God-given retribution (Psa 6:1-7; 38:3-11), but in this Psa the emphasis is clearly on leprosy as the sin-disease. (Hyssop is elsewhere associated with the sprinkling of the blood of the Passover lamb in Exo 12:22, and the sacrifice of the red heifer in Num 19:6-10.)

CLEANSE ME: Lit: “sin-offering me” or “de-sin me”. It was the sacrificial blood on the hyssop that cleansed sin (cp Heb 9:19; Eze 36:25).

HYSSOP: (NT) Mentioned in the crucifixion narrative because of its link with this verse: Joh 19:29.

WASH ME: Sw Jer 4:14; 2:22; Mal 3:2.

AND I WILL BE WHITER THAN SNOW: Echoed in Isa 1:18. With God there are no half-way measures! A man who is cleansed is cleansed throughout and thoroughly — “And he shall be clean”! (Lev 14:20).

(NT) A description of Christ in glory at the Transfiguration: Mat 17:2; Mar 9:3; Luk 9:29.

Psa 51:8

LET ME HEAR JOY AND GLADNESS: David craves fellowship. A king abhorred by his subjects!

JOY AND GLADNESS… THE BONES YOU HAVE CRUSHED: “Broken bones” should prob be seen as figurative and considered as simply parallel to “broken spirit” and “broken heart” of v 16. Through his whole being — to the very fibers — David has felt the crushing weight of sin.

If we sin — do we feel anything at all, just a twinge of guilt perhaps, and pass it off as nothing? Or even just no guilt at all, but an “Oh well, it happens” attitude? When we sin before God — do we feel that our bones have been broken? Do we have sleepless nights? Do we feel in agony? A broken bone takes several weeks to heal. Are we in repentance for several minutes, let alone several weeks? Let us break the bones of our sinfulness today, and replace them with a spirit that is holy.

(NT) This second phrase was not true literally of Jesus: Joh 19:31-36. But the joy and gladness is as literal as can be, even in such a symbolic book as the Apocalypse (Rev 5:8-14).

Psa 51:9

FACE (of God): In Psalms, always ref God’s presence in ark/tabernacle/temple: see VL, Psalms, God’s face.

BLOT OUT: Cp v 1n.

Psa 51:10

A PURE HEART: “It is the great lesson of the Law of Moses — over and over and over. Natural man is filthy. God is absolutely pure and holy. Outer cleanness is important: inner cleanness is vital and essential. Cleansing can come only from God, but He requires a mighty effort on man’s part — as man’s part. He will clean some; He will not clean others. The difference lies wholly in what they do, and how they submit, and — above all — in how clearly they perceive their natural filthiness, and how strongly they desire to be clean. Cleanness of heart, cleanness of thought, cleanness of motive, cleanness of life — how beautiful and desirable they are! How unclean is the flesh and all its ways! We are washed in the Word (Eph 5:26), and in the blood of the Lamb (Rev 7:14). Let us ever strive for absolute cleanness — holiness, spiritual purity and beauty — and never be satisfied with anything less” (GVG).

Psa 51:11

DO NOT CAST ME FROM YOUR PRESENCE: Lit, “from thy faces”, ref to the Cherubim of God’s glory. Do not send me away from the place of your Glory, as you did Cain (Gen 4:14). It very nearly happened that David was separated from the place of God’s glory during the rebellion of Absalom.

OR TAKE YOUR HOLY SPIRIT FROM ME: As it was taken from Saul (1Sa 16:13,14), so that his reign went completely to pieces. And David too came very near to that, through Absalom’s rebellion. But always, thanks to this prayer, he never ceased to be an inspired prophet of the Lord (Act 2:30). Isa 63:10,11 is the only other OT mention of the Holy Spirit.

(NT) Nor was it taken away, in spite of many misapplications of Psa 22:1.

Psa 51:12

A WILLING SPIRIT: “Free spirit” in AV. A willing mind, unfettered by the natural inclinations of an inherited Adamic nature.

Psa 51:13

THEN I WILL TEACH TRANSGRESSORS YOUR WAYS: ‘Forgive me; restore me… and THEN I will teach!’ Doubtless David did this eagerly in the years left to him. And even in this Psa he has never ceased the good work; what more important lesson can any sinner learn than the amazing renewing power of the forgiveness of God?

(NT) The prospect of a great surge of gospel preaching after the resurrection.

Psa 51:14

SAVE ME FROM BLOODGUILT: Like Cain again, David could “hear” the blood of his “brother” (Uriah: 2Sa 11:17; 12:9) crying from the ground (Gen 4:10; Heb 12:24; Rev 6:10). But, unlike Cain, he took the necessary steps in order to find true forgiveness.

(NT) Re Christ, it means: save me from those who murder ME!

BLOODGUILT: “Do not give fair names to foul sins; call them what you will, they will smell no sweeter. What God sees them to be, that you should labour to feel them to be; and with all openness of heart acknowledge their real character. Observe, that David was evidently oppressed with the heinousness of his sin. It is easy to use words, but it is difficult to feel their meaning. This psalm is the photograph of a contrite spirit. Let us seek after the like brokenness of heart; for however excellent our words may be, if our heart is not conscious of the death-deservingness of sin, we cannot expect to find forgiveness” (CHS).

MY TONGUE WILL SING OF YOUR RIGHTEOUSNESS: Not in any sense “my righteousness”! Perhaps these words explain why Psa 51 heads another long series of Davidic psalms.

Psa 51:15

See Luke 17:13-19.

Psa 51:16

YOU DO NOT DELIGHT IN SACRIFICE: See refs at Psa 50:13,14. Also see Psa 40:6. Also, the Law of Moses made no provision for sacrifice to cover murder or adultery.

Psa 51:17

THE SACRIFICES OF GOD ARE A BROKEN SPIRIT: “Every natural disappointment can and should be a thankful stepping-stone to greater peace with God, for by contrast to all things and persons human it emphasizes the unassailable dependability of that peace. What we grieve over as a loss, or disappointment, or deprivation, may be a great emancipation and deliverance and opportunity, a fresh turn of our lives in a higher and more satisfying direction. God’s ways of teaching and correcting us are strange and wise and beautiful. The sweetest, deepest scent is from the crushed flower. Natural disappointment and sorrow can be the golden portal to spiritual joy. Joy that is born of sorrow is a far fuller and stronger-rooted joy. Above all things, never let yourself be sorry for yourself. This is sick, fatal, dead-end folly. That is a reproach on God’s love” (GVG).

Five broken things in the Bible and the results achieved by them:

• broken pitchers (Jdg 7:18-20), causing the light to shine forth;
• a broken jar (Mark 14:3), causing the ointment to be poured out;
• broken bread (Mat 14:20), causing the hungry to be fed;
• a broken body (1Co 11:24), causing the world to be saved; and
• a broken will (Psa 51:17), leading the sinner back to God.

Psa 51:19

THEN: That is, after the proper spirit is shown (as in v 17).

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC.”

Psa 39:1

SUPERSCRIPTION: “A PSALM OF DAVID”.

SETTING: Prob rebellion of Absalom. Here is a psalm within a psalm, with a most dramatic change at the end of v 3. First, there is a powerful buildup of internal tension: “I said, I will take heed to my ways, that I sin not… my mouth muzzled (as though holding in the ferocity of an angry beast)… my misery was stirred… my heart was hot within me… the fire burned. Then spake I with my tongue (saying)…” There is here a growing tension of strong indignation and pent-up resentment. The sympathetic reader knows that an explosion of bitterness and wrath is inevitable. But, instead, vv 4-13 follow with the exact opposite: a matchless expression of self-abasement and true humility, recognizing a personal need for the grace of God and pleading for help most pathetically. One is tempted to imagine David’s poetic eloquence being vented in a searing denunciation of the wickedness of his adversaries, but then suddenly he comes to a stop (or is it later, when the fever in his soul has subsided?) with a realization that he himself is no better than they. He too needs the overflow of heavenly help, and must have it. So the original outburst of self-justification and anger, which David was most assuredly leading up to, is torn up and thrown away! Cp 1Sa 16:10,11: “So let him curse, because the LORD has said to him, Curse David.”

(NT) Vv 1-3: Even as pertaining to Jesus, these vv describe the natural human impulse to anger — an impulse which is in every man, even the Messiah! Against such impulses Jesus too had to contend. But note esp: “as long as the wicked are in my presence”. Blatantly evil men must have been a sore provocation to Jesus on many an occasion: eg Mar 3:5; Mat 23:13-36.

I WILL WATCH MY WAYS: No man ever fell into error through being too watchful!

I WILL PUT A MUZZLE ON MY MOUTH: “I will keep my mouth with a bridle” (AV) (or “muzzle”: NEB, NIV). “If any man offend not in word, the same is a perfect man, and able also to bridle the whole body” (Jam 3:2). Cp Psa 17:3; 32:9; 141:3.

Psa 39:3

This clearly requires, at the end, “saying”, so as to lead in to vv 4-13. For other examples of this phenomenon, see Psa 9:12n.

“Often the withholding of words causes them to heat up within us, and when the time is right for their utterance, they come forth with great power and meaning. In the heat of the meditation it is as though the drossier elements have been burnt out and nothing but the purity of the refined silver is poured forth” (NPH).

Psa 39:4

HOW FLEETING IS MY LIFE: A disease which afflicted David at this time: cp Psa 6, 38, 41. (NT) Lit, “what (will be) my leaving off (of life)”. In the LXX this becomes “what I lack”, perhaps to be quoted in question form by the rich young ruler in Mat 19:20: “What lack I yet?” (cp Psa 23:1n).

Vv 4-6 (NT): An amazing but true confession by Christ concerning himself. He was “man at his best state” (v 5), and yet because of his inheritance of a fallen human nature with all its propensities (transgressions: v 8!), there must have been times when he felt utterly weighed down.

Psa 39:5

YOU HAVE MADE MY DAYS A MERE HANDBREADTH: “Which of you by taking thought can add one cubit to his span of life?” (Mat 6:27, RSV). Cp Psa 102:3.

“Lo, handbreadths hast thou given my days.” The word rendered “handbreadth” means properly the spread hand; the palm; the hand when the four fingers are expanded. The word is then used to denote anything very short or brief. It is one of the smallest natural measures, as distinguished from the “foot” — that is, the length of the foot; and from the cubit — that is, the length of the arm to the elbow. It is the “shortness” of life, therefore, that is the subject of painful and complaining reflection here. Who has not been in a state of mind to sympathize with the feelings of the psalmist? Who is there that does not often wonder, when he thinks of what he could and would accomplish on earth if his life extended to one thousand years, and when he thinks of the great interests at stake in reference to the Kingdom which God has made dependent on so short a life? Who can at all times so calm down his feelings as to give utterance to no expressions of impatience that life is so soon to terminate? Who is there who reflects on the great interests at stake that has not asked the question why God has not given man more time to prepare for eternity? On the face of it our God is not fair — He asks us to trade but 70 short years of miserable existence in this mortal, dying frame… for eternity spent in sinlessness and love and obedience and harmony.

EACH MAN’S LIFE IS BUT A BREATH: The refrain is, lit, “Every Adam is (altogether) Abel!” “Every man at his best state is altogether vanity” (AV). David was a king, and yet also a leper and a fugitive. What ironies are to be discerned in the human condition!

“At his best state” (KJV) may indicate Aaron, God’s high priest. Yet even he needed the benefit of a sacrificial offering: Lev 9:2,7. (As did Jesus himself: Heb 7:27; 9:7,12.)

SELAH: Leading on to vv 7,8 — re sacrifice. See Lesson, Selah.

Psa 39:6

A MERE PHANTOM: “A vain shew” (AV). Zelem = “a shadow” (KD, RSV) or “phantom” (NEB, NIV). Derivatively, an “image” (mg) or “idol”.

IN VAIN: Heb hebel = “a breath” (or “Abel”): the key word in Ecc. (The whole v here might almost serve as the summary of that book!)

HE HEAPS UP WEALTH: The abundant provision already made for the new temple. But now David does not know whether all this fine material will ever be used for such a godly purpose. There are several points of comparison between Psa 39 and the prayer David uttered on that occasion: Psa 39:5,6 with 1Ch 29:15; Psa 39:6 with 1Ch 29:16; Psa 39:12 with 1Ch 29:15.

NOT KNOWING WHO WILL GET IT: The same word as in Luk 12:20, spoken to the rich fool: “Whose shall those things be, which thou hast provided?”

Psa 39:7

MY HOPE IS IN YOU: What “hope”? Of a more worthy son than Absalom, or of recovery to health, or of restoration to the throne, or of resurrection? Or of all four? “If I shall find favor in the eyes of the Lord, he will bring me again, and show me… his habitation” (2Sa 15:25).

Psa 39:8

SAVE ME FROM ALL MY TRANSGRESSIONS: The denunciation uttered by Nathan (2Sa 12:7-12) took away any further attempt at evasion. Now there is only stark honesty about himself. This rebellion and most of the other troubles in this part of his reign stem from his appalling lapse (2Sa 12:10,11). Hence v 9: thou didst it.

