Text -- Psalms 46:1-3 (NET)

Psalm 46

46:1 For the music director; by the Korahites; according to the alamoth style; a song. God is our strong refuge; he is truly our helper in times of trouble. 46:2 For this reason we do not fear when the earth shakes, and the mountains tumble into the depths of the sea, 46:3 when its waves crash and foam, and the mountains shake before the surging sea. (Selah)

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 46:2

Though there should be nothing but confusion, and desolations round about us: which are often expressed by such metaphors.

JFB: Psa 46:1

Upon Alamoth--most probably denotes the treble, or part sung by female voices, the word meaning "virgins"; and which was sung with some appropriately keyed instrument (compare 1Ch 15:19-21; see on Psa 6:1, title). The theme may be stated in LUTHER'S well-known words, "A mighty fortress is our God." The great deliverance (2Ki 19:35; Isa 37:36) may have occasioned its composition. (Psa 46:1-11)

JFB: Psa 46:1

Literally, "a place of trust" (Psa 2:12).

JFB: Psa 46:1

(Psa 18:2).

JFB: Psa 46:1

Literally, "a help He has been found exceedingly."

JFB: Psa 46:1

As in Psa 18:7.

JFB: Psa 46:2-3

The most violent civil commotions are illustrated by the greatest physical commotions.

JFB: Psa 46:3

Well represents the pride and haughtiness of insolent foes.

Clarke: Psa 46:1

God is our refuge - It begins abruptly, but nobly; ye may trust in whom and in what ye please: but God (Elohim) is our refuge and strength

Clarke: Psa 46:1

A very present help - A help found to be very powerful and effectual in straits and difficulties. The words are very emphatic: עזרה בצרות נמצא מאד ezerah betsaroth nimtsa meod , "He is found an exceeding, or superlative help in difficulties."Such we have found him, and therefore celebrate his praise.

Clarke: Psa 46:2

Therefore will not we fear - Let what commotions will take place in the earth, we will trust in the all-powerful arm of God. Probably the earthquake referred to, here means political commotions, such as those mentioned under the title; and by mountains, kings or secular states may be intended.

Clarke: Psa 46:3

Though the waters thereof roar - Waters, in prophetic language, signify people; and, generally, people in a state of political commotion, here signified by the term roar. And by these strong agitations of the people, the mountains - the secular rulers, shake with the swelling thereof - tremble, for fear that these popular tumults should terminate in the subversion of the state. This very people had seen all Asia in a state of war. The Persians had overturned Asia Minor, and destroyed the Babylonian empire: they had seen Babylon itself sacked and entered by the Persians; and Cyrus, its conqueror, had behaved to them as a father and deliverer. While their oppressors were destroyed, themselves were preserved, and permitted to return to their own land.

Calvin: Psa 46:1

1.God is our refuge and strength Here the Psalmist begins with a general expression or sentiment, before he comes to speak of the more particular deliverance. He begins by premising that God is sufficiently able to protect his own people, and that he gives them sufficient ground to expect it; for this the word מחסה , machaseh, properly signifies. In the second clause of the verse the verb he is found, which we translate in the present, is in the past tense, he has been found; and, indeed, there would be no impropriety in limiting the language to some particular deliverance which had already been experienced, just as others also have rendered it in the past tense. But as the prophet adds the term tribulations in the plural number, I prefer explaining it of a continued act, That God comes seasonably to our aid, and is never wanting in the time of need, as often as any afflictions press upon his people. If the prophet were speaking of the experience of God’s favor, it would answer much better to render the verb in the past tense. It is, however, obvious that his design is to extol the power of God and his goodness towards his people, and to show how ready God is to afford them assistance, that they may not in the time of their adversities gaze around them on every side, but rest satisfied with his protection alone. He therefore says expressly that God acts in such a manner towards them, to let the Church know that he exercises a special care in preserving and defending her. There can be no doubt that by this expression he means to draw a distinction between the chosen people of God and other heathen nations, and in this way to commend the privilege of adoption which God of his goodness had vouchsafed to the posterity of Abraham. Accordingly, when I said before that it was a general expression, my intention was not to extend it to all manner of persons, but only to all times; for the object of the prophet is to teach us after what manner God is wont to act towards those who are his people. He next concludes, by way of inference, that the faithful nave no reason to be afraid, since God is always ready to deliver them, nay, is also armed with invincible power. He shows in this that the true and proper proof of our hope consists in this, that, when things are so confused, that the heavens seem as it were to fall with great violence, the earth to remove out of its place, and the mountains to be torn up from their very foundations, we nevertheless continue to preserve and maintain calmness and tranquillity of heart. It is an easy matter to manifest the appearance of great confidence, so long as we are not placed in imminent danger: but if, in the midst of a general crash of the whole world, our minds continue undisturbed and free of trouble, this is an evident proof that we attribute to the power of God the honor which belongs to him. When, however, the sacred poet says, We will not fear, he is not to be understood as meaning that the minds of the godly are exempt from all solicitude or fear, as if they were destitute of feeling, for there is a great difference between insensibility and the confidence of faith. He only shows that whatever may happen they are never overwhelmed with terror, but rather gather strength and courage sufficient to allay all fear. Though the earth be moved, and the mountains fall into the midst of the sea, are hyperbolical modes of expression, but they nevertheless denote a revolution, and turning upside down of the whole world. Some have explained the expression, the midst of the sea, as referring to the earth. I do not, however, approve of it. But in order more fully to understand the doctrine of the psalm, let us proceed to consider what follows.

Calvin: Psa 46:3

3.Though the waters thereof roar, etc This verse ought to be read in connection with the verse which follows, because it is necessary to complete the sense, as if it had been said: Though the waters of the sea roar and swell, and by their fierce impetuosity shake the very mountains — even in the midst of these dreadful tumults, the holy city of God will continue to enjoy comfort and peace, satisfied with her small streams. The relative pronoun her, according to the common usage of the Hebrew language, is superfluous in this place. The prophet intended simply to say, that the small streams of a river would afford to the holy city abundant cause of rejoicing, though the whole world should be moved and destroyed. I have already mentioned shortly before how profitable is the doctrine taught us in this place, that our faith is really and truly tested only when we are brought into very severe conflicts, and when even hell itself seems opened to swallow us up. In like manner, we have portrayed to us the victory of faith over the whole world, when, in the midst of the utmost confusion, it unfolds itself, and begins to raise its head in such a manner as that although the whole creation seem to be banded together, and to have conspired for the destruction of the faithful, it nevertheless triumphs over all fear. Not that the children of God, when placed in peril, indulge in jesting or make a sport of death, but the help which God has promised them more than overbalances, in their estimation, all the evils which inspire them with fear. The sentiment of Horace is very beautiful, when, speaking of the righteous man and the man who feels conscious of no guilt, he says, (Car., Lib. iii., Od. 3,)

“ Dux inquieti turbidus Adriae,
Nec fulminantis magna Jovis manus,
Si fractus illabitur orbis,
Impavidum ferient ruinae.”

“Let the wild winds that rule the seas,
Tempestuous, all their horrors raise;
Let Jove’s dread arm with thunders rend the spheres;
Beneath the crush of worlds undaunted he appears.” ¹⁷⁶

But as no such person as he imagines could ever be found, he only trifles in speaking as he does. Their fortitude, therefore, has its foundation in the assurance of the divine protection alone, so that they who rely upon God, and put their trust in him, may truly boast, not only that they shall be undismayed, but also that they shall be preserved in security and safety amidst the ruins of a falling world.

Defender: Psa 46:2

This is more than poetic imagery. The mountains were carried into the sea during the Great Flood and this will happen again in the coming tribulation period (Rev 6:14; Rev 16:20)."

TSK: Psa 46:1

A song : Psa 48:1, Psa 66:1 *titles

Alamoth : 1Ch 15:20

refuge : Psa 46:7, Psa 46:11, Psa 62:7, Psa 62:8, Psa 91:1-9, Psa 142:5; Pro 14:26, Pro 18:10; Luk 13:34; Heb 6:18

a very : Psa 145:18; Gen 22:14; Deu 4:7; 2Sa 22:17-20

TSK: Psa 46:2

will : Psa 23:4, Psa 27:3; Mat 8:24-26; Heb 13:6

though : Gen 7:11, Gen 7:12; Luk 21:9-11, Luk 21:25-28, Luk 21:33; 2Pe 3:10-14

mountains : Mat 21:21

midst of the sea : Heb. heart of the seas

TSK: Psa 46:3

the waters : Psa 18:4, Psa 93:3, Psa 93:4; Job 38:11; Isa 5:3, Isa 17:12, Isa 17:13; Jer 5:22; Mat 7:25; Rev 17:15

mountains : Psa 114:4-7; Jdg 5:4, Jdg 5:5; 1Ki 19:11; Job 9:5, Job 9:6; Jer 4:24; Mic 1:4; Nah 1:5; Rev 16:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 46:1

God is our refuge and strength - God is for us as a place to which we may flee for safety; a source of strength to us in danger. The first word, "refuge,"from a verb meaning to "flee,"and then "to flee to"- הסה châsâh - or to take shelter in - denotes a place to which one would flee in time of danger - as a lofty wall; a high tower; a fort; a fortress. See the notes at Psa 18:2. The idea here is, that the people of God, in time of danger, may find him to be what such a place of refuge would be. Compare Pro 18:10. The word "strength"implies that God is the source of strength to those who are weak and defenseless; or that we may rely on his strength "as if"it were our own; or that we may feel as safe in his strength as though we had that strength ourselves. We may make it the basis of our confidence as really as though the strength resided in our own arm. See the notes at Psa 18:2.

A very present help - The word "help"here means aid, assistance. The word "trouble"would cover all that can come upon us which would give us anxiety or sorrow. The word rendered "present"- נמצא nim^e tsâ' - means rather, "is found,"or "has been found;"that is, he has "proved"himself to be a help in trouble. The word "present,"as if he were near to us, or close by us, does not accurately express the idea, which is rather, that "he has been found"to be such, or that he has always "proved"himself to be such a help, and that, therefore, we may now confide in him. The word "very,"or "exceedingly,"is added to qualify the whole proposition, as if this were "emphatically true."It was true in the most eminent sense that God had always been found to be such a helper, and, "therefore,"there was nothing to fear in the present distress. Psa 46:2.

Barnes: Psa 46:2

Therefore will not we fear - Our confidence in God shall be unshaken and abiding. Having Him for our refuge and strength Psa 46:1, we can have nothing to fear. Compare Psa 56:3.

Though the earth be removed - literally, "in the changing of the earth;"that is, though the earth should be changed. This may either mean, Though the earth should change its place or its very structure in these convulsions; or, though it should perish altogether. Compare Psa 102:26. The idea is, that they would not be afraid, though the convulsions then occurring in the world should be continued, and should be extended so far as to destroy the very earth itself. God would remain their friend and protector, and they would have nothing to fear.

And though the mountains be carried into the midst of the sea - Margin, as in Hebrew, "into the heart of the seas."This may either be understood literally, as implying that they would "not"be afraid though the mountains, the most fixed and firm things of earth, should be uprooted and sunk in the ocean - implying that nothing earthly was stable; or, the mountains here may be referred to as emblems of that which seemed to be most settled and established on earth - the kingdoms of the world. The idea is, that in any convulsion - any change - any threatened danger - they would place confidence in God, who ruled over all, and who could not change. It will be seen at once that this entire description of trust and confidence in God is applicable to the time of Hezekiah, and to the feelings which he manifested when the land was invaded by the hosts of Sennacherib, and when wars and commotions were abroad among the kingdoms of the earth. See the introduction to the psalm. It was, also, eminently suited to console the mind in the circumstances to which Luther so often applied the psalm - the agitations, convulsions, wars, dangers in Europe, in the time of the Reformation. It is suited to any time of trouble, when commotions and revolutions are occurring in the earth, and when everything sacred, true, and valuable seems to be in danger.

Barnes: Psa 46:3

Though the waters thereof roar and be troubled - The waters of the sea. The idea is, that they would not be afraid though everything should be in commotion, and be as unsettled as the restless waves of the ocean. The earth might be changed, the mountains removed, the agitated sea roar and dash against the shore, but their minds would be calm. The word rendered "be troubled"means to boil; to ferment; to foam; and here it refers to the ocean as agitated and lashed into foam. Nothing is more sublime and fearful than the ocean in a storm; nothing furnishes a better illustration of the peace produced by confidence in God amid the agitations which occur in the world, than the mind of a seaman that is calm when the ocean is heaved in wild commotion.

Though the mountains shake with the swelling thereof - The rolling ocean breaking against; the sides of the mountains on its shore, and seeming to shake them to their foundation. The word rendered "swelling"means properly majesty, glory; then pride, haughtiness, insolence. Literally, "though the mountains tremble through their pride."Compare Psa 124:5. On the word "Selah,"see the notes at Psa 3:2.

Poole: Psa 46:2

Though there should be nothing but shakings, and confusions, and desolations in all the nations round about us; which are oft expressed by such metaphors, as Jer 51:25 Hag 2:21,22 Rev 6:14 .

Poole: Psa 46:3

Though the sea be very tempestuous, and its waters (by which a multitude of people is oft signified, as Rev 17:1,15 ) rage, to Wit, against us, as appears from the following verses. Though its raging waves assault mighty princes and kingdoms, and make them shake and be ready to fall down.

Haydock: Psa 46:1

The Gentiles are invited to praise God for the establishment of the kingdom of Christ.

This psalm appears to be a sequel to the former psalm, and is addressed to the Gentiles who were present at the dedication of the second temple, as Darius had ordered his governors to assist the Jews, 1 Esdras vi. 15. See Esther viii. 17. ---

Many explain it of the translation of the ark: but the Fathers behold the establishment of Christianity, and the ascension of Christ, ver. 6. (Calmet)

Gill: Psa 46:1

God is our refuge and strength,.... That is, Christ, who is God as well as man, is the "refuge" for souls to fly unto for safety; as for sensible sinners, in a view of danger, wrath, and misery, so for saints, in every time of distress; typified by the cities of refuge, under the legal dispensation; See Gill on Psa 9:9; and he it is from whom they have all their spiritual strength, and every renewal and supply of it, to exercise grace, perform duties, withstand enemies, bear the cross patiently, show a fortitude of mind under the sorest distresses, and hold on and out unto the end: in short, he is the strength of their hearts, under the greatest trials, of their lives, amidst the greatest dangers; and of their salvation, notwithstanding all their enemies;

a very present help in trouble; whether inward or outward, of soul or body; the Lord helps his people under it to bear it, and he helps them out of it in the most proper and seasonable time: they are poor helpless creatures in themselves; nor can any other help them but the Lord, who made heaven and earth; and he helps presently, speedily, and effectually: in the Hebrew text it is, "he is found an exceeding help in trouble" ^t; in all kind of trouble that the saints come into, the Lord has been found, by experience, to be an exceeding great helper of them; moreover, he is easily and always to be come at, and found by them for their help.