THE SCORN OF FOOLS: Shimei’s railing: 2Sa 16:7,8.

Psa 39:9

YOU ARE THE ONE WHO HAS DONE IT: “God has bidden him curse” (2Sa 16:16).

(NT): “It pleased the Lord to bruise him” (Isa 53:10).

Psa 39:10

YOUR SCOURGE: The word which is used more than 50 times in Lev 13; 14 with ref to leprosy (sw Psa 38:11 and Isa 53:4,8). David felt the penalty of sin in his own person: cp Psa 38:1-11, and see on Psa 41.

Psa 39:11

MEN (ish)… MOTH (ash): In Heb, a play on words: ish… .ash. Yet there is a beauty and a treasure beyond the reach of any moth (Mat 6:19,20; 19:21; Luk 12:33,34)!

“Thou makest his beauty to consume away like a moth.” (a) David’s good looks (1Sa 16:12), and (b) his royal dignity.

(NT) “Beauty”: Isa 52:14; 53:2 (sw “desire”). Consider also Joh 8:57, where Jesus, a man just over 30 years of age, is assumed to be almost 50!

See Lesson, Selah.

Psa 39:12

BE NOT DEAF TO MY WEEPING: “Hold not thy peace” (AV) reads rather strangely. Could it mean “Hold not back thy ‘Peace’ ” (Num 6:26)?

WEEPING: Heb 5:7: “strong crying and tears”.

ALIEN… STRANGER… AS MY FATHERS: And thus the true “seed” of Abraham (Rom 15:8), and Isaac and Jacob (Heb 11:8,9), who all died in faith… being strangers and pilgrims (Heb 11:13). See Luk 9:58.

Psa 39:13

Had David contemplated offering himself for the sins of Absalom and the rest (thus foreshadowing Christ)? “O my son Absalom… would God I had died for thee” (2Sa 18:33). But instead it was Absalom who was “no more”, under a heap of stones (2Sa 18:17).

(NT) Poignantly descriptive of the agonies of Gethsemane.

“Spare me… before I go hence, and be no more” (AV). The prayer is a desperate one. Does it really make sense? Did Peter’s prayer make sense, when he prayed, “Depart from me; for I am a sinful man, O Lord” (Luk 5:8)? But Jesus did not do as Peter asked. God — and Christ — know how men speak when they are desperate, and they take it into account in their responses.

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC.”

Psa 40:1

SUPERSCRIPTION: “OF DAVID. A PSALM.”

HISTORICAL: Details: 2. A horrible pit (figurative?) 3. A new song 9,10. Witness to a great congregation 12. A multitude of iniquities 14. Them that seek after my soul to destroy it 17. Poor and needy

Personal experience? The sort of sin for which all regular sacrifices are inadequate (v 6) — ie the Bathsheba/Uriah affair?

See Lesson, Psalms, “Messianic” sin?

MESSIANIC: With many Messianic prophecies the primary fulfillment (in the life of David or Hezekiah?) goes smoothly enough, but the Messianic application is less obvious (eg Psa 38). On the other hand, the reverse experience is sometimes true (eg Psa 22, 72). In this instance, even if the NT did not insist on a Messianic application (Heb 10:5-9), there is still much in this psalm to proclaim that it belongs to Christ.

I WAITED PATIENTLY: “In waiting I waited” (AV mg). A Heb intensive. But not necessarily “patiently” (see v 17)! Rather, ‘I waited anxiously!’

Psa 40:2

HE LIFTED ME OUT: “Whatever kind of a pit, and whether figurative or literal, matters little. What is certain is that this ‘horrible pit and miry clay’ suggests the experience was something extremely depressing. His particular pit might have been a mental depression brought on by grief, physical weakness, loneliness, or any of the evils which afflict mankind. To find oneself in such a pit is a fearful experience, and even the righteous can be trapped. They may be perfectly aware of the future joys of the Kingdom of God to which their footsteps are bent, yet somehow they slip in. They struggle to get out like a spider in a sink, only to fall back. Then the worrying starts. They become mournful and introspective, or fall to brooding on the contrasting fortunes of others more favourably placed. But what did David do? He waited patiently for the Lord. And he must have prayed, for he says that God inclined unto him and heard his cry. He was wise enough to know that he could not scramble out of that pit on his own. He had to wait and pray” (CM 7,8).

OUT OF THE SLIMY PIT: Cp Psa 69:2,14 — another psalm of the Messiah. Note Mat 27:10: The “potter’s field” was a place of clay. Jeremiah’s confinement to a miry pit (Jer 38:6-13) was also a type of Messiah’s experience.

OUT OF THE MUD AND MIRE: RV margin: “a pit of tumult”, suggesting death from a hostile mob? See usage of the same word in Psa 65:7; 74:23; Isa 13:4; 17:12,13.

ROCK: “Sela”, the “fortress” (Psa 18:2).

“Whatever kind of pit, and whether figurative or literal, matters little. What is certain is that this… suggests the experience of something extremely depressing. His particular pit might have been a mental depression brought on by grief, physical weakness, loneliness, or any of the evils which afflict mankind.

“To find oneself in such a pit is a fearful experience, and even the righteous can be trapped. They may be perfectly aware of the future joys of the Kingdom of God to which they footsteps are bent, yet somehow they slip in. They struggle to get out like a spider in a sink, only to fall back. Then the worrying starts. They become mournful and introspective, or fall to brooding on the contrasting fortunes of others more favourably placed.

“But what did David do? He waited patiently for the Lord (v 1). And he must have prayed, for he says that God inclined unto him and heard his cry. He was wise enough to know that he could not scramble out of that pit on his own. He had to wait and pray.

“And what a triumphal emergence was his, for God brought him up! His feet were set, not upon the crumbling edge, but on a rock. His ‘goings’ were established; in other words, a set way of progress was secured for him, and, moreover, a ‘new song’ was put in his mouth. This song, one of praise to God, was undoubtedly the seal of a perfectly restored and happy state of mind. David knew that this complete restoration would provide an example and stimulus to others in similar affliction” (CM).

Psa 40:3

HE PUT A NEW SONG IN MY MOUTH: This suggests resurrection for “the firstborn from the dead”. Cp Psa 33:3n; Rev 5:9,10; 14:3-5; 15:3,4.

MANY WILL SEE AND FEAR: In Heb this is a lovely play on words. Compare the “hear and fear” concerning one who is cursed, as hanging on a tree: Deu 21:21,22.

Psa 40:4

Trust in the Lord is equivalent to justification by faith — faith in the righteousness and resurrection of Christ.

THE PROUD: Heb “Rahab”, poss ref to “Rahab”, the code name for Egypt (See Lesson, Rahab (Egypt)), but more likely simply to proud men.

TO FALSE GODS: AV “lies”.

Psa 40:5

THE WONDERS YOU HAVE DONE: See Eph 1:18-20.

THE THINGS YOU PLANNED FOR US NO ONE CAN RECOUNT TO YOU: “Thy thoughts… more than can be numbered” (AV). Is there some link here with Rev 7:9, where “numbered” = being atoned for (see Exo 30:12-16)? (“Which no man could number”: cp Psa 49:7).

Two innumerable things: God’s mercies (here) and man’s sins (v 12)! “Where sin abounded, grace did much more abound” (Rom 5:20). No matter how high the “mountain” of man’s sin, the depths of God’s love can still swallow it up (Mic 7:19; Mat 21:21; Eph 3:18,19).

THEY WOULD BE TOO MANY TO DECLARE: Sacrifices (v 6) can be set in order or array before the Lord (Lev 1:7,8,12), but cannot be reckoned or imputed for redemption.

Psa 40:6

Vv 6-8: All kinds of sacrifices are covered here. “Sacrifice” = zebach, used of the peace offering (Lev 3:1,3,6; 4:10,26; 7:11-13). “Offering” = minchah, the meal offering (Lev 2; 6; 23). Then follows, in the text, “burnt offering” (olah) and “sin offering” (chataah). Yet none of these sacrifices are of any avail in themselves (Heb 10:4) but only when linked by faith with the sacrifice of Christ; hence all the passages in even the OT which appear to belittle the need or effect of Mosaic offerings (eg Psa 50:9-13; 51:6,16; 69:30,31; 1Sa 15:22; Hos 6:6; cp Heb 13:15; Hos 14:1,2). But how true that God has delight in that which they symbolize!

MY EARS YOU HAVE PIERCED: “Opened” (AV). Lit, digged or bored — an allusion to Exo 21:5,6 (and Deu 15:16,17): the bondslave who loves his Master so much that he has no wish to be free from his service. The acted parable: a holy dedication to the perpetual service of a much-loved Lord, symbolized by a pierced ear at the door of God’s house, emphasizes a willingness to hear and obey every word of instruction and command (cp Isa 50:4,5).

Psa 40:7

IT IS WRITTEN ABOUT ME: The Heb is, more precisely, “because of me”. Hence RV mg: “prescribed to me” (Luk 24:44).

IT IS WRITTEN ABOUT ME IN THE SCROLL: Hence in the volume of the book (Exo 21, but not only there), it is written of me… I delight to do thy will, O my God. The entire passage, quoted in Heb 10 with ref to Christ, is introduced with: “when he cometh into the world” (v 5), a phrase which is quite inappropriate to the Lord’s birth or resurrection or second coming, but which fits his baptism perfectly (cp Joh 17:12,18), when the Father declared, “My beloved Son, in whom I am well-pleased (the word for an acceptable sacrifice: ct v 6 here).” The quotation is rounded off with: “He taketh away the first [covenant so] that he may establish the second” (Heb 10:9). Christ, the perfect slave or servant of God (Isa 42:1,6; 49:1-7), is at the same time the “husband” of his spiritual “bride” and the “father” of spiritual “children” (Isa 53:10). This family has been given to him by his “Master” (Joh 17:2,6). When confronted with the choice of personal freedom or self-inflicted bondage, Jesus chooses to stay in his Master’s service because of his great love for his Master, his “wife”, and his “children”. He says, in effect, in Gethsemane and upon the cross, “I will not go out free, or alone!” And therefore, symbolically, his ear is pierced or opened at the door of his Master’s house, he being ever attentive to his Master’s will (Psa 40:8).

But why, in the Heb (NT) quotation, is there such a seemingly drastic change to “A body hast thou prepared me”? This, like all the other OT quotations in Heb, is from the LXX, where the translators have very neatly interpreted the Heb idiom: The Greek “soma” (the word for “body”) is a double-meaning word; it also means “slave” (as in Rom 6:6; 7:24; 8:23; Rev 18:13; Jude 1:9) — probably in the sense that under Roman law the “slave” was something less than human, having no real rights, in short… just a “body” or piece of equipment!

Psa 40:8

I DESIRE TO DO YOUR WILL: The very words are quoted by Paul in Rom 7:22, and echoed in idea by Jesus in Joh 4:34: “My meat is to do the will of him that sent me, and to finish his work.”

YOUR LAW IS WITHIN MY HEART: The Hebrew is “my bowels”, emphasizing either that the law of God has been eagerly devoured (Eze 3:3; Rev 10:9; cp Joh 4:34), or else that the teaching of God’s law has captured his emotions. The Septuagint reads “heart” (ie mind, of course), as in v 10. This prepares the way for Heb 10:16: In the New Covenant, men are made like Jesus, the one who makes the New Covenant possible, by having his law put into their hearts (Jer 31:33).

To what extent was this really true of Jesus, that God’s law was within his heart? In him was certainly the true and perfect realization of the law of Deu 17:18-20, commanding the king of Israel to write his own copy of the law. The ones who observed this law could probably be counted on the fingers of one hand, but no doubt Jesus fulfilled this law in the best possible way. It is reasonable to infer that at some time during the days of his flesh (perhaps in the hidden years, from twelve to thirty: Luk 2:47) Jesus wrote out his own copy of the law, and probably memorized it as well! Everything about the spontaneous suitability of all he had to say in his handling of the Word of God suggests this. And so for Jesus the law was written not upon cold tables of stone or upon perishable parchments, but in the warm and living table of the human heart (Deu 6:6; Pro 3:3; 7:3; 2Co 3:3). Written there, it colored and affected every aspect of his life, and — through him — that same law touches the hearts of all of us!

Psa 40:9

I PROCLAIM RIGHTEOUSNESS: “I have told the good news of deliverance” (RSV).

I PROCLAIM: I do not hide (v 10).

RIGHTEOUSNESS: Very often (as in v 10) in Psalms and Isa, this is used as a synonym for God’s redeeming salvation. The righteousness of God is declared in the sacrifice of Christ (Rom 3:21,22).

ASSEMBLY: “Congregation” = “ekklesia” in LXX: v 10; Psa 22:26; 35:18. The great multitude of the redeemed.

Psa 40:10

Vv 10,11: “Faithfulness… love… truth… mercy”: all of which are idiomatic expressions for God’s covenants of promise (Mic 7:20; Gen 24:27; 32:9,10; Psa 85:10; 115:1; etc).