Gill: Psa 46:2

Therefore will not we fear,...., The consideration of the Lord's being the refuge, strength, and help of his people, in all times of trouble and distress, has a great influence on their faith and confidence, and makes them intrepid and fearless in the midst of the greatest dangers: nor indeed have they any reason to be afraid of men or devils, since the Lord is on their side; nor should they indulge a slavish fear on any account whatever;

though the earth be removed; or "changed" ^u, as to its position or fruitfulness; or whatever changes, vicissitudes, and revolutions may be in the kingdoms, nations, and among the inhabitants of the earth, through wars and desolations made thereby;

and though the mountains be carried into the midst of the sea; so the destruction of kingdoms, empires, and cities, is expressed by a like phrase; as of Babylon, Jer 51:25; and of the Roman and Pagan empire, Rev 6:12, and of the city of Rome, Rev 8:8.

Gill: Psa 46:3

Though the waters thereof roar and be troubled,.... The noise of which causes men's hearts to fail them for fear, Luk 21:25;

though the mountains shake with the swelling thereof. All these figurative expressions denote the hurlyburlies, confusions, and disorders that have been or will be in the world; amidst all which the people of God have no reason to fear; for it is always well with the righteous, let it go how it will with others. The passage may be applied to the destruction of Jerusalem, and the wars preceding it, and the dispersion of the Jews upon it; when true believers in Christ found him to be their refuge, strength, and help in that time of trouble, such as never was the like, and were safe and without fear; and Aben Ezra, a Jewish commentator, thinks it is right to interpret this psalm concerning the wars of Jerusalem: moreover, these words may be applied to any other time of calamity, through war or persecution, that has been since; as also to any that is to come; as to the slaying of the witnesses, the hour of temptation that will try all that are upon the earth; and even to the day of judgment, when heaven and earth shall flee away from the face of the Judge; when the heavens shall be folded up as a garment, and the earth, and all that is therein, shall be burnt up, and the whole world of the ungodly shall be thrown into the utmost panic, the saints will be safe with Christ, and ever happy with him; and, in the worst of times in this world, God is always their covenant God, their shield, portion, and exceeding great reward; Christ is their Redeemer and Saviour, their city of refuge, and strong hold; and though they may be plundered of their goods and property, they have a better and a more enduring substance in heaven; an estate, an inheritance there, that can never be taken away; and even should their enemies kill the body, that is the utmost they can do; their souls are safe in the hands of Christ; their life is hid with him; and when he shall appear, they shall appear with him in glory; and therefore they may well say, "we will not fear" ^w.

Selah; on this word; see Gill on Psa 3:2.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 46:1

¹ sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.

² sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.

³ tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”

⁴ tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.

NET Notes: Psa 46:2

¹ tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).

² tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”

³ tn Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.

NET Notes: Psa 46:3

¹ tn Heb “its waters.”

² tn Or “roar.”

³ tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.

⁴ tn Heb “at its swelling.” The Hebrew word often means “pride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs הָמָה (hamah, “crash; roar,” v. 3) and מוֹט (mot, “shake,” v. 2) in v. 6, where nations/kingdoms “roar” and “shake,” suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).

Geneva Bible: Psa 46:1

"To the chief Musician for the sons of Korah, A Song upon ^{( a )} Alamoth." God [is] our refuge and strength, a very present help in ^{( b )} trouble.

^{( a )} Which was either a musical instrument or a solemn tune, to which this psalm was sung.

^{( b )} In all manner of troubles God shows his speedy mercy and power in defending his.

Geneva Bible: Psa 46:2

Therefore will not we ^{( c )} fear, though the earth be removed, and though the mountains be carried into the midst of the sea;

^{( c )} That is, we will not be overcome with fear.

Geneva Bible: Psa 46:3

[Though] the waters thereof ^{( d )} roar [and] be troubled, [though] the mountains shake with the swelling thereof. Selah.

^{( d )} Though the afflictions rage, yet the rivers of God's mercies bring sufficient comfort to his.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 46:1-11

1 The confidence which the church has in God.

8 An exhortation to behold it.

Maclaren: Psa 46:3-6

The City And River Of God

There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High. 5. God is in the midst of her; she shall not be moved: God shall help her, and that right early. 6. The heathen raged, the kingdoms were moved: He uttered His voice, the earth melted. 7. The Lord of hosts is with us; the God of Jacob is our refuge.'--Psalm 46:4-7.

THERE are two remarkable events in the history of Israel, one or other of which most probably supplied the historical basis upon which this psalm rests. One is that wonderful deliverance of the armies of Jehoshaphat from the attacking forces of the bordering nations, which is recorded in the twentieth chapter of the Book of Chronicles. There you will find that, by a singular arrangement, the sons of Korah, members of the priestly order, were not only in the van of the battle, but celebrated the victory by hymns of gladness. It is possible that this may be one of those hymns; but I think rather that the more ordinary reference is the correct one, which sees in this psalm and in the two succeeding ones, echoes of that supernatural deliverance of Israel in the time of Hezekiah, when The Assyrian came down like a wolf on the fold,' and Sennacherib and all his army were, by the blast of the breath of His nostrils, swept into swift destruction.

The reasons for that historical reference may be briefly stated. We find, for instance, a number of remarkable correspondences between these three psalms and portions of the Book of the prophet Isaiah, who, as we know, lived in the period of that deliverance. The comparison, for example, which is here drawn with such lofty, poetic force between the quiet river which makes glad the city of God,' and the tumultuous billows of the troubled sea, which shakes the mountain and moves the earth, is drawn by Isaiah in regard to the Assyrian invasion, when he speaks of Israel refusing the waters of Shiloah, which go softly,' and, therefore, having brought upon them the waters of the river--the power of Assyria--which shall fill the breadth of Thy land, O Immanuel!' Notice, too, that the very same consolation which was given to Isaiah, by the revelation of that significant appellation, Immanuel, God with us,' appears in this psalm as a kind of refrain, and is the foundation of all its confident gladness, The Lord of Hosts is with us.' Besides these obvious parallelisms, there are others to which I need not refer, which, taken together, seem to render it at least probable that we have in this psalm the devotional echo of the great deliverance of Israel from Assyria in the time of Hezekiah.

Now, these verses are the cardinal central portion of the song. We may call them The Hymn of the Defence and Deliverance of the City of God. We cannot expect to find in poetry the same kind of logical accuracy in the process of thought which we require in treatises; but the lofty emotion of devout song obeys laws of its own: and it is well to surrender ourselves to the flow, and to try to see with the Psalmist's eyes for a moment his sources of consolation and strength.