Psa 40:11

“I have not hid… I have not concealed” (AV), but rather I have borne witness unto the truth (Joh 18:37; Luk 4:18,19).

Psa 40:12

“Mine iniquities have taken hold upon me” (AV). The recurring problem in Messianic prophecy: How can such phrases (eg Psa 6:7; 31:9; 38:4; ct v 8 here and also Psa 18:20-23) fit a sinless Messiah? See Lesson, Psalms, “Messianic” sin?

AND I CANNOT SEE: “So that I am not able to look up” (AV). As the publican in the parable of Jesus (Luk 18:13).

THEY ARE MORE THAN THE HAIRS OF MY HEAD: But even that number is known to God (Mat 10:30; Luk 12:7)!

Psa 40:17

I AM POOR AND NEEDY: Here is “the poor in spirit”, whom Christ calls blessed (Mat 5:3; Luk 6:20,24). The man who is truly “poor in spirit” has learned the important lesson: all that a man has by inheritance, or which he has acquired by his own effort, is worth little or nothing before God. But the man who comes to God, truly realizing his abject weakness and total unworthiness — that man will find help and deliverance from the Lord, and an abundant entrance into the kingdom of heaven.

O MY GOD, DO NOT DELAY: A breathtaking hint of impatience even in the Son of God that the fulfillment of the divine purpose might be hurried forward (cp Luk 12:50; Joh 13:27; see also Isa 46:13; Dan 9:19; Hab 2:3; 3:2; Heb 10:37).

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC.”

Psa 41:1

SUPERSCRIPTION: “A PSALM OF DAVID.”

HISTORICAL: Absalom’s rebellion.

See Lesson, Psalms, Psalms, “Messianic” sin?

BLESSED IS HE WHO HAS REGARD FOR THE WEAK: Not one who is financially poor, but instead one in dire straits who knows that his only help is in God (eg Psa 82:3,4; Pro 21:13; Isa 11:4; etc). Thus was David at this time.

MAY THE LORD THINK OF ME: This describes a man of affairs who gives his mind to a serious matter; as, for example, Hushai walking a tightrope of diplomacy at Absalom’s court on David’s behalf: 2Sa 17:5-15.

(NT) Jesus preeminently (Mat 11:5; Luk 4:18). [Judas was the faithless “poor” — desperately in need of help, but by his own deliberate action removing himself from the one place where help could be obtained. And, in the end, all the ill-gotten gains of the one who “kept the bag” (John 12:6) left him only the “poorer”!]

THE LORD DELIVERS HIM: Writing when the crisis is still unresolved, David put his faith into words.

Psa 41:2

THE LORD WILL PROTECT HIM AND PRESERVE HIS LIFE: David was now physically in poor straits. (NT) Could mean “make him alive”, ie resurrection (sw Eze 37:10).

HE WILL BLESS HIM IN THE LAND: Not nec “upon the earth” (AV). Written at a time when David was in danger of being hunted right out of it! The future tenses in vv 2,3 should perhaps be read as requests: “May the Lord preserve him…. do not deliver him”, etc.

AND NOT SURRENDER HIM TO THE DESIRE OF HIS FOES: (NT) This is apparently the precise opposite of Luk 23:25: Jesus was so delivered. But the further perspective of the resurrection alters this seeming contradiction: it was certainly not his enemies’ “will” that he be raised from the dead!

Psa 41:3

In all his recurring sickness God is in constant attendance to comfort him. There was an earlier sickness in David’s life (Psa 30). The first hint of this later prostration is in 2Sa 15:3,7, a period of four years (not forty, as in AV) during which the revolt was being carefully prepared. See also Psa 6, 38.

(NT) Should this be linked with the reclining (see Joh 13:23) at the Last Supper? “Sickness” is sw “grief(s)” in Isa 53:3,4.

Psa 41:4

I HAVE SINNED AGAINST YOU: Cp Psa 51:4; 2Sa 12:13. This sickness is one of the penalties for that great lapse. USC 157-161 traces very graphically how all this complex of troubles — including Ahithophel’s otherwise puzzling disloyalty — stemmed from David’s sin with Bathsheba.

(NT) For I have sinned against thee, in that there was the bearing of the sins of others, but also the feeling of all the natural propensities of an Adamic nature. Such a burden made him feel, understandably, unworthy of his Father’s care — though of course such a feeling was not correct! See Lesson, Psalms, “Messianic” sin?

I HAVE SINNED: There is a radical distinction between natural regret and God-given repentance. The flesh can feel remorse, acknowledge its evil deeds, and be ashamed of itself. However, this sort of disgust with past actions can be quickly shrugged off, and the individual can soon go back to his old wicked ways. None of the marks of true repentance described in 2Co 7:11 are found in his behavior. Out of a list of 11 men in the Bible who said, “I have sinned,” poss only five actually repented. They were David (2Sa 12:13; 24:10; 1Ch 21:8; Psa 41:4), Nehemiah (Neh 1:6), Job (Job 42:5,6), Micah (Mic 7:9), and the prodigal son (Luk 15:18). The other (poss less sincere) instances? Pharaoh in Exo 9:27; 10:16; Balaam in Num 22:34; Achan in Jos 7:20; Saul in 1Sa 15:24,30; 26:21; Shimei in 2Sa 19:20; Judas in Mat 27:4.

Psa 41:5

MY ENEMIES SAY OF ME IN MALICE, “WHEN WILL HE DIE?”: In his sickness David evidently had friends who kept him informed about the rising tide of disaffection. But without the king’s dominant personality to hold things together, they were powerless.

(NT) Caiaphas and the Sanhedrin: “It is expedient that one man should die for the people” (Joh 11:50). Not to mention all the earlier plots against his life (Mar 3:6; Joh 5:16,18; 7:1; etc).

AND HIS NAME PERISH?: “And his line become extinct” (NEB). It may be surmised that Benjamites of the house of Saul (eg Shimei) saw in this rebellion an opportunity. They would help Absalom overthrow the authority of his father and would then, after some appropriate interval, throw out Absalom too so as to bring back the Benjamite kingship. Thus the name and dynasty of David would perish, in spite of the great promise that it was to last forever (2Sa 7:16).

(NT) Suggests hostility to the very idea of a Messiah from the house of David — a hostility appropriate to the outlook of the Sadducee chief priests. Furthermore, Jesus died childless, and presumably without a “name” to be perpetuated to succeeding generations. But it was not true, for “he shall see his seed” (Isa 53:10,11; Psa 22:30,31).

Psa 41:6

WHENEVER ONE COMES: Note the change from “enemies” (v 5) to a singular pronoun. This individual was doubtless Ahithophel, still nominally David’s chief adviser whilst already hand in glove with Absalom.

HE SPEAKS FALSELY: Feigning sympathy and commiseration with the sick man. This suggests a remarkable (inspired?) level of insight for the critically ill David.

(NT) Lying must have been a constant feature of Judas’ relations with his Master throughout the last year or so of the ministry: John 6:70,71. “The callousness of a ‘mouth-friend’ ” (NPH) is seen esp in his “Hail, master” and his kiss of betrayal.

HIS HEART GATHERS SLANDER: All through this sick visit the villain is eagerly studying the wretched patient for every symptom of weakness and approaching death — which in his deluded state he considers additional evidence of David’s “iniquity”.

(NT) This expresses a growing conviction by Judas that Jesus was the wrong sort of Messiah, and this feeling finally led to his wicked betrayal. These words alone veto the popular notion that a well-intentioned Judas sought by pretended “betrayal” to force Jesus to assume then and there the role of King of the Jews.

THEN HE GOES OUT AND SPREADS IT ABROAD: At a meeting of chief conspirators.

(NT) Judas’ secret meetings with the chief priests and their operatives (Mat 26:14,15; Joh 13:30). The details may be easily imagined: ‘He is in a mood of deep pessimism, talking of failure and death. What better time for action? We must move quickly!’

Psa 41:7

How galling for the suffering king to know that all this was going on and yet to feel utterly powerless to cope with the situation.

Psa 41:8

A VILE DISEASE: Lit, a thing of Belial. This was the abuse hurled at David by Shimei (2Sa 16:7), the implication being: He is paying now for his iniquity. A variety of guesses is available about this word Belial: (a) “no profit”, ie worthlessness. (b) “no yoke”, ie a son of Belial being one who thrusts aside all moral restraints. (c) “the Lord of Night”, compressed into one word. (This is supported by 2Co 6:14,15: “light… darkness… Christ… Belial”. Also the alternative form Beliar — “Lord of Light” — is then seen as an obvious attempt at upgrading.) (NT) The gospel equivalent: “He casts out demons by Beelzebub the prince of demons” (Mat 12:25-29; Mar 3:23-27; Luk 11:17-22). The RSV reads: “A deadly thing has fastened upon him; he will rise not again from where he lies.” Consider the symbolism of Act 28:3-5. In this “victory” over the deadly serpent, the apostle was plainly a pattern of Christ set forth before the eyes of man (cp Gal 3:1), as well as a fulfillment of Christ’s own words (Mar 16:18)!

HE WILL NEVER GET UP: Implying: ‘He won’t last long anyway; so the sooner the country has a new settled government the better.’

Psa 41:9

MY CLOSE FRIEND: Undoubtedly, Ahithophel. See also what David says of him in Psa 55:12-14, 20.

(NT) LXX: The man of my peace, in whom I set my hope. Cp Mar 14:10: “Judas, the one of the twelve” might mean the exceptional one, the traitor; or, the one of outstanding ability, who might have outshone Peter or John. But, “in whom I trusted” is not quoted by the Lord in Joh 13:18. Jesus “knew what was in man” (Joh 2:24,25), and so put real trust in no man.

HE WHO SHARED MY BREAD: It is considered an act of great baseness among Eastern nations for a man to do an evil deed against him whose hospitality and table he has accepted (cp Oba 1:7).

(NT) Even more pointed than Joh 13:18 in emphasizing that Judas did indeed share the memorial bread along with the others. What a heinous crime: to share fullest fellowship with the Master, and then to “betray” him! But every disciple should remember that such things are recorded for his admonition (1Co 10:11,12).

HAS LIFTED UP HIS HEEL AGAINST ME: Most simply, an animal kicking against its master (ie Act 9:5).

(NT) A direct allusion to Gen 3:15, but with a peculiar twist: Jesus is represented as the serpent and Judas as the Savior, lifting up his heel to crush a dangerous “serpent” underfoot! This means, then, that Judas saw his Master as the potential destroyer of Israel — thus the need for his own drastic action. Did the decision that Jesus be crucified, with a large Roman nail in the heel, all at once switch Judas’ perspective so that he now saw himself as the serpent? And hence his end, in a garden suspended from a tree — his fate the same as his OT counterpart Ahithophel (2Sa 17:23; Mat 27:5). The climax was that the “serpent” was indeed crushed in the death of Jesus, but certainly not in the way the leaders of Israel (and Judas) expected. Or — perhaps, more simply — sym of Jesus as the serpent lifted up on the cross (Joh 3:14), thus putting to death the “serpent” nature.

“Aqeb”/”heel”: The allusion to “heel”, coupled with Gen 3:15, suggests an interesting word study. “Aqeb”, or “heel”, appears for the first time in Gen 3:15. “Aqeb” is the root word in the name Yaacov, or “Jacob” — the reason being that Jacob took his brother by the heel when they were born (Gen 25:26; Hos 12:3). Figuratively, then, to take by the heel means to trip up and to supplant — which, of course, Jacob did to his older brother Esau (Gen 27:36) in appropriating the blessing and birthright. The antitype is Jesus, the “last Adam”, who has supplanted the first Adam in receiving the blessing and dominion which he lost (Gen 1:26,28). (Notice that Esau’s other name is Edom — virtually equivalent to “Adam”!) The other Bible occurrences of “aqeb”: Gen 49:17,19; Jos 8:13; Job 18:9; Psa 49:3; 56:5,6; 89:50,51; Song 1:8.

Psa 41:10

HAVE MERCY ON ME: How well David knew that he needed God’s forgiveness.

RAISE ME UP: And God did! Psa 71 and vv 11-13 here celebrate the fact.

(NT) LXX uses the word for resurrection.

THAT I MAY REPAY THEM: And, being raised up, David didn’t! The magnanimity in 2Sa 19:22 is superb.

(NT) Not out of personal vindictiveness, but as God’s appointed Judge. It was (and always has been) the duty of a king in Israel to administer justice and punish rebellion against God. Although Jesus always yearned to save his enemies (Joh 5:34,40; Mat 23:36,37; Luk 13:6,9; etc), he could in no case (nor would he desire to) disregard God’s righteous requirements. Jesus will act as a Righteous Judge!

Psa 41:11

PLEASED: Sw “delight” (2Sa 15:26).

Psa 41:12

MY INTEGRITY: Used of both Jacob and David in spite of their sins (sw Gen 25:27: plain).

SET ME IN YOUR PRESENCE FOREVER: David’s firm belief in the promise of 2Sa 7:16.

Psa 41:13

This v reads as a natural conclusion to the psalm (and cp 1Ch 29:10), suggesting that Psa 41 was inserted here as a fit ending to Book 1. On the other hand, this v reads equally well as a formal separate conclusion.

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC.”

Psa 42:1

Psalms 42-72: Book Two: See Lesson, Psalms and Pentateuch.

SUPERSCRIPTION: “A MASKIL OF THE SONS OF KORAH”. See Lesson, Psalms, “Maschil”.

“For the sons of Korah” is an unexpected label which calls for some sort of link with Num 16. Evidently when Korah died because of his rebellion, his family did not (ct Jos 7:15,24), but rather departed from his tent in the nick of time (Num 16:26; 26:11). This suggests a deliberate and public disowning of their father’s rebellion. In later times Korah’s descendants became famous in Israel: Samuel was a Korahite (1Ch 6:22-28,33-38: “Shemuel” = Samuel); his grandson was Heman the singer (vv 31-48). The Korahites were keepers of the temple gates (1Ch 9:19; cp Psa 84:10) and singers (2Ch 20:19). The psalms for the sons of Korah invariably reflect a serious interest in the affairs of God’s temple and formal worship. The Korah psalms belong to the time of Hezekiah, when estranged brethren of the northern kingdom were encouraged to renew loyalty to the temple in Jerusalem. One of the leading Levites in Hezekiah’s reformation was another Korah (or Kore) (2Ch 31:14) — and poss it is his name, and that of his sons, that is preserved in the psalm titles.

HISTORICAL: Absalom’s rebellion, but the even greater appropriateness to the reign of Hezekiah, plus the fact that all the Korah psalms fit into that period, makes this the important ref of the psalm. So here a Psa of David which was adapted by Hezekiah (under inspiration, certainly) to his own special circumstances.

42 & 43 ONE PSALM: (a) Psa 43 is the only psalm in Book 2 without a title. (b) Themes and refrains (Psa 42:5,11; 43:5) are virtually the same (see later commentary on the deliberate small variation).

The refrain, in Psa 42:5,11; 43:5, makes the three sections, all on the same theme, very easy to sort out. Further division or analysis is really unnecessary. For other psalms with recurring refrains, see Psa 46, 49, 59, 80, and 107.

AS THE DEER PANTS FOR STREAMS OF WATER: An eager thirsty animal in time of drought (cp the figure in Joe 1:20; Jer 14:1-6) somehow sensing water below ground and yet having no access to it. How fitting to Hezekiah, prevented by his unclean illness from participating in the temple worship of Yahweh. Cp also Psa 63:1.

(NT) “With desire have I desired to eat this Passover [and to drink this cup!] with you before I suffer” (Luk 22:15,17,18).

David and Christ: A Meditation on Psalms 42 and 43: His tired eyes had seen more than their share of troubles. Now they stared into the depths of murky Jordan; he saw mirrored there the turmoil of his own life. It had come to this: his own son and an army of his own men in hot pursuit of him. “The sword shall not depart from your house,” Nathan had well said (2Sa 12:10). The young men were beside him now. “Arise and go quickly!” Must it always be so quick? He glimpsed the panorama of the years, the scenes tumbling over one another — a shepherd boy in the hills of Judea, a bear and a giant, a jealous king, a beautiful woman, intrigue and murder, a wrathful prophet, sorrow and tears… and now an old man by a dark river. “Then David arose, and all the people that were with him, and they crossed the Jordan” (2Sa 17:22).

“As a hart longs for flowing streams, so longs my soul for thee, O God. I am as a hart, timid and fearful, as powerless as he to reach the pure underground streams of thy peace. When shall I return to your house, to behold your face again? Have I gone forth for the last time from ‘the city of the great king’?

“Before thee, O God, my life is poured out as the blood of a sacrifice. Yet I remember still, what painful memories? Dancing with the throng, in joyful procession, with glad shouts and songs of thanksgiving, a multitude celebrating your festivals. With what merriment we brought the ark into the city of David (2Sa 6:12-18)!

“But now my very soul is cast down within me. I go mourning from one brief refuge to another, dogged by deceitful and unjust men. But worst of all, by far the worst, they say of me, ‘Where is his God?’ It is a deadly wound that penetrates my inmost parts. I am the same man; I am that David who slew his tens of thousands, and Yahweh was with him. I stood before that ‘behemoth’ of a Philistine in your Name! I fought your battles; I gathered the materials to build your house! Why have you forgotten me… me of all people? Why have you cast me off?

“But no, I don’t believe it can be. You are the God in whom I have taken refuge at every crisis of my life. You will defend my cause. I walk in darkness without you. O send forth your light and your truth; let them lead me. And I will come again to your holy hill… even to your altar. How false and baseless are my fears. My God, I cast myself upon you alone, waiting for the morning.”

His eyes strained through the darkness. Under the great trees some distance away, his friends were sleeping. It was very late and he was very tired, but it would not be long now; his time was measured in hours. It had finally come to this: there was no man to stand with him. Through the valley and up the hillside there came a procession of lights. “I have not come to bring peace, but a sword.” Those had been his own words; now he would live them out. “Rise, let us be going; see, my betrayer is at hand.” Quickly it would go now, with no opportunity for quiet retrospect. The scenes rushed by: the child of Nazareth, the young carpenter, then the stirring proclamations, the outstretched hands — “Master, have mercy upon us!” The hands were outstretched again, but this time they held swords and shackles. “Then they seized him, and led him away.”

“As a hart longs for flowing streams, so longs my soul for you, O God. I am entrapped by ungodly men; they have encircled me like a pack of wild dogs. O Father, is it possible to see your face in this mad multitude?

“Once I went with the throng into the holy city, riding upon an ass. In joyful procession we went to the house of God, accompanied by loud Hosannahs and festive palm branches. With glad shouts and songs of thanksgiving they cried, ‘Blessed is he that cometh in the name of the Lord’ (Matt. 21:9).

“But now my very soul is cast down within me. Tears have been my meat and drink this night. The quietly flowing stream of pure communion with you has become a thundering cataract. I am plunged into its depths; your waves and your billows, as the sea, have gone over me. Now is my soul exceeding sorrowful.

“My God, my God, why have you forsaken me? It is the deadliest of wounds, that which my enemies inflict upon me: ‘This is the one that trusted in God! Let us see now if his God will deliver him!’ But I am the same man; I am your Beloved Son. All my life I have sought refuge in you alone. I know you will not leave me to the confusion of my face and the reproach of your Name.”

“Now from the sixth hour there was darkness over all the land until the ninth hour.” And he prayed the more earnestly, “O send out your light and your truth, let them lead me.” The Father in heaven heard his prayer, and his last mortal moments were brightened by a divine light. He was the beginning of his Father’s new Creation, accompanied by the divine directive: “Let there be light.”

“May your light and your truth bring me to your holy hill, and to your dwelling. Then I will go to the altar of God, to God my exceeding joy.” The last and greatest trial was faced successfully. Led by God’s light, his Son approached the altar of the Father’s presence and poured out his life-blood. The hill of death, Golgotha, was made forever holy by that blood. God at last had fashioned and perfected His mercy-seat, where He might dwell with man.

“It is finished.” The last words were a cry of triumph. The old creation of God was plunged into darkness, but on the horizon could be seen the dawn of a new day. God’s new creation was just beginning.

“Beneath the verdant, woodland roof, A small gazelle With stately tread of cloven hoof, Paused by the well; Deep down, unseen, the waters burst Across the shaft. Oh! how it longed to slake its thirst, In one sweet draught.

“The Psalmist felt like this ofttimes, Through toiling days, In deep descents and upward climbs, Along life’s ways; And in his thoughts he stood beside The panting hind. Like him, to quench the thirst, he tried His God to find.

“And when I’m weary, when I’m weak, I fain would go, Like them that lovely place to seek, Where waters flow; And take my fill at length within The water brooks, And find eternal strength within The Book of Books.” (NPH)

Psa 42:2

With this v cp Psa 84:2 and Isa 55:1.

MY SOUL THIRSTS FOR GOD: “The essence of living success is to keep the mind focused on God Himself — not merely, be it noted, on His works or purpose or service. It is possible to miserably fail by allowing the means to obscure the end — or even become the end. It is possible to work intensely all day with great enthusiasm in the ‘service’ of God, without even thinking of God Himself at all. That ‘service’ is as useless as a papist’s beads, or blind Israel’s dead, wooden rituals. All that we do must be consciously centered upon and directed toward God Himself, as a Person, in intense love — just as the natural mind, amid all changing circumstances and activities, will gravitate irresistibly and obsessively toward the one person upon whom its affection is fixed. What we think and say and do in a few moments of relaxation at the end of the day may be a much more accurate revelation of our character and personality than the whole day’s virtuous and laborious but perverted self-satisfying ‘service’ to God. God seeks — not great works — but our simple faith in and all-absorbing love of Him. These will, if real and true, inevitably bring forth the greatest works we are capable of: but the works are the byproduct — the central essence is personal, conscious, love and remembrance of God” (GVG).

THE LIVING GOD: Usually means: The God of the living creatures (the Cherubim): Deu 5:26; Jos 3:10; 1Sa 17:26; 2Ki 19:4,16; Hos 1:10; 2Co 3:3; 6:16; Heb 3:12; 9:14; 12:22; Rev 7:2. Cp the prayer of Hezekiah in Isa 37:16,17.

MEET WITH GOD: Lit, “behold the faces (Cherubim) of God”. The king’s leprosy seemed to forbid him this privilege, for all time, of attending the festivals of the Lord.

Psa 42:3

MY TEARS: Hezekiah again, in Isa 38:5.

MY FOOD DAY AND NIGHT: No peace offering of fellowship with his God was possible. ‘Instead of eating, I weep.’

WHERE IS YOUR GOD?: The constant scornful reproach made by Rabshakeh: eg Isa 36:7,15.

(NT) The Lord’s adversaries were persistent in their demands for a sign from heaven: Mat 16:1.

Psa 42:4

Echo of Hezekiah’s great Passover (2Ch 30) and, of course, those which had followed annually.

(NT) Because of the hostility shown him, the time came when Jesus could no longer find satisfaction in worship in the temple along with his people (Joh 7:1-7).

I POUR OUT MY SOUL: Like the blood of the Passover lamb, at the base of the altar (Psa 22:14). Nevertheless, “I shall yet praise him” (v 5).

TO GO WITH THE MULTITUDE: Sw Isa 38:15: “to go softly”. “I went in procession” (RV mg.). “I marched in the ranks” (NEB).

THE FESTIVE THRONG: Ref to Passover?

Psa 42:5

(NT) This refrain is quoted in Mat 26:38 (Jesus in Gethsemane) and Joh 12:27; 13:21 (similar circumstances).

I WILL YET PRAISE HIM: Faith in the promised recovery: 2Ki 20:8.

FOR HIS SAVING HELP: “The help of his countenance” (AV). The high-priestly blessing: Num 6:26.

Psa 42:6

THEREFORE I WILL REMEMBER YOU FROM THE LAND OF THE JORDAN, THE HEIGHTS OF HERMON: ‘Therefore will I remember thee from the land of Jordan and the Hermonites” (AV) (plural: the great Hermon, with its several mighty peaks). The remote parts of the Land sending their representatives to join in Hezekiah’s Passover.

Rephrasing v 6: “I will remember You (in God’s holy mountain) even though I am come down to the Jordan; I will remember you (in the heights of) Hermon (the greatest of mountains!) even though I am come down to the “mount” of Mizar (the little hill of humiliation, or degradation).” Thus the two phrases may be seen as in parallel.

JORDAN: (NT) First he withdrew beyond Jordan, and there he abode (Joh 10:39,40). But from thence he returned to the vicinity of Jerusalem upon hearing of the illness of Lazarus (Joh 11:6,7,16).

THE HEIGHTS OF HERMON: (NT) The most northern limits of the Land, where Jesus spent considerable time: eg Mat 16:13. But from thence he also returned.

MOUNT MIZAR: Completely unknown today. The name may sig ‘the mount of humiliation’: Samaria, which had been captured and destroyed by the Assyrians at the beginning of Hezekiah’s reign? Even this center of disloyalty was not without its devotees coming to Jerusalem.

(NT) Golgotha, the place of Christ’s humiliation?

Psa 42:7

DEEP CALLS TO DEEP IN THE ROAR OF YOUR WATERFALLS: “Waterfalls” sw “water shaft” which Joab climbed (2Sa 5:8; 1Ch 11:6). The underground pool became the starting point of Hezekiah’s conduit (2Ch 32:30); but “waterfalls” (plural) is used because the conduit was begun simultaneously from both ends — from the Virgin’s Fountain and (1,200 cubits to the southeast) from Siloam. The word “deep” is used by poetic metonymy for the workmen deep underground. Hezekiah’s inscription, now in Istanbul, has this detail: “This is the story of the piercing through. While (the stone-cutters were swinging their) axes, each towards his fellow, and while there were yet three cubits to be pierced through (there was heard) the voice of a man calling to his fellow, for there was a crevice (or cleft, or fissure) on the right…” Thus “deep calls to deep” can be taken literally. That conduit became, humanly speaking, the lifeline of Jerusalem at the time of the siege by Sennacherib’s host.