I take the four points which seem to be the main turning-points of these verses--first, the gladdening river; second, the indwelling Helper; third, the conquering voice; and fourth, the alliance of ourselves by faith with the safe dwellers in the city of God.

I. First, We Have The Gladdening River--An Emblem Of Many Great And Joyous Truths.

The figure is occasioned by, or at all events derives much of its significance from, a geographical peculiarity of Jerusalem. Alone among the great cities and historical centres of the world, it stood upon no broad river. One little perennial stream, or rather rill of living water, was all which it had; but Siloam was mightier and more blessed for the dwellers in the rocky fortress of the Jebusites than the Euphrates, Nile, or Tiber for the historical cities which stood upon their banks. One can see the Psalmist looking over the plain eastward, and beholding in vision the mighty forces which came against them, symbolised and expressed by the breadth and depth and swiftness of the great river upon which Nineveh sat as a queen, and then thinking upon the little tiny thread of living water that flowed past the base of the rock upon which the temple was perched. It seems small and unconspicuous--nothing compared to the dash of the waves and the rise of the floods of those mighty secular empires, still, There is a river the streams whereof shall make glad the city of God.' Its waters shall never fail, and thirst shall flee whithersoever this river comes.

It is also to be remembered that the psalm is running in the track of a certain constant symbolism that pervades all Scripture. From the first book of Genesis down to the last chapter of Revelation, you can hear the dashing of the waters of the river. It went out from the garden and parted into four heads.' Thou makest them drink of the river of Thy pleasures.' Behold, waters issued out from under the threshold of the house eastward,' and everything shall live whithersoever the river cometh.' He that believeth on me, out of His belly shall flow rivers of living water.'

And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.' Isaiah, who has already afforded some remarkable parallels to the words of our psalm, gives another very striking one to the image now under consideration, when he says, The glorious Lord will be unto us a place of broad rivers: and streams, wherein shall go no galley with oars.'

The picture in that metaphor is of a stream lying round Jerusalem, like the moated rivers which girdle some of the cities in the plains of Italy, and are the defence of those who dwell enclosed in their flashing links.

Guided, then, by the physical peculiarity of situation which I have referred to, and by the constant meaning of Scriptural symbolism, I think we must conclude that this river, the streams whereof make glad the city of God,' is God Himself in the outflow and selfcommunication of His own grace to the soul. The stream is the fountain in flow. The gift of God, which is living water, is God Himself, considered as the ever-imparting Source of all refreshment, of all strength, of all blessedness. This spake He of the Spirit, which they that believe should receive.'

We must dwell for a moment or two still further upon these words, and mark how this metaphor, in a most simple and natural way, sets forth very grand and blessed spiritual truths with regard to this communication of God's grace to them that love "Him and trust Him. First, I think we may see here a very beautiful suggestion of the manner, and then of the variety, and then of the effects of that communication of the divine love and grace.

We have only to read the previous verses to see what I mean. God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof.' There you can hear the wild waves dashing round the base of the firm hills, sapping their strength, and toppling their crests down in the bubbling, yeasty foam. Remember how, not only in Scripture but in all poetry, the sea has been the emblem of endless unrest. Its waters, those barren, wandering fields of foam, going moaning round the world with unprofitable labour, how they have been the emblem of unbridled power, of tumult and strife, and anarchy and rebellion! Then mark how our text brings into sharpest contrast with all that hurly-burly of the tempest, and the dash and roar of the troubled waters, the gentle, quiet flow of the river,' the streams whereof make glad the city of God'; the translucent little ripples purling along beds of golden pebbles, and the enamelled meadows drinking the pure stream as it steals by them. Thus, says our psalm, not with noise, not with tumult, not with conspicuous and destructive energy, but in silent, secret underground communication, God's grace, God's love, His peace, His power, His almighty and gentle Self flow into men's souls. Quietness and confidence on our sides correspond to the quietness and serenity with which He glides into the heart. Instead of all the noise of the sea you have within the quiet impartations of the voice that is still and small, wherein God dwells. The extremest power is silent. The mightiest force in all the universe is the force which has neither speech nor language. The parent of all physical force, as astronomers seem to be more and more teaching us, is the great central sun which moveth all things, which operates all physical changes, whose beams are all but omnipotent, and yet fall so quietly that they do not disturb the motes that dance in their path. Thunder and lightning are child's play compared with the energy that goes to make the falling dews and quiet rains. The power of the sunshine is the root power of all force which works in material things. And so we turn, with the symbol in our hands, to the throne of God, and when He says, Not by might, nor by power, but by My Spirit,' we are aware of an energy, the signature of whose might is its quietness, which is omnipotent because it is gentle and silent. The seas may roar and be troubled, the tiny thread of the river is mightier than them all.

And then, still further, in this first part of our text there is also set forth very distinctly the number and the variety of the gifts of God. The streams whereof,' literally, the divisions whereof,'--that is to say, going back to Eastern ideas, the broad river is broken up into canals that are led off into every man's little bit of garden ground; coming down to modern ideas, the water is carried by pipes into every man's household and chamber. The stream has its divisions; listen to words that are a commentary upon the meaning of this verse, All these worketh that one and the selfsame Spirit, dividing unto every man severally as He will' --an infinite variety, an endless diversity, according to all the petty wants of each that is supplied thereby. As you can divide water all but infinitely, and it will take the shape of every containing vessel, so into every soul according to its capacities, according to its shape, according to its needs, this great gift, this blessed presence of the God of our strength, will come. The varieties of His gifts are as much the mark of His omnipotence as the gentleness and stillness of them.

And then I need only touch upon the last thought, the effects of this communicated God. The streams make glad'--with the gladness which comes from refreshment, with the gladness which comes from the satisfying of all thirsty desires, with the gladness which comes from the contact of the spirit with absolute completeness; of the will, with perfect authority; of the heart, with changeless love; of the understanding, with pure incarnate truth; of the conscience, with infinite peace; of the child, with the Father; of my emptiness, with His fulness; of my changeableness, with His immutability; of my incompleteness, with His perfectness. They to whom this stream passes shall know no thirst; they who possess it from them it shall come. Out of him shall flow rivers of living water.' That all-sufficient Spirit not only becomes to its possessor the source of individual refreshment, and slakes his own thirst, but flows out from him for the gladdening of others.

The least flower with a brimming cup may stand,And share its dew-drop with another near.'

The city thus supplied may laugh at besieging hosts. With the deep reservoir in its central fortress, the foe may do as they list to all surface streams, its water shall be sure, and no raging thirst shall ever drive it to surrender. The river breaks from the threshold of the Temple, within its walls, and when all beyond that safe enclosure is cracked and parched in the fierce heat, and no green thing can be seen in the dry and thirsty land, that stream shall make glad the city of our God,' and everything shall live whithersoever the river cometh.' Thou shalt be as a well-watered garden, and as a river whose streams fail not.'

II. Then Notice, Secondly, Substantially The Same General Thought, But Modified And Put In Plain Words--The Indwelling Helper.