ALL YOUR WAVES AND BREAKERS HAVE SWEPT OVER ME: Hezekiah felt himself swamped by adversity: his incurable sickness, the remorseless Assyrian aggression, the futile politics of his statesmen, desertion by his army… (see esp Isa 8:7,8).

(NT) A “baptism” of suffering (Mat 20:22; Mar 10:38). Cp the language of Psa 69:1,2; 124:4.

Psa 42:8

BY DAY… AT NIGHT: In the daytime there was the vision of the Glory of the Lord, causing the shadow of the sun-dial to shift backwards (Isa 38:7,8); here was the token of renewal of life for the king. And in the night of Passover there was a song of deliverance (Isa 30:29, and entire context there).

Psa 42:9

GOD MY ROCK: The solid rock (still to be seen in the temple area) which was the core and foundation of the altar of burnt-offering (WBS 111-116).

WHY MUST I GO ABOUT MOURNING, OPPRESSED BY THE ENEMY?: This is very explicit: the Assyrian enemy, of course.

(NT) Others rejoiced at God’s blessings in his ministry, but he faced the prospect of being swamped by evil (Luk 12:50).

Psa 42:10

The shouted propaganda campaign by Rabshakeh, on behalf of his royal master, before the walls of Jerusalem; and the letter direct from Sennacherib: 2Ki 18:17-19:19.

Psa 42:11

PUT YOUR HOPE IN GOD: Usually, sig the hope of having children (see Psa 16:9r). One of Hezekiah’s great griefs was that at this time he had no son. It seemed that the perpetual promise to David would come to nought (Psa 132:11,17; Isa 38:19). Note here, also, how “the help of thy countenance” (v 5) becomes “the health of my countenance” (AV). (Other examples of variation in refrain: Psa 49:12,20; 59:6,14.)

(NT) The help of God’s countenance — the angel of the Lord strengthening him: Luk 22:43 — became the health of his own countenance. This might explain Joh 18:6: his enemies falling backward before the brightness of his countenance in Gethsemane.

Psa 43:1

AN UNGODLY NATION: Heb “goi” identifies a Gentile nation — the Assyrian invader.

(NT) Can be read as hinting that, by rejecting him, Israel would become a cast-off people — like the Gentiles!

DECEITFUL AND WICKED MEN: Sennacherib, who accepted tribute and signed a treaty, and then pressed his invasion as hard as ever.

(NT) Caiaphas.

Psa 43:3

SEND FORTH YOUR LIGHT AND YOUR TRUTH: A plea for God to give a clear directive by means of Urim (= lights) and Thummim (= perfection). For a full discussion of this possibility, see SSD 305-310. But another poss: “light” ref the Shekinah Glory, God’s sign of the king’s imminent recovery (v 3b), and “truth” is an allusion to the great Promise to David which Hezekiah hoped to see continued through himself.

(NT) The ultimate vindication and triumph over the forces of evil.

LET THEM GUIDE ME: “Pray urgently and fervently for a yearning, aching realization of your need for God — how dark and empty and meaningless everything in life is without Him: how bright and full and purposeful everything is with Him. Christ has, in God’s love, opened and illuminated the way to God and to life and this is perfect obedience. We cannot achieve this of ourselves, but we can be covered by that of Christ, If we enter into and abide in Christ. Entry into Christ is by knowledge, belief and baptism. Abiding in Christ is by total dedication to learning and developing and obedience, and putting all we have and are into his service. We find no other way to life promised in the Scriptures. Any who promise or expect an easier one are deceiving and being deceived” (GVG).

Psa 43:4

THEN WILL I GO TO THE ALTAR OF GOD: 2Ki 20:8; Isa 37:14-20.

THE ALTAR OF GOD… MY JOY: David had learned two thing concerning joy. First, there is only one source of joy; it is God Himself. Second, there is only one place where we can draw from that source: it is the “altar”. In spiritual terms, the “altar” is the place of sacrifice, and of commitment and consecration, the place where our lives are laid down. Through the sacrifice we make at the altar, the joy that comes from God alone is released within us. There is a great difference between joy and happiness. Joy is in the realm of the spirit — an unchanging realm. Happiness is in the realm of the here and now, or the physical. It has been said that happiness “happens”, but joy “abides”. Joy is not dependent on feeling or circumstances, or on our physical conditions. Joy comes from God himself, and just like God, it is eternal, unchangeable, and unaffected by situations or circumstances. But joy is released only at the altar. We have to make up our minds, as David did, that we will go to God, to the altar — to the place of sacrifice — and present the living sacrifices which are our reasonable service, or logical act of worship (Rom 12:1,2). In our meeting with God beyond the things that are temporary, we discover that He alone is the source of our joy, and we bring that down from our mountaintop experience to dispense to a world only beset by what it “sees” through the five senses.

WITH THE HARP: Isa 38:20: “my songs to the stringed instruments”.

Psa 43:5

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC.”

Psa 44:1

SUPERSCRIPTION: “OF THE SONS OF KORAH. A MASKIL.” See Lesson, Psalms, “Maschil”.

HISTORICAL: Def a Hezekiah psalm. The first person pronouns in vv 4,6,15 are his. The Passover background, already noted is specially fitting because it was at a Passover when Hezekiah recovered from his great illness and when the Assyrian army was destroyed at the gates of Jerusalem (Isa 30:29,31; 31:5; 33:19,20; cp Isa 26:20,21 with Exo 12:22, and Isa 37:36 with Exo 12:23).

Psa 44:2

AND PLANTED OUR FATHERS: Israel, in preparation for 2Sa 7:10.

The Heb “nata” is used of planting gardens (eg, Eden: Gen 2:8) but only planting with a very long-term view: a tree, for example, but not a flowerbed. It carries the idea of deep-rooted establishment: sw in Gen 21:33; Exo 15:17; Num 24:6.

YOU CRUSHED THE PEOPLES: Not Israel. This Heb word “leumim” (in v 14 also) usually means the Canaanite or Arab people.

AND MADE OUR FATHERS FLOURISH: “And cast them out” (AV) should be: and spread them (Israel) abroad, like the branches of a tree (sw 80:11; also cp Jer 17:8; Eze 17:6; 31:5).

Psa 44:3

FACE (of God): In Psalms, always ref God’s presence in ark/tabernacle/temple: see VL, Psalms, God’s face.

Psa 44:4

YOU ARE MY KING: King Hezekiah makes ready acknowledgment that there is a King higher than he. Psa 20 is a coronation psalm. This v (“king”… “Jacob”) looks back to vv 1,9 there.

WHO DECREES VICTORIES: A splendid example of the intensive plural. Hezekiah was asking for only one deliverance, but that is a very sensational one!

Psa 44:5

Hezekiah’s faith that God would yet come to the rescue against the invaders. And note the corresponding negatives: “not by bow, nor sword”. Deu 33:17 suggests the overpowering might of the Cherubim chariot of the Lord, as described in Eze 1. Note also Isa 37:16 and 1Ki 22:11.

Psa 44:7

Ref to former victories, in time of crisis, and esp in the overwhelming of the Egyptians at the Red Sea — at Passover!

Psa 44:8

IN GOD WE MAKE OUR BOAST ALL DAY LONG: Counterpoint to the sustained Assyrian tirade against the Lord: Isa 36:7,15,18,20; 37:4, 16,17,23,24,28,29. See 2Ch 32:8. This was surely the only time until Antiochus Epiphanes in all their history when Israel suffered in the name of their God.

See Lesson, Selah.

Psa 44:9

YOU HAVE REJECTED AND HUMBLED US: Judah’s helplessness in the face of the Assyrian invasion. But not really true: Psa 89:28.

Psa 44:11

TO BE DEVOURED LIKE SHEEP: RSV has “sheep for the slaughter”, as in v 22. Also cp Isa 53:6,7.

AND HAVE SCATTERED US AMONG THE NATIONS: Sennacherib’s inscription boasts that in this campaign he took away 200,150 captives (v 12 and Taylor’s prism). Mic 4:10 says that he settled them in Babylon, which he had recently conquered.

Psa 44:12

GAINING NOTHING FROM THEIR SALE: That is, He has not increased His wealth by one jot by the “price” He has received for them! See Isa 52:3,4; Amo 1:6,9; Oba 1:11,12; Jer 15:13; Joe 3:1-7; Mic 7:12,13. Ct God’s action in Psa 72:14; 116:15; Isa 43:3. We are redeemed/bought without silver or gold (1Pe 1:18,19; Rom 3:24,25).

Psa 44:13

REPROACH… SCORN… DERISION… BYWORD… SHAKE THEIR HEADS AT US: Surrounding nations (esp Edom and Moab) gloated over the discomfiture of Judah at this time.

Psa 44:14

THE PEOPLES SHAKE THEIR HEADS AT US: A “laughingstock” (RSV). But the tables were turned: 2Ki 19:21.

Psa 44:15

DISGRACE… SHAME: Not only politically, but also personally — Hezekiah’s dreadful disease.

MY DISGRACE: Ref Hezekiah’s illness or to his seemingly pointless faith in God’s deliverance?

MY FACE IS COVERED WITH SHAME: Ct 2Ch 32:21: Shame would ultimately cover the defeated Sennacherib, who made his ignominious retreat to Nineveh.

Psa 44:16

THOSE WHO REPROACH AND REVILE ME: Rabshakeh’s sustained propaganda and brutal railing against Jerusalem — its king, its people, and especially its God (cp Psa 123:3,4). Six times this word “reproach” is used about Rabshakeh: 2Ki 19:4,16,22,23; Isa 37:4,17.

THE ENEMY, WHO IS BENT ON REVENGE: Here is another “David and Goliath” situation (cp Psa 8:2).

Psa 44:17

THOUGH WE HAD NOT FORGOTTEN YOU: Spiritual decay of the nation in Isaiah’s time. But here and in v 18 the Psa speaks for the faithful remnant (eg Isa 26:3,4,6-9,16; 33:2; 29:12-14; 30:15,18; etc) who continued to observe Passover in the years after 2Ch 30 and who remained loyal to the king and his supporting prophets, Isaiah, Micah, and others.

Psa 44:18

OUR HEARTS HAD NOT TURNED BACK: What a ct with their fathers, who “told” them: v 1; Psa 78:41.

Psa 44:19

JACKALS: AV has “dragons”. Some say jackals (tannim). But could there be confusion with tanninim, great beasts, alluding to elephants in the massive Egyptian army which Sennacherib defeated at El-tekeh (Taylor prism again)?

AND COVERED US OVER WITH DEEP DARKNESS: AV has “the shadow of death”: Cp Psa 23:4. Allusion to the destroying angel of the Passover (Exo 12:23; Isa 37:36)? Or to the pillar of cloud confounding the Egyptians (Exo 14:19,20)?

Psa 44:22

‘We are killed all day long, like so many Passover lambs.’ Reports were constantly coming in of massacres at captured towns and villages. One of Sennacherib’s favorite tactics was to impale his prisoners on rows of stakes. This would be done just outside Jerusalem with intent to frighten and demoralize the besieged populace.

Psa 44:23

AWAKE, O LORD! WHY DO YOU SLEEP?: Normally God does come to the aid of His afflicted people. He does. And he did, in the middle of that Passover night (Isa 37:36). Note Psa 121:4, another Hezekiah psalm.

(NT) Plainly echoed in Mar 4:38 (and Mat 8:24 and Luk 8:24): It is the appeal of frightened disciples in the midst of an awesome storm at sea: “They awake him, and say unto him, ‘Master, carest thou not that we perish?’ ” Of course he cared, and he would act — at the proper time, but not before.

Psa 44:24

WHY DO YOU HIDE YOUR FACE?: Cp Isa 45:15, and esp Isa 6:2, to which most of such passages refer.

FACE (of God): In Psalms, always ref God’s presence in ark/tabernacle/temple: see VL, Psalms, God’s face.

Psa 44:25

Seemingly they were under a curse, like the serpent: Gen 3:14.

Psa 44:26

BECAUSE OF YOUR UNFAILING LOVE: So very often an allusion to God’s covenants of promise (v 17), as in Mic 7:20.

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC. TO THE TUNE OF ‘LILIES’ “: “Shoshannim” (AV). JWT provides good reasons for believing that lilies (shoshannim) were specially associated with the spring festival of Passover, and that the bells and pomegranates on the hem of the high priest’s robe (Exo 28:34; 39:26) were actually symbolic flowers (lilies) and fruit (seed). Jewish coins of the Maccabean period feature the same symbolism. It is, then, very satisfying to find clear examples in this psalm of Passover language — v 1: the tradition handed down from the fathers; vv 2,3: the conquest of the Land under Joshua, at another Passover; vv 11,22: slaughtered like Passover lambs.

Psa 45:1

SUPERSCRIPTION: “OF THE SONS OF KORAH. A MASKIL. A WEDDING SONG”. All these Korah psalms belong to the time of Hezekiah. Attention to Psa 42, 50 (“A Psa of Asaph”) confirm that here “For the sons of Korah” is not a SUBSCRIPTIONion but a heading.

MASKIL: See Lesson, Psalms, “Maschil”.

WEDDING: Or “Loves” = Yedidoth. Prob an intensive plural — sig “a song of great love” (or again, poss, pointing to more than one application: ie, it is both psalm and prophecy). LXX: Concerning the Beloved. Paul ref to this in Eph 1:6 (God hath accepted us in the Beloved). Solomon is called the “Beloved of Yahweh” (Jedidiah) in 2Sa 12:25, and the similarities between Psa 45 and the “Song of Songs, which is Solomon’s” are obvious.

“Thus the great story of eternal love finds its emotion in the Psalms. By this means we hear the heart of our Bridegroom, and feel the emotion of the impending wedding. So the King is praised for his beauty, splendor, speech, justice and equity, valour, fulness of gifts, prosperity, stability of rule. The Bride is praised for her inward virtues, outward beauty, title and dignity, attire and vesture, position at the right hand. The maidens that follow her reflect her fruitfulness in posterity. We should keep this glorious vision in our minds, and strive to prepare as the heavenly Bride (Rev 19:8)” (GEM).

HEZEKIAH REFERENCE: Hezekiah’s bride was Hephzibah (2Ki 21:1; Isa 62:1-5). It is poss that this Psa and Isa 62 do not describe the original wedding, but a corresponding ceremony which took place in the year after the Assyrian invasion. (Hezekiah’s leprosy would in effect have nullified the original marriage, for he would have become as a “dead man”. This would explain the peculiar lack of a child in the early years of the union.) The picture in Isa 54:1-8 (and Gal 4:24-27) of a fruitless marriage, like widowhood, being reinvigorated with prosperity, is almost certainly another part of the Hezekiah allegory, a part which fits wonderfully well into the Messianic type. So Isa 62:1-5 and Psa 45 may relate primarily to a renewed marriage after the king’s recovery, and to the beginning of a wonderful wave of national prosperity.

(NT) Psalm 45 is a “miniature Song of Songs”. Both Scriptures describe the marriage of a great “king” to a special “bride”. The righteous King (vv 2,7), taken from among his fellows (v 7), but now elevated above all them to sit on God’s throne (v 6), celebrates a great marriage (vv 9-11). This is none other than “the marriage of the Lamb” (Rev 19:7-9), with his “Bride” who has been taken out of the Gentiles (vv 11,12)! This King is also a great High Priest (cp Isa 61:1,2,10: a “bridegroom who decketh himself as a priest”), for (as in the Song of Songs) he is described in imagery reminiscent of the temple and its services. It is because of the surpassing sacrifice which the great King-Priest has offered that his prospective Bride has been cleansed, and prepared for him (Eph 5:25-27, citing Song 4:7; cp Song 6:8,9).

MY HEART IS STIRRED BY A NOBLE THEME: Ct Psa 39:1,2. In some psalms there seems to be an emphasis on inspiration: Psa 49:3,4; 78:2,3; 36:1,2; 110:1; 2Sa 23:2. The last three use the Heb word “said”, which always sig a word from the Lord.

STIRRED: “Stirred” is the Hebrew “rachash” = “to boil or bubble up” (AV mg), overflowing like a perennial, inexhaustible spring. This conveys an eager enthusiasm that cannot be restrained. “My heart overflows with a goodly theme” (RSV). “Out of the abundance of the heart the mouth speaketh” (Mat 12:34,35). The common Hebrew word for prophet (nabi) is from another root which also signifies “to bubble forth”. Surely here is a holy man of God speaking as he is moved by the Holy Spirit (2Pe 1:21).

MY VERSES: AV “the things which I have made”, or “framed”, a word, and phrase, used frequently about the tapestry and other handiwork of the Tabernacle and the Temple. Our words and thoughts are veritable “temples” in which God is most truly enshrined and worshipped! The “temple” motif is very evident in this psalm, as in the holy anointing oil of the priests (v 8) and the needlework and wrought gold (vv 13,14). (Cp the almost inexhaustible Temple imagery of the Song of Songs — where both King and Bride are rapturously described in terms of temple worship.)

If our heart is stirred by these themes, then our “verses”, or words and actions, will be — like the curtains of the Temple — a beautiful piece of handiwork that speaks forth the Glory of our God. We should remember that, every day, we are “building” and “furnishing” and “decorating” a “temple” which brings praise to our Heavenly Father: “Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body” (1Co 6:19,20).

Psa 45:2

YOU ARE THE MOST EXCELLENT OF MEN: A physical detail about the king of some importance, now that he was recovered from the ravages of his disease.

(NT) In all senses this is true of Christ in his glory. And it is true also of his Bride, his eternal companion, who is “fairest among women” (Song 5:9) — because she has been made, and she has made herself (both are true!), the fitting counterpart of her Beloved! When Christ lived among men, and esp in the circumstances of his sufferings and death, he was certainly not to be desired for his form or comeliness (Isa 52:14; 53:2). But having been glorified, he is now “holy, harmless, undefiled, separate from sinners, and made higher than the heavens” (Heb 7:26); in short he is “altogether lovely” (Song 5:16).

YOUR LIPS HAVE BEEN ANOINTED WITH GRACE: An expression of Hezekiah’s godliness.

(NT) Luk 4:22 — a direct allusion to this verse, in a section which follows the exposition of Isa 61 (and Isa 62:1-5?). “Grace” in the NT has the dual meaning of Holy Spirit gifts (Rom 12:3,6; 1Co 1:4,7; Gal 2:9; Eph 4:7; 1Pe 4:10) and the forgiveness of sins (Rom 3:24; 5:17,20,21; 6:1; Eph 1:6,7; 2:5-8) — both wonderfully apt.

SINCE GOD HAS BLESSED YOU FOREVER: (NT) This emphasis on eternal life (v 17) certainly looks beyond the primary ref. This is a divine king (vv 6,11), hence he is blessed by God for ever (Rom 9:5, prob citing this verse). The blessing certainly includes receiving a special Name, for the One who does God’s work is given God’s Name, or authority: Phi 2:9,10.

Psa 45:3

THY SWORD… THY RIGHT HAND (v 4): The expressions here of military strength are quite relevant, for after the destruction of the feared Assyrians, the kingdom of Judah moved into a new era of influence and importance.

Vv 3-5: (NT) Almost incongruously, a combination of symbolism: war and love! The great warrior, winning the ultimate victory over his enemies, then becomes the loving Bridegroom (Rev 19:7-9,11-16; 21:1-3; cp also 2Co 10:4,5). The same curious juxtaposition of themes dominates the Song of Songs (Song 3:6-8; 4:4; 6:10,12).

SWORD: (NT) Isa 11:4; 49:2. The “Word of God” (ie, the personal Word, Christ!) as a “sword” in Heb 4:12. Cp the usage in Eph 6:17.

O MIGHTY ONE: “Gibbor”, the mighty warrior! Cp Isa 9:6 (a prophecy of Messiah’s birth); Psa 24:8 (the Lord, mighty — ie gibbor — in battle); and Exo 15:3.

Psa 45:4

IN YOUR MAJESTY RIDE FORTH VICTORIOUSLY: (NT) “Rachav” (to ride) is rendered in the LXX by “basileuein” (to reign). In general “to ride upon” sig “to have dominion over” (Eur 2:486). The One who rode an ass into Jerusalem, in peace (Zec 9:9; Mat 21:5), will come to the Holy City another time riding upon a white horse and leading an army of heaven, in wrath to make war against his enemies (Rev 19:11-16).

IN BEHALF OF TRUTH, HUMILITY AND RIGHTEOUSNESS: (NT) What a powerful sequence of words to describe (1) Messiah’s qualifications to be King, and (2) the objectives of his reign! Truth = his fulfillment of the Promises. Meekness = the humility of his first advent (Zec 9:9). And righteousness = his perfect sinlessness (Joh 8:46).

TRUTH, HUMILITY, AND RIGHTEOUSNESS: All of these fit godly Hezekiah, the second describing the period of his sickness and retirement from public affairs.

Psa 45:5

LET YOUR SHARP ARROWS PIERCE THE HEARTS: In Heb there is a well-recognized relation between firing arrows and teaching. (Consider, as one example, Act 2:37, where Peter’s preaching “pierced” the hearts of the listeners.)

(NT) Heb “amim”, which hundreds of times refers to the people of Israel. Now Israel is to suffer national abasement before the King whom once they rejected (cp Zec 12:10-14; 13:9).

LET THE NATIONS FALL BENEATH YOUR FEET: Hence this is a ref to the king’s influence, throughout the whole twelve tribes, since the reformation he sponsored.

Psa 45:6

(NT) These vv are quoted in Heb 1:8,9 to prove that the Son has higher status than angels. What angel is anointed and has a throne and a scepter?

YOUR THRONE, O GOD: A phrase mistakenly used by some to prove the “deity” of Christ. The RSV has “your divine throne”, and the NEB, “Your throne is like God’s throne.” But, nonetheless, the phrase as it stands in the AV should present no real problem: See Lesson, Jesus as “God”?

SCEPTER: Heb “shebet”: a rod (Gen 49:10; Num 24:17; 2Sa 7:14). A rod was for ruling and correction (cp Psa 2:9; 23:4).

Psa 45:7

YOU LOVE RIGHTEOUSNESS AND HATE WICKEDNESS: (NT) The chief virtue of any ruler (2Sa 23:3; Isa 9:6,7; 11:3-5; Jer 23:5,6), but in the absolute sense it is true only of Jesus. All others are more or less in love with their favorite sins. Now note the force of “therefore” in Phi 2:9: it is just because (and only because) he was perfectly obedient that Jesus was highly exalted above all men (and even angels)!

ABOVE YOUR FELLOWS BY ANOINTING: What king since David compared with Hezekiah?

(NT) This King-Priest is the leader of others who, by impl, are anointed along with him; that is, they share his glory and joy (Rev 5:10).

ANOINTING YOU WITH THE OIL OF JOY: (NT) See Isa 61:1-3). This should have told the men of Nazareth plainly that Jesus was their promised Messiah — “anointed with the Holy Spirit and with power” (Act 10:38). This anointing with oil is also a priestly anointing (Exo 30:23-25,30,37,38), sym purification, preservation, sacrifice, and dedication. Consider Joh 12:3 and 19:39: Jesus was thus anointed both before and after his great sacrifice. It is because of this anointing that the “virgins” love him (Song 1:3; Rev 14:4). Also see Psa 133:1,2.

Psa 45:8

ALL YOUR ROBES ARE FRAGRANT WITH MYRRH AND ALOES AND CASSIA: What was the first thing Jesus would smell on the resurrection morning? Since Psa 45 is a psalm of the resurrection (cp Heb 1:9), this verse might seem to provide an answer. These items are the ingredients in the holy anointing oil of the priests (Exo 30:23,24; Lev 8:30). It was the scent of sacrifice! The resurrected Jesus smelled like a holy priest. Further, Song 4:14,16, about the bride, demonstrates that she has about her the scent of sacrifice and resurrection as well!

MYRRH: A well-known gum resin, used in perfume (Pro 7:17) and for purification (Est 2:12). It was a present from the wise men to the child Jesus (Mat 2:11), and it was used in the anointing of his dead body (Joh 19:39,40; Mar 15:23). Suggestive of sacrifice, which is bitter (the meaning of “myrrh”) in its experience yet purifying and cleansing in its effect. (See also Song 1:13; 4:6.)

ALOES: Heb “ahalim”: Num 24:6; Pro 7:17; Song 4:14. A large tree with a very fine wood, containing a resin, and an essential oil, constituting a perfume greatly prized. It was used, along with myrrh, in the burial of Christ (Joh 19:39,40). The Heb sig “tents”, suggestive of the wilderness wanderings and trials of the children of Israel.

CASSIA: Exo 30:24: a tree whose bark, when stripped off, has the flavor and aroma of cinnamon. From a Heb root “to bow down”, thus sig humility (ie Psa 110:7; 2Co 8:9; Phi 2:5-8).

FROM PALACES ADORNED WITH IVORY: At this period, fine houses with ivory inlay (found by archaeologists) were fashionable (as Ahab’s palace: 1Ki 22:39; cp Amo 3:15; 6:4). Here, “away from ivory palaces” is a poss reading, and not unsuitable.

(NT) Exactly the same word (shen) is translated “teeth”. The Bride is praised for her white, even, beautiful teeth (Song 4:2)! And the King is compared also to ivory in Song 5:14. Ivory is white and smooth and precious; it is a living substance of great beauty and durability. Solomon’s ivory throne (1Ki 10:18; 2Ch 9:17) is typical of the great white throne of peace and righteousness (Rev 20:11) from which Christ will rule the world.

THE MUSIC OF THE STRINGS MAKES YOU GLAD: (NT) The basic characteristic of the glorified Redeemed is incessant praise: They “rest not day and night”, crying “Holy, holy, holy” unto the Lord (Rev 4:8). Such are the “harpers” (stringed instruments!) upon mount Zion (Rev 14:2,3).