God is in the midst of her, she shall not be moved: God shall help her, and that right early,' or, as the latter clause had better be translated, as it is given in the margin of some of our Bibles,' God shall help her at the appearance of the morning.' There are two promises here: first of all, the constant presence; and second, help at the right time. Whether there be actual help or no, there is always with us the potential help of God, and it flashes into energy at the moment that He knows to be the right one. The appearing of the morning' He determines; not you or I. Therefore, we may be confident that we have God ever by our sides. Not that that Presence is meant to avert outward or inward trouble and trial, and painfulness and weariness; but in the midst of these, and while they last, here is the assurance, She shall not be moved" and that it will not always last, here is the ground of the confidence, God shall help her when the morning, dawns.'

I need not point out to you the contrast here between the tranquillity of the city which has for its central Inhabitant and Governor the omnipotent God, and the tumult of all that turbulent earth. The waves of the troubled waters break everywhere, they run over the fiat plains and sweep over the mountains of secular strength and outward might, and worldly kingdoms, and human polities and earthly institutions, acting on them all either by slow corrosive action at the base, or by the tossing floods swirling against them, until they shall be lost in the ocean of time. For the history of the world is the judgment of the world.' When He wills the plains are covered and mountains disappear, but one rock stands fast--The mountain of the Lord's house is exalted above the top of the mountains'; and when everything is rocking and swaying in the tempests, here is fixity and tranquillity. She shall not be moved.' Why? Because of her citizens? No. Because of her guards and gates? No! Because of her polity? No! Because of her orthodoxy? No! But because God is in her, and she is safe, and where He dwells no evil can come. Thou carriest Caesar and his fortunes.' The ship of Christ carries the Lord and His fortunes; and, therefore, whatsoever becomes of the other little ships in the wild dash of the tempest, this with the Lord on board arrives at its desired haven--God is in the midst of her, she shall not be moved.'

Then, still further, that Presence which is always the pledge of stability, and unmoved calm, even while causes of agitation are storming around, will, as I said, flash into energy, and be a Helper and a Deliverer at the right moment. And when will that right moment be? At the appearing of the morning. And when they arose early in the morning, they were all dead corpses'; in the hour of greatest extremity, but ere the foe has executed his purposes; not too soon for fear and faith, not too late for hope and help; when the morning dawns, when the appointed hour of deliverance, which He alone determines, has struck. It is not for you to know the times and seasons'; but this we may know, that He who is the Lord of time will ever save at the best possible moment. He will not come so quickly as to prevent us from feeling our need; He will not tarry so long as to make us sick with hope deferred, or so long as to let the enemy fulfil his purposes of destruction. Lord, behold! he whom Thou lovest is sick. Now Jesus loved Martha, and her sister, and Lazarus. When He had heard therefore that he was sick, He abode two days still in the same place where He was … Lord, if Thou hadst been here, my brother had not died. Jesus saith unto her, Thy brother shall rise again And he that was dead came forth.'

The Lord may seem to sleep on His hard wooden pillow in the stern of the little fishing boat, and even while the flail craft begins to fill may show no sign of help. But ere the waves have rolled over her, the cry of fear that yet trusts, and of trust that yet fears, wakes Him who knew the need, even while He seemed to slumber, and one mighty word, as of a master to some petulant slave, Peace! be still,' hushes the confusion, and rebukes the fear, and rewards the faith.

The Lord is in the midst of her'--that is the perennial fact. The Lord shall help her, and that right early' --that is the grace for seasonable help.'

III. The Psalm Having Set Forth These Broad Grounds Of Confidence, Goes On To Tell The Story Of Actual Deliverance Which Confirms Them,

And of which they are indeed but the generalised expression.

The condensed narrative moves to its end by a series of short crashing sentences like the ring of the destructive axe at the roots of trees. We see the whole sequence of events as by lightning flashes, which give brief glimpses and are quenched. The grand graphic words seem to pant with haste, as they record Israel's deliverance. That deliverance comes from the Conquering Voice. The heathen raged' (the same word, we may note, as is found a verse or two back, Though the waters thereof roar'), the kingdoms were moved; He uttered His voice, the earth melted.' With what vigour these hurried sentences describe, first, the wild wrath and formidable movements of the foe, and then the One Sovereign Word which quells them all, as well as the instantaneous weakness that dissolves the seeming solid substance when the breath of His lips smites it!

And where will you find a grander or loftier thought than this, that the simple word--the utterance of the pure will of God conquers all opposition, and tells at once in the sphere of material things? He speaks, and it is done. At the sound of that thunder-voice, hushed stillness and a pause of dread fall upon all the wide earth, deeper and more awe-struck than the silence of the woods with their huddling leaves, when the feebler peals roll through the sky. The depths are congealed in the heart of the sea' --as if you were to lay hold of Niagara in its wildest plunge, and were with a word to freeze all its descending waters and stiffen them into immovableness in fetters of eternal ice. So He utters His voice, and all meaner noises are hushed. The lion hath roared, who shall not fear?'

He speaks--no weapon, no material vehicle is needed. The point of contact between the pure divine will and the material creatures which obey its behests is ever wrapped in darkness, whether these be the settled ordinances which men call nature, or the less common which the Bible calls miracle. In all alike there is, to every believer in a God at all, an incomprehensible action of the spiritual upon the material, which allows of no explanations to bridge over the gulf recognised the broken utterances of our psalm, He uttered His voice: the earth melted.'

How grandly, too, these last words give the impression of immediate and utter dissolution of all opposition! All the Titanic brute forces are, at His voice, disintegrated, and lose their organisation and solidity. The hills melted like wax'; The mountains flowed down at Thy presence.' The hardness and obstinacy is all liquefied and enfeebled, and parts with its consistency and is lost in a fluid mass. As two carbon points when the electric stream is poured upon them are gnawed to nothingness by the fierce heat, and you can see them wasting before your eyes, so the concentrated ardour of His breath falls upon the hostile evil, and lo! it is not.

The Psalmist is generalising the historical fact of the sudden and utter destruction of Sennacherib's host into a universal law. And it is a universal raw--true for us as for Hezekiah and the sons of Korah, true for all generations. Martin Luther might well make this psalm the battle cry of the Reformation, and we may well make our own the rugged music and dauntless hope of his rendering of these words:-

And let the Prince of IllLook grim as e'er he will,He harms us not a whit.For why? His doom is writ,A word shall quickly slay him.'

IV. Then Note, Finally, How The Psalm Shows Us The Act By Which We Enter The City Of God.

The Lord of Hosts is with us; the God of Jacob is our refuge.' It is not enough to lay down general truths, however true and however blessed, about the safe and sacred city of God--not enough to be theoretically convinced of the truth of the supreme governance and ever-present aid of God. We must take a further step that will lead us far beyond the regions of barren intellectual apprehension of the great truths of God's love and care. These truths are nothing to us, brethren! unless, like the Psalmist here, we make them our own, and losing the burden of self in the very act of grasping them by faith, unite ourselves with the great multitude who are joined together in Him, and say, He is my God: He is our refuge.' That living act of appropriating faith' presupposes, indeed, the presence of these truths in our understandings, but in the very act they are changed into powers in our lives. They pass into the affections and the will. They are no more empty generalities. Bread nourishes, not when it is looked at, but when it is eaten. He that eateth Me, even he shall live by Me.' We feed on Christ when we make Him ours by faith, and each of us is sustained and blessed by Him when we can say, My Lord and my God!'

Mark, too, how there is here set forth the twofold ground for our calmest confidence in these two mighty names of God.

The Lord of Hosts is with us.' That majestic name includes all the deepest and most blessed thoughts of God which the earlier revelation imparted. That name of Jehovah' proclaims at once His Eternal Being and His covenant relation--manifesting Him by its mysterious meaning as He who dwells above time, the tideless sea of absolute unchanging existence, from whom all the stream of creatural life flows forth many-coloured and transient, to whom it all returns, who, Himself unchanging, changeth all things, and declaring Him, by the historical associations connected with it, as having unveiled His purposes in firm words, to which men may trust, and as having entered into that solemn league with Israel which underlay their whole national life. He is the Lord the Eternal,--the covenant name.

He is the Lord of Hosts, the Imperator,' absolute Master and Commander, Captain and King of all the combined forces of the universe, whether they be personal or impersonal, spiritual or material, who, in serried ranks, wait on Him, and move harmonious, obedient to His will. And this Eternal Master of the legions of the universe is with us, weak and poor, and troubled and sinful as we are. Therefore, we will not fear: what can man do unto us?

Again, when we say, The God of Jacob is our refuge,' we reach back into the past, and lay hold of the mercies promised to, and received by, the long vanished generations who trusted in Him and were lightened. As, by the one name, we appeal to His own Being and uttered pledge, so, by the other, we appeal to His ancient deeds--past as we call them, but present with Him, who lives and loves in the undivided eternity above the low fences of time. All that He has been, He is; all that He has done, He is doing. We on whom the ends of the earth are come have the same Helper, the same Friend that the world's grey fathers' had. They that go before do not prevent them that come after. The river is full still. The van of the pilgrim host did, indeed, long, long ago drink and were satisfied, but the bright waters are still as pellucid, still as near, still as refreshing, still as abundant as they ever were. Nay, rather, they are fuller and more accessible to us than to patriarch and Psalmist, God having provided some better thing for us, that they without us should not be made perfect.'

For we, brethren! have a fuller revelation of that mighty name, and a more wondrous and closer divine presence by our sides. The psalm rejoices in that The Lord of Hosts is with us'; and the choral answer of the Gospel swells into loftier music, as it tells of the fulfilment of psalmists' hopes and prophets' visions in Him who is called Immanuel,' which is, being interpreted,' God with us.' The psalm is confident in that God dwelt in Zion, and our confidence has the more wondrous fact to lay hold of, that even now the Word who dwelt among us makes His abode in every believing heart, and gathers them all together at last in that great city, round whose flashing foundations no tumult of ocean beats, whose gates of pearl need not be closed against any foes, with whose happy citizens God will dwell, and they shall be His people, and God Himself shall be with them, and be their God.'

MHCC: Psa 46:1-5

This psalm encourages to hope and trust in God; in his power and providence, and his gracious presence with his church in the worst of times. We may apply it to spiritual enemies, and the encouragement we have that, through Christ, we shall be conquerors over them. He is a Help, a present Help, a Help found, one whom we have found to be so; a Help at hand, one that is always near; we cannot desire a better, nor shall we ever find the like in any creature. Let those be troubled at the troubling of the waters, who build their confidence on a floating foundation; but let not those be alarmed who are led to the Rock, and there find firm footing. Here is joy to the church, even in sorrowful times. The river alludes to the graces and consolations of the Holy Spirit, which flow through every part of the church, and through God's sacred ordinances, gladdening the heart of every believer. It is promised that the church shall not be moved. If God be in our hearts, by his word dwelling richly in us, we shall be established, we shall be helped; let us trust and not be afraid.

Matthew Henry: Psa 46:1-5

The psalmist here teaches us by his own example.

I. To triumph in God, and his relation to us and presence with us, especially when we have had some fresh experiences of his appearing in our behalf (Psa 46:1): God is our refuge and strength; we have found him so, he has engaged to be so, and he ever will be so. Are we pursued? God is our refuge to whom we may flee, and in whom we may be safe and think ourselves so; secure upon good grounds, Pro 18:10. Are we oppressed by troubles? Have we work to do and enemies to grapple with? God is our strength, to bear us up under our burdens, to fit us for all our services and sufferings; he will by his grace put strength into us, and on him we may stay ourselves. Are we in distress? He is a help, to do all that for us which we need, a present help, a help found (so the word is), one whom we have found to be so, a help on which we may write Probatum est - It is tried, as Christ is called a tried stone, Isa 28:16. Or, a help at hand, one that never is to seek for, but that is always near. Or, a help sufficient, a help accommodated to every case and exigence; whatever it is, he is a very present help; we cannot desire a better help, nor shall ever find the like in any creature.

II. To triumph over the greatest dangers: God is our strength and our help, a God all-sufficient to us; therefore will not we fear. Those that with a holy reverence fear God need not with any amazement to be afraid of the power of hell or earth. If God be for us, who can be against us; to do us any harm? It is our duty, it is our privilege, to be thus fearless; it is an evidence of a clear conscience, of an honest heart, and of a lively faith in God and his providence and promise: " We will not fear, though the earth be removed, though all our creature-confidences fail us and sink us; nay, though that which should support us threaten to swallow us up, as the earth did Korah,"for whose sons this psalm was penned, and, some think, by them; yet while we keep close to God, and have him for us, we will not fear, for we have no cause to fear;

- Si fractus illabatur orbis,

Impavidum ferient ruinae

- Hor.

- Let Jove's dread arm

With thunder rend the spheres,

Beneath the crush of worlds undaunted he appears.