Psa 45:9

DAUGHTERS OF KINGS ARE AMONG YOUR HONORED WOMEN: (NT) Lit, “thy precious ones”, suggestive of the multitudinous nature of the “Bride” of the Lamb-like King. This is comparable to the “bride’s maids” in Song of Songs, and the wise virgins in Christ’s parable (Mat 25:1-12). In conjunction with the Bride herself, they portray both the singular (ie Joh 17:21; Rom 12:4; Eph 4:4) and the plural (ie 1Co 12:14: “many members”) aspects and character of Christ’s “bride” or church.

YOUR RIGHT HAND: The place of honor and power (Psa 110:1; Act 2:34; 1Ki 2:19) and acceptance (Mat 25:33,34).

GOLD: (NT) In the Temple, the cherubim and the ark and the mercy-seat and the altar were all overlaid with gold. The High Priest wore an ephod of gold (Exo 28:6,35). All these items are symbolic testimony to the fact that God’s saints — Christ’s bride — are perfected through the trials of their faith (1Pe 1:7).

OPHIR: Job 22:24; Isa 13:12; 1Ki 9:28; 10:11. The principal gold-producing (and/or gold-trading) region of the ancient world, also called Uphaz in Dan 10:5. See Lesson, Ophir. The word sig “abundance”, and thus the LXX reads this differently: “arrayed in divers (or abundant) colours”. 1Pe 4:10 (manifold) has the same word.

Psa 45:10

FORGET YOUR PEOPLE: This suggests that the bride was of Gentile origin. Hephzibah (lit Chephtsibah) means “my delight (Heb chephets) is in her” (see Deut 21:14, sw, about a Gentile wife put away). Also, “causing to forget” was the name given to the first child of the marriage (Manasseh) (cp Gen 41:51: the same name for Joseph’s son by Asenath, another Gentile wife).

(NT) Alongside this consider Rth 1:16; 2:8,11; and Isa 54:1-8. In addition to Ruth, other “Gentile” brides introduced into the hope of Israel (and even into the house and lineage of David) were Rahab (Mat 1:5) and Rebekah (Gen 24:58) and Leah (Gen 29). The great purpose of God is to take a “bride” for His beloved Son out of all nations, to bring her to His Holy city, and there to present her to His Son (Rev 19:7-9; 21:2,9,10). “Hearken… consider… incline thine ear… forget” are necessary qualifications for the Bride of Christ. And the emphasis here (and in v 1) implies that this Scripture is to be received as a parable; so also Isa 62:1-5 and 2Co 11:2. “Forget” (Mar 13:15 and Luk 9:62) is matched by the husband’s forgetting (Gen 2:24; v 16 here; cp Phi 3:13).

Psa 45:11

(NT) So, ie because she has forgotten her old associations, and has separated herself from her natural environment. This willingness to leave all for her Lord is her special beauty, a spiritual “beauty” elsewhere described in Song 4:1,9,10,12. Cp the force of “therefore” in v 2.

FOR HE IS YOUR LORD: Cp Gen 18:12 and 1Pe 3:6: Sarah calling Abraham “lord”.

Psa 45:12

THE DAUGHTER OF TYRE WILL COME WITH A GIFT: (NT) Typ of those of the Gentiles who come to believe in Christ. Among the first to fit that category was the woman of Syrophoenicia (the same region as Tyre) who showed such great faith in Mat 15:21-28 and Mar 7:24-30. It may be objected that she came to Jesus asking for a gift rather than bringing one. But she did bring a gift — the gift of faith! This, in the last analysis, is the greatest gift of all.

THE DAUGHTER OF TYRE: May simply sig a representative from the Tyrian people, just as Judah is often called “the daughter of Zion”. The country’s tremendous surge of prosperity after invasion would encourage renewal of the old alliance formed by Hiram of Tyre with David and Solomon.

TYRE: In the time of the psalmist, Tyre was probably the most wealthy and luxurious commercial town then existing; and it is referred to here as meaning that persons of highest rank, and of the greatest riches, and those who were surrounded most by affluence and luxury, would come to honor the king. Even the daughter of the magnificent prince of Tyre would deem it an honor to be present with a gift becoming her exalted station, and properly representing the wealth of a king of so much magnificence.

In the last days Tyre is (as recent events have shown) the representative of the Arab enemies of Israel who now at last realize who is the rightful ruler of the Holy Land. The original Tyre and its king helped to build God’s Temple (1Ki 5:1-12). And, in like manner, the future “merchandise” of Tyre will be devoted to exalting the holiness of the Lord in Jerusalem (Psa 72:10; Isa 23:18; 60:9,11-14).

GIFT: “Minchah”, used of the meal-offering in Lev 2.

Psa 45:13

ALL GLORIOUS IS THE PRINCESS WITHIN HER CHAMBERS: “Within” is used exclusively of the temple/tabernacle: cp Lev 10:18; 1Ki 6:18,19,21,29,30; 2Ki 7:11; 2Ch 3:4 29:16,18; Psa 45:13; Eze 40:16; 41:3. The “king’s daughter” is the ecclesia which is “the temple of the living God” (2Co 6:16).

(NT) (1) In the chamber, where this union is solemnized; or (2) not only her outward adornment (v 14), but her personal character (Eph 5:27), her inward adorning (1Pe 3:3,4). Further on this latter possibility, cp the Tabernacle in the wilderness, its outward covering black and dull, but on the inside bedecked with beautiful curtains (Exo 26:31; cp 2Ch 3:14) and the brilliant Glory of the Lord. In like fashion, the prospective Bride of Christ is (externally) “black” “as the tents of Kedar”, but also (internally) “comely” “as the curtains of Solomon” (Song 1:5)! The bride has transformed herself (or, more precisely, has been transformed) (Rom 8:29; Eph 5:27) into the glorious spiritual likeness of her Lord (Joh 1:14; Heb 1:3).

HER GOWN IS INTERWOVEN WITH GOLD: “Interwoven” is used only of the High Priest’s shoulder pieces and the engraved stones of the breastplate (Exo 28:11-25; 39:6-18). Both have the same symbolism.

THE PRINCESS: “The king’s daughter” (AV). Instead of a Gentile, was she perhaps the daughter of the last king of Israel — an attempt, like 2Ch 30:5, at unification of the twelve tribes? This, of course, can be nothing more than guesswork.

Psa 45:14

EMBROIDERED GARMENTS: The same expression is used of the High Priest’s girdle (Exo 28:39; 39:27-29). The painstaking labor, on a natural level, required for such garments suggests: thought, preparation, carefulness, and serious toil in spiritual matters.

SHE IS LED TO THE KING: That is, by the Father (Gen 2:22).

HER VIRGIN COMPANIONS FOLLOW HER: The wise virgins (Mat 25:10).

Psa 45:15

PALACE: “Naos” (LXX), the inner shrine of the temple (cp v 7).

Psa 45:16

YOUR SONS WILL TAKE THE PLACE OF YOUR FATHERS: Hezekiah had lamented the threatened discontinuity of the Davidic line: Isa 38:5,19. Now he can look forward to rejoicing in his children: cp Psa 127:3-5 (a song of — or for? — Solomon, but used by Hezekiah in his “Songs of Degrees”) and Psa 128:3,4,6 (definitely a Hezekiah psalm).

YOUR SONS: (NT) Christ is the spiritual “father” (Isa 9:6,7; 53:10) of the “children” whom God has given him (Isa 8:18; Heb 2:13; cp also Psa 22:30; 24:6). Hence he is not only the “branch” (Isa 11:1) but also the “root” of David (Rev 22:16). And because he is the “resurrection” (Joh 11:25) they are also “the children of the resurrection” (Luk 20:36)!

YOUR FATHERS: (1) Adam, and the progenitors of the whole human race? (2) Abraham, Isaac, and Jacob? Or, (3) The earlier generations of Israel, who lost their birthright through disbelief and disobedience (Luk 11:47; John 6:49; Act 7:39; Heb 3:17-19)?

PRINCES THROUGHOUT THE LAND: (NT) “Thy seed shall inherit the Gentiles” (Isa 54:3). Cp also 1Pe 2:9; Rev 1:6; 5:9,10; 20:6.

Psa 45:17

I WILL PERPETUATE YOUR MEMORY: Simply, “You will have a seed!”

(NT) “Remember” is the word which is constantly associated with the Memorial Name; therefore this King is divine (v 6). And his “children” (v 16) will perpetuate his Name to all eternity.

ALAMOTH: A SUBSCRIPTIONion of Psa 45, not a SUPERSCRIPTIONion of Psa 46, according to Thirtle = Maidens. The singular is alma, a hidden one, a covered one, or a virgin (Isa 7:14; Gen 24:43; Exo 2:8). This Psa was assigned to a choir of maidens (1Ch 15:20), or else they provided accompaniment for it. Such a designation is appropriate to a wedding hymn (vv 9,14 here); the “maidens” here (called also “kings’ daughters” and “honourable women”: v 9) are the counterpart of the “daughters of Jerusalem” or “Zion” in Song 1:5; 2:7; 3:5; etc.

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC”.

Psa 46:1

SUPERSCRIPTION: “OF THE SONS OF KORAH. A SONG.” (“Alamoth” pertains to Psa 45.) All the Korah psalms fit the Hezekiah period remarkably well. This psalm and Psalms 47,48 form a trilogy on the same theme: the destruction of Sennacherib’s Assyrian army (2Ki 18). The awesome army of the Assyrian “wolf” is decimated by divine power (Psa 46), and God is at last glorified in the earth (Psa 47). And Jerusalem, the “city of the great king” (Psa 48:2; Mat 5:35), is preserved. Various passages (Isa 29:6; 30:30,31; 31:8,9) suggest that the Assyrians were destroyed by a mighty exercise of divine power — hurricane, earthquake, or the Cherubim of glory; maybe, in fact, by all of these combined! The vivid language of this psalm adds to the picture.

REFUGE: Machseh: “that to which one flees”. Nsw as vv 7,11. Many from surrounding cities and villages fled from the depredations of Sennacherib, until the only refuge remaining was the city of Jerusalem. So, thankfully, they pressed into it, until it was filled to overflowing.

Psa 46:2

THEREFORE WE WILL NOT FEAR: “The Psalmist could see for himself, as others in his place, seas roar and mountains tremble, and yet be still, and know that ‘there is a river, whose streams make glad the city of our God’; and we can echo his words when the sea and the waves roar, and some men fear, and some men doubt and some blaspheme, and we can be still and know ‘that our redemption draweth nigh’ ” (ADN).

THOUGH THE EARTH GIVE WAY: Suggestion of earthquake here (cp v 3). Lit, “at the changing of the earth” — perhaps as of a worn-out garment (cp the related Psa 102:26).

AND THE MOUNTAINS FALL INTO THE HEART OF THE SEA: (NT) Achieved figuratively in the first century by the faith of the disciples (Mar 11:23), and will be achieved lit in the days of Messiah’s glory (Isa 54:10; Psa 76:1-6; Zec 14:4,5).

Psa 46:3

THOUGH ITS WATERS ROAR: In Isaiah’s figure, the mighty waters of the Euphrates River (sym Assyrian power) “invade” God’s Land. What a ct with “the waters of Shiloah that go softly” (v 4; Isa 8:7,8; 17:12-14; and note “Immanuel” and “Lord of hosts” in Isa 8:10,13 — cpd with vv 5,7,11 here).

(NT) The sea and the waves roaring (Luk 21:25; cp Psa 89:9; Jer 31:35,36). The nations are like a troubled sea which cannot rest (Isa 57:20,21; cp Psa 48:22).

The chaotic waters are perhaps intended to conjure up the picture — familiar in Canaanite and Babylonian mythology — of the god’s (ie, in this case, Yahweh’s) primordial victory over Leviathan the “god” of the sea: see Lesson, Leviathan — esp “OT History”.

See Lesson, Selah.

Psa 46:4

RIVER: “Nachar” (a constantly flowing stream), in contrast to “nachal” (a wadi, an erratic, often dry desert stream bed). This river, this “nachar”, which gladdens the city of God is Hezekiah’s conduit, driven through solid rock by two teams of engineers, so as to insure an adequate supply of water for the besieged people of Jerusalem (2Ki 20:20; 2Ch 32:2-5; cp Psa 42:7n). (Before this time, Jerusalem had depended upon rock-cistern storage for rain water, and upon the fountain of the Virgin’s Spring located outside the walls of the city.) At the same time as the conduit was being constructed, a new wall was going up to enclose the area of Siloam, at the south end of the city, as a sizeable reservoir. Hezekiah’s conduit is, even today, an amazing feat of planning and execution. But it is more than that: it is also an eloquent symbol of the silent, hidden purpose of the Almighty (the “still, small voice”), by which Israel was sustained during her severest trials (cp Psa 87:7; Isa 22:9,11).