Observe here, 1. How threatening the danger is. We will suppose the earth to be removed, and thrown into the sea, even the mountains, the strongest and firmest parts of the earth, to lie buried in the unfathomed ocean; we will suppose the sea to roar and rage, and make a dreadful noise, and its foaming billows to insult the shore with so much violence as even to shake the mountains, Psa 46:3. Though kingdoms and states be in confusion, embroiled in wars, tossed with tumults, and their governments in continual revolution - though their powers combine against the church and people of God, aim at no less than their ruin, and go very near to gain their point - yet will not we fear, knowing that all these troubles will end well for the church. See Psa 93:4. If the earth be removed, those have reason to fear who have laid up their treasures on earth, and set their hearts upon it; but not those who have laid up for themselves treasures in heaven, and who expect to be most happy when the earth and all the works that are therein shall be burnt up. Let those be troubled at the troubling of the waters who build their confidence on such a floating foundation, but not those who are led to the rock that is higher than they, and find firm footing upon that rock. 2. How well-grounded the defiance of this danger is, considering how well guarded the church is, and that interest which we are concerned for. It is not any private particular concern of our own that we are in pain about; no, it is the city of God, the holy place of the tabernacles of the Most High; it is the ark of God for which our hearts tremble. But, when we consider what God has provided for the comfort and safety of his church, we shall see reason to have our hearts fixed, and set above the fear of evil tidings. Here is, (1.) Joy to the church, even in the most melancholy and sorrowful times (Psa 46:4): There is a river the streams whereof shall make it glad, even then when the waters of the sea roar and threaten it. It alludes to the waters of Siloam, which went softly by Jerusalem (Isa 8:6, Isa 8:7): though of no great depth or breadth, yet the waters of it were made serviceable to the defence of Jerusalem in Hezekiah's time, Isa 22:10, Isa 22:11. But this must be understood spiritually; the covenant of grace is the river, the promises of which are the streams; or the Spirit of grace is the river (Joh 7:38, Joh 7:39), the comforts of which are the streams, that make glad the city of our God. God's word and ordinances are rivers and streams with which God makes his saints glad in cloudy and dark days. God himself is to his church a place of broad rivers and streams, Isa 33:21. The streams that make glad the city of God are not rapid, but gentle, like those of Siloam. Note, The spiritual comforts which are conveyed to the saints by soft and silent whispers, and which come not with observation, are sufficient to counterbalance the most loud and noisy threatenings of an angry and malicious world. (2.) Establishment to the church. Though heaven and earth are shaken, yet God is in the midst of her, she shall not be moved, Psa 46:5. God has assured his church of his special presence with her and concern for her; his honour is embarked in her, he has set up his tabernacle in her and has undertaken the protection of it, and therefore she shall not be moved, that is, [1.] Not destroyed, not removed, as the earth may be Psa 46:2. The church shall survive the world, and be in bliss when that is in ruins. It is built upon a rock, and the gates of hell shall not prevail against it. [2.] Not disturbed, not much moved, with fears of the issue. If God be for us, if God be with us, we need not be moved at the most violent attempts made against us. (3.) Deliverance to the church, though her dangers be very great: God shall help her; and who then can hurt her? He shall help her under her troubles, that she shall not sink; nay, that the more she is afflicted the more she shall multiply. God shall help her out of her troubles, and that right early - when the morning appears; that is, very speedily, for he is a present help (Psa 46:1), and very seasonably, when things are brought to the last extremity and when the relief will be most welcome. This may be applied by particular believers to themselves; if God be in our hearts, in the midst of us, by his word dwelling richly in us, we shall be established, we shall be helped; let us therefore trust and not be afraid; all is well, and will end well.

Keil-Delitzsch: Psa 46:1-3

(Heb.: 46:2-4) The congregation begins with a general declaration of that which God is to them. This declaration is the result of their experience. Luther, after the lxx and Vulg., renders it, "in the great distresses which have come upon us."As though נמצא could stand for הנּמצעות , and that this again could mean anything else but "at present existing,"to which מאד is not at all appropriate. God Himself is called נמצא מאד as being one who allows Himself to be found in times of distress ( 2Ch 15:4, and frequently) exceedingly; i.e., to those who then seek Him He reveals Himself and verifies His word beyond all measure. Because God is such a God to them, the congregation or church does not fear though a still greater distress than that which they have just withstood, should break in upon them: if the earth should change, i.e., effect, enter upon, undergo or suffer a change (an inwardly transitive Hiphil , Ges. §53, 2); and if the mountains should sink down into the heart ( בּלב exactly as in Eze 27:27; Jon 2:4) of the sea (ocean), i.e., even if these should sink back again into the waters out of which they appeared on the third day of the creation, so that consequently the old chaos should return. The church supposes the most extreme case, viz., the falling in of the universe which has been creatively set in order. We are no more to regard the language as being allegorical here (as Hengstenberg interprets it, the mountains being = the kingdoms of the world), than we would the language of Horace: si fractus illabatur orbis ( Carm . iii. 3, 7). Since ימּים is not a numerical but amplificative plural, the singular suffixes in Psa 46:4 may the more readily refer back to it. גּאוה , pride, self-exaltation, used of the sea as in Psa 89:10 גּאוּת , and in Job 38:11 גּאון are used. The futures in Psa 46:4 do not continue the infinitive construction: if the waters thereof roar, foam, etc.; but they are, as their position and repetition indicate, intended to have a concessive sense. And this favours the supposition of Hupfeld and Ewald that the refrain, Psa 46:8, 12, which ought to form the apodosis of this concessive clause (cf. Psa 139:8-10; Job 20:24; Isa 40:30.) has accidentally fallen out here. In the text as it lies before us Psa 46:4 attaches itself to לא־נירא : (we do not fear), let its waters (i.e., the waters of the ocean) rage and foam continually; and, inasmuch as the sea rises high, towering beyond its shores, let the mountains threaten to topple in. The music, which here becomes forte , strengthens the believing confidence of the congregation, despite this wild excitement of the elements.

Constable: Psa 42:1--72:20

II. Book 2: chs. 42--72

In Book 1 we saw that all the psalms except 1, 2, 10, and 33 claimed David as their writer. It is likely that he wrote these four as well even though they do not bear his name. In Book 2 the titles identify David as the writer of 18 psalms (Pss. 51-65, 68-70). He may have written those bearing the notation, "of the sons of Korah" (Pss. 42, 44-49). The sons of Korah (cf. Num. 26:10-11) were musicians (1 Chron. 6:31-48). Some scholars believe David wrote these psalms for them to perform. Others believe the sons of Korah composed them. I think this is a less likely possibility because of the similarity between the content of these psalms and the ones David wrote. Asaph wrote Psalm 50, and Solomon composed Psalm 72. Psalms 43, 66, 67, and 71 are anonymous.

Constable: Psa 46:1-11

Psalm 46

The psalmist magnified the Lord as His peoples' secure defense. Just as Zion was secure because God dwelt there, so His people were safe because He resided among them.

"To Alamoth" in the title probably means female voices were to sing this psalm since the Hebrew word alamot means "maidens."

Constable: Psa 46:1-2

1. God's defense of His people 46:1-3

God's people find safety and courage when they trust in Him. He is a shelter from danger and a source of strength for them.¹⁰³ Consequently they need not fear even though they face many calamities. The figure of the mountains sliding into the sea pictures a terrible disaster as do those of the storm tossed sea and the earthquake.

Constable: Psa 46:3-6

2. God's presence in Zion 46:4-7

46:4-5 God's presence in Jerusalem was similar to that of a refreshing life-giving river rather than the raging sea (v. 3; cf. Isa. 8:6; 33:21). Old Jerusalem, of course, had no literal river flowing through it (cf. Rev. 22:1-2). Because God abode in the city, it enjoyed great security. As time passed, however, God left the city because His people forsook Him (Ezek. 8; 10).

46:6-7 When nations lifted themselves up in opposition to God and Israel, the Lord overthrew them (cf. Ps. 2:1-2). His mighty word even caused the earth to melt, a figurative description of the awesome power of God (cf. Gen. l). Therefore the God who preserved Jacob would also protect the Israelites. He controls the unseen armies of heaven. He is a Person to whom His people can flee for refuge when enemies attack.

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 46 (Chapter Introduction)

Overview

Psa 46:1, The confidence which the church has in God; Psa 46:8, An exhortation to behold it.

Psa 84:1, Psa 85:1, Psa 87:1 *titles

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 46 (Chapter Introduction)

THE ARGUMENT

The occasion of this Psalm is thought to be that happy success, and settlement, and peace which God granted to the people of Israel in David’ s time, and by his means, 2Sa 8

The confidence and safe condition of the church under God’ s care, Psa 46:1-5 ; manifested in his wonderful deliverance from her enemies, Psa 46:6-9 . He exhorteth all to consider it, to the magnifying his name, Psa 46:10,11 .

God is our refuge i.e. he hath now manifested himself to be so by the course of his providence.

A very present or, a sufficient , as this word is sometimes used, as Jos 17:16 Zec 10:10 .

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 46 (Chapter Introduction)

(Psa 46:1-5) Confidence in God.

(Psa 46:6-11) An exhortation to behold it.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 46 (Chapter Introduction)

This psalm encourages us to hope and trust in God, and his power, and providence, and gracious presence with his church in the worst of times, and directs us to give him the glory of what he has done for us and what he will do: probably it was penned upon occasion of David's victories over the neighbouring nations (2 Sa. 8), and the rest which God gave him from all his enemies round about. We are here taught, I. To take comfort in God when things look very black and threatening (Psa 46:1-5). II. To mention, to his praise, the great things he had wrought for his church against its enemies (Psa 46:6-9). III. To assure ourselves that God who has glorified his own name will glorify it yet again, and to comfort ourselves with that (Psa 46:10, Psa 46:11). We may, in singing it, apply it either to our spiritual enemies, and be more than conquerors over them, or to the public enemies of Christ's kingdom in the world and their threatening insults, endeavouring to preserve a holy security and serenity of mind when they seem most formidable. It is said of Luther that, when he heard any discouraging news, he would say, Come let us sing the forty-sixth psalm.

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

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus, pp. 55-77. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

_____. Lord of Song. Portland: Multnomah Press, 1985.

_____. The Majesty of Man: The Dignity of Being Human. Portland: Multnomah Press, 1984.

_____. "Psalm 87, A Song Rarely Sung." Bibliotheca Sacra 153:610 (April-June 1996):131-40.

_____. Rediscovering Prophecy: A New Song for a New Kingdom. Portland: Multnomah Press, 1983.

Archer, Gleason, L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Barker, David G. "The Lord Watches over You': A Pilgrimage Reading of Psalm 121." Bibliotheca Sacra 152:606 (April-June 1995):163-81.

Bateman, Herbert W., IV. "Psalm 110:1 and the New Testament." Bibliotheca Sacra 149:596 (October-December 1992):438-53.

Beisner, E. Calvin. Psalms of Promise. Colorado Springs: NavPress, 1988.

Bentzen, Aage. "The Cultic Use of the Story of the Ark in Samuel." Journal of Biblical Literature 67 (1948):37-53.

_____. Fortolkning til de Gemmeltestamentlige Salmer. Kobenhavn: G. E. C. Gad, 1939.

Bock, Darrell L. "Interpreting the Bible--How Texts Speak to Us." In Progressive Dispensationalism, pp. 76-105. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bratcher, Robert G., ed. Old Testament Quotations in the New Testament. 3rd rev. ed. London: United Bible Societies, 1987.

Cansdale, G. S. Animals of Bible Lands. London: Paternoster Press, 1970.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Childs, Brevard S. Memory and Tradition in Israel. Studies in Biblical Theology series, no. 37. London: SCM, 1962.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "A Theology of the Psalms." In A Biblical Theology of the Old Testament, pp. 257-304. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Christensen, Duane L. "The Book of Psalms within the Canonical Process in Ancient Israel." Journal of the Evangelical Theological Society 39:3 (September 1996):421-32.

Cohen, A. The Psalms. London: Soncino Press, 1945.

Constable, Thomas L. "The Doctrine of Prayer." Th.D. dissertation, Dallas Theological Seminary, 1969.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Cooke, Gerald. "The Israelite King as Son of God." Zeitschrift für die Alttestamentliche Wissenschaft 73:2 (June 1961):202-25.

Curtis, Edward M. "Ancient Psalms and Modern Worship." Bibliotheca Sacra 153:615 (July-September 1997):285-96.

Delitzsch, Franz. Biblical Commentary on the Psalms. 3 vols. Translated by Francis Bolton. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Eissfeldt, Otto. Einleitung in das Alte Testament unter Einschluss der Apokryphen und Pseudepigraphen. Tubingen: Mohr, 1934.

Engnell, Ivan. Gamla Testamentet. Stockholm: Svenska Kyrkans Diakonistyrelses Bokforlag, 1945.

Glenn, Donald R. "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology." In Walvoord: A Tribute, pp. 39-51. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

Gunkel, Hermann. Ausgewahlte Psalmen. Gottingen: Vandenhoeck und Ruprecht, 1904.

Heinemann, Mark H. "An Exposition of Psalm 22." Bibliotheca Sacra 147:587 (July-September 1990):286-308.

Ho, Chun Leung. "God Will Repay: An Exegetical Exposition of Psalm Sixty-four." Exegesis and Exposition 3:1 (Fall 1988):34-44.

Hoehner, Harold W. "Ephesians." In Bible Knowledge Commentary: New Testament, pp. 613-45. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Johnson, Elliott E. "Hermeneutical Principles and the Interpretation of Psalm 110." Bibliotheca Sacra 149:596 (October-December 1992):428-37.

Kidner, Derek. Psalms 1-72. Tyndale Old Testament Commentaries series. Leicester and Downers Grove: InterVarsity Press, 1973.

_____. Psalms 73-150. Tyndale Old Testament Commentaries series. Leicester and Downers Grove: InterVarsity Press, 1975.

Kirkpatrick, A. F. Psalms. Cambridge Bible for Schools and Colleges series. Cambridge: Cambridge University Press, 1891-1901.

Laney, J. Carl "A Fresh Look at the Imprecatory Psalms." Bibliotheca Sacra 138:549 (January-March 1981):35-45.

Leslie, Elmer A. The Psalms. New York: Abingdon-Cokesbury Press, 1949.

Leupold, H. C. Exposition of the Psalms. 1959. Reprint ed. Grand Rapids: Baker Book House, 1969.

Lewis, Clive Staples. The Screwtape Letters. Reprint ed. New York: Macmillan, 1959.

Luc, Alex. "Interpreting the Curses in the Psalms." Journal of the Evangelical Theological Society 42:3 (September 1999):395-410.

Martin, Chalmers. "Imprecations in the Psalms." In Classical Evangelical Essays in Old Testament Interpretation, pp. 113-32. Edited by Walter C. Kaiser, Jr. Grand Rapids: Baker Book House, 1972.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

Mowinckel, Signund O. P. Psalmen Studien. Kristiania (Oslo): J. Dybwad, 1921-24.

Oesterley, William O. E. The Psalms. London: Society for Promoting Christian Knowledge, 1939.

Parsons, Greg W. "Guidelines for Understanding and Proclaiming the Psalms." Bibliotheca Sacra 147:586 (April-June 1990):169-87.

Perowne, J. J. Stewart. The Book of Psalms. 2 vols. 4th ed. London: George Bell and Sons, 1878. Reprint ed. 2 vols. in 1. Grand Rapids: Zondervan Publishing House, 1976.

Pope, Marvin H. Job. Anchor Bible series. Garden City, NY: Doubleday and Co., 1973.

Robinson, Haddon W. Psalm Twenty-Three. Chicago: Moody Press, 1968.

Robinson, Theodore H. An Introduction to the Old Testament. London: E. Arnold, 1948.

Ross, Allen P. "Psalms." In Bible Knowledge Commentary: Old Testament, pp. 779-899. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Smith, Charles R. "The Book of Life." Grace Theological Journal 6:2 (Fall 1985):219-30.

Soden