(NT) The waters of Shiloah (Isa 8:5-7), or Siloam, remind us of the miracle performed by Christ in conjunction therewith (Joh 9:1-7). We too have, in a spiritual sense, been born blind. We too have been bidden by Jesus to go and wash in the pool of Siloam. So, washing ourselves in the pool of “the One Sent” (Joh 9:7), we see — for the first time — the hidden resources of strength and sustenance and protection to be found in the Lord of hosts: Christ, the “river of life” (Gen 2:10; Rev 22:1), the river flowing from under God’s throne (Eze 47:1-5), “a spring whose blessings never fail”. And, further, the Kingdom of God will witness “living waters” going forth from Jerusalem, both literal and figurative (Zec 14:8; Joe 3:18; Isa 30:25; 33:21; 41:18; 43:19,20; Joh 7:37), and in Christ himself a “fountain” for the purification of sin and uncleanness (Zec 13:1).

THE HOLY PLACE WHERE THE MOST HIGH DWELLS: AV has “tabernacles” (plural), prob ref to the “great tabernacle”, ie Solomon’s temple (Heb intensive plural). (NT) The Son of David has not yet established the full glory of his temple in his glorified saints.

THE MOST HIGH: Elyon, a title of the Almighty often associated with Gentiles: Gen 14:18; Deu 32:8; Psa 18:13; 47:2,3; Isa 14:14. It is first used of Melchizedek, priest of Elyon and king of Salem, the exalted (v 10 here) or elevated (Psa 48:2) city of God.

Psa 46:5

SHE WILL NOT FALL: “She shall not be moved” (AV) — and this in spite of the devastating cataclysm destroying the Assyrian camp less than a mile away (the ancient name of Mount Scopus is “the camp of the Assyrians”). The great “waves” of the Assyrian flood surged through Judah — sweeping everything before them — but they could not overflow Jerusalem, which was in God’s plan fixed and immovable (Psa 124:1,4,5; 125:1,2). The same word is used, for contrast, in v 2 (mountains “carried”, or moved) and v 6 (kingdoms moved).

(NT) Quoted in Heb 12:28, about the “heavenly Jerusalem… the general assembly, and church of the firstborn, which are written in heaven”. What a ct with v 6 here.

GOD WILL HELP HER AT BREAK OF DAY: “God shall help her, and that right early” (AV). Lit, at the dawn of the morning (RV mg), or “at the opening of the dawn” (Eur 2:17). The best commentary on these words is 2Ki 19:35 and Isa 37:36.

“O Thou whose ear is ever bowed to strains of human care; Who writest on my darkest cloud Thy rainbow soft and fair: When silent grief implores Thy aid, and begs Thy hand to move, Let my extremity be made the chariot of Thy love.

“A triumph of Thy loving skill, I rest upon Thy grace, Though midnight pains and tears conceal the glory of Thy face. Help me to wait till light appears, and let the morning prove How false and baseless were my fears, How faithful is Thy love.”

Psa 46:6

What a superb ct here. When the feared Assyrians “raged” (like uncontrollable waters: Isa 8:7), many kingdoms trembled. God speaks but once (in His storm and earthquake), and the whole earth is demoralized and abjectly silent!

Psa 46:7

THE LORD ALMIGHTY IS WITH US: “Immanuel”! The Isa 7:14 prophecy about, first, Hezekiah and then Christ is alluded to here. Lord of hosts = the Cherubim of Glory (1Sa 4:4; 2Sa 6:2; Isa 6:1-3; 37:15,16; Psa 24:10; 80:1,4; Hag 2:7). The LXX suggests “hosts of angels” — hence…

THE GOD OF JACOB: The Jacob who saw God’s angelic host at Mahanaim (Gen 32:1,2; cp Gen 28:15).

FORTRESS: Misgab (as in v 11) sig an impregnable place. A “fortress” (RSV). The sw occurs in Isa 33:16 (Isa 33 has quite a number of verbal contacts with Psa 46-48).

See Lesson, Selah.

Psa 46:8

(NT) With v 9, A satisfying picture of the final end of all human frightfulness, and of war itself: Isa 2:4; Eze 39:9; Hos 2:18; Hag 2:22; Rev 11:18.

SEE: “Behold” (AV). This Heb word is normally used of seeing a divine revelation, in this instance the “theophany” of desolations wrought by the angel of the Lord.

THE DESOLATIONS HE HAS BROUGHT ON THE EARTH: Eretz: Land, ie of Israel. And even this sounds like an understatement when contemplating 185,000 corpses!

Psa 46:9

HE MAKES WARS CEASE: After this the warlike Assyrians left Judah severely alone for a long time. The rest of this v describes the havoc in the Assyrian camp (cp Isa 9:4,5, which foretold all this; also cp Isa 2:2-4).

SHIELDS: AV and NIV mg have “chariots”. Chariots (agaloth) is, lit, carts (prob ox-drawn). The Assyrians were bringing up heavy siege equipment from the capture of Lachish, when overtaken by the avenging angel. (The LXX — followed by NEB and NIV — has, by one vowel change, “shields”.)

Psa 46:10

BE STILL, AND KNOW THAT I AM GOD: “Let go, desist”; cease from your own labors. “Give in” (Moffatt). And Hezekiah’s faith rested on this: ” ‘Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there be more with us that with him: With him is an arm of flesh: but with us is the Lord our God to help us, and to fight our battles.’ And the people rested themselves upon the words of Hezekiah king of Judah” (2Ch 32:7,8). And the people rested themselves on the faith of Hezekiah also! (In general, see also Exo 14:13 — the words of Moses, in a time of comparable deliverance.)

“A man whispered, ‘God, speak to me’, and a meadowlark sang. But the man did not hear. So the man yelled, ‘God, speak to me’, And the thunder rolled across the sky. But the man did not listen.

“The man looked around and said, ‘God, let me see you.’ And a star shone brightly. But the man did not notice. And the man shouted, ‘God, show me a miracle’, And a life was born. But the man did not notice.

“At last the man cried out in despair, ‘Touch me, God, and let me know You are here.’ Whereupon God reached down and touched the man. But the man brushed the butterfly away and walked on.”

“This is definitely not the hour when men take kindly to an exhortation to listen, for listening is not today a part of popular religion. We are at the opposite end of the pole from there. Religion has accepted the monstrous heresy that noise, size, activity and bluster make a man dear to God. But we may take heart. To a people caught in the tempest of the last great conflict God says, ‘Be still, and know that I am God,’ and still He says it, as if He means to tell us that our strength and safety lie not in noise but in silence” (AWT).

Psa 46:11

See Lesson, Selah.

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC”.

Psa 47:1

SUPERSCRIPTION: “OF THE SONS OF KORAH. A PSALM”. The triumph by a marvel of divine power over the brutal Assyrian aggression. Sennacherib’s proclamation had been: “Thus saith the great king…” (Isa 36:4). And by attempting to conquer Jerusalem, he was asserting his claim to be “like the Most High” (v 4; Isa 14:13)! But this Psa responds to his challenge with: ‘There is only one Great King!’ — Yahweh (vv 1,2,6,7,8). Psa 93, 97, 99 also belong to this majestic occasion. So also does Isa 52:7-10.

(NT) The more important theme is the assertion of the authority of God through His Messiah reigning in Zion. Now not only Israel but all the Gentiles (“nations” of vv 3,8, etc), and esp those who have been aggressively hostile to them, know that “God reigns”.

CLAP YOUR HANDS: Singular: “Clap your hand” — ie over your mouth: humility and silence (the same singular usage occurs in 2Ki 11:12 and Isa 55:12).

ALL YOU NATIONS: “All ye people” (AV). “Am” = the people of Israel, “all” twelve tribes — since representatives of each had come to Hezekiah at Jerusalem.

Psa 47:2

AWESOME: “Terrible” (AV), “to be reverenced or feared” (2Ch 20:29).

THE LORD MOST HIGH: The Heb “Elyon” emphasizes, as in Psa 46:4, the Gentile context of the psalm.

Psa 47:3

PEOPLES: The “nations” (AV) are l’ummim. The plural term refers probably to the surrounding Arab nations, who willingly reinforced the Assyrian onslaught (Isa 5:26,30; 29:7; 30:28; Mic 4:11; Psa 79:6). Herodotus calls Sennacherib “the king of the Arabians”.

(NT) “He shall subdue the people (all Arab enemies) under us (Israel).” This happens after there has been a period of Arab gloating that at last the hated people of Israel have not only been vanquished but are permanently (so they think!) reduced to inferiority: Psa 83:4; Eze 35:10; 36:2; Oba 1:15; etc.

UNDER OUR FEET: (NT) All of (spiritual) Israel will experience something of the victory won initially by Christ — that is, his enemies being put under his feet (Psa 8:6, notes; Psa 110:1; 1Co 15:25).

Psa 47:4

HE CHOSE OUR INHERITANCE FOR US: “Inheritance” is “nachalah”, suggesting the allotments of the Land to the twelve tribes and Levi. The LXX uses “his inheritance”, suggesting that “Jacob” is the inheritance, or heritage, of the Lord. See, on both ideas, Psa 16:5. Also, as to Israel being God’s special possession or heritage, see Exo 19:5 and Mal 3:16,17.

PRIDE: “Excellency” (AV). Heb “gaon”: lit, “rising”, or metaphorically “pride” (as RSV). The very best portion of Jacob’s inheritance, in which he exults with grateful joy (cp Isa 35:6; 60:15).

JACOB, WHOM HE LOVED: Alludes to the unification of the remnant of Israel with Judah, under Hezekiah.

See Lesson, Selah.

Psa 47:5

GOD HAS ASCENDED: ‘God coming down’ = the beginning of a theophany (eg Exo 19:20). Likewise, ‘God going up’ describes the termination of a theophany — in this case the final manifestation of divine might by which the Assyrian camp was decimated. That is, ‘God is finished with them!’ (cp Gen 17:22; Psa 68:18; Jdg 13:20 for similar usage; also see WS 204, for a more lengthy examination of these concepts).

THE SOUNDING OF TRUMPETS: Another feature of theophany: Exo 19:16,19; Jos 6:16,20. Also, it is a summons to God’s people (Num 10:1-10; Isa 27:13).

(NT) “Trumpets” = “shofar”. Trumpets are directly connected with the resurrection in 1Th 4:16; 1Co 15:51,52; and Rev 11:15,18. Trumpets signaled the “jubilee” of liberty to all captives, and the restoration of their inheritance (Lev 25:9-13,39-42,47-55; and cp Psa 47:4). And trumpets proclaimed the coronation or approach of a king (1Ki 1:34,39; 9:13; 11:12,14; Psa 98:6). This phrase also occurs in 2Sa 6:15, where the Ark of the Lord’s presence comes to dwell in His holy city.

Psa 47:7

Vv 7,8: Echoed in Rev 19:4-6.

KING OF ALL THE EARTH: Used also in Zec 14:9, with reference to the manifestation of Jehovah in His Son.

SING TO HIM A PSALM OF PRAISE: “Sing ye praises with understanding” (maschil). Not just with an overflow of emotion. Not rashly, carelessly, or superficially, but with a proper insight into the words and works of a majestic God: “I will sing with the understanding also” (1Co 14:15,16; cp also Col 3:16).

Psa 47:9

THE NOBLES OF THE NATIONS: This phrase might describe the rulers of Israel. But these rulers, acting in the place of an ill Hezekiah, switched to a faithless policy of reliance on Egypt (Isa 30:1-17; 31:1-9). So it is more likely that here the word “princes” / “nadib” (ie willing or voluntary) may ref the men of Asher and Manasseh and Zebulun, who willingly “humbled themselves and came to Jerusalem” to keep Hezekiah’s special Passover (2Ch 30:11,12). Alternatively, the word may refer to the Angel-warriors, who fought for Israel.

(NT) Princes = nadib, which sig “willing, or voluntary ones” (see AV mg). The sw describes those who are raised from the dead by Christ, when he asserts absolute dominion over the earth: “Thy people shall be willing (nadib) in the day of thy power… from the womb of the morning” (Psa 110:3). These “willing ones” are gathered together (ie Gen 49:10; Isa 11:10; Joh 12:32), to be with Christ.

THE PEOPLE OF THE GOD OF ABRAHAM: Abraham’s true seed (even Gentiles!) share in the fulfillment of the Promises God made to him: Gen 12:1-3; 13:14-17; 17:5,15-19; 22:17,18; Gal 3:27-29; Exo 3:15; Isa 41:8-10; Mat 22:32; Rom 4:11,12.

THE GOD OF ABRAHAM: The One who cares for Abraham’s seed, and who routs the enemies of Abraham: Gen. 14:14-16,20.

THE KINGS OF THE EARTH BELONG TO GOD: “Kings” = “shields” (NIV mg; AV). The great armaments from the plundered Assyrian camp, are now dedicated as trophies to the honor of the Lord. Or, perhaps, the golden shields of Solomon (1Ki 10:17), poss paid out by Hezekiah to Sennacherib as a bribe (2Ki 18:14-16), are now returned in triumph to their rightful owner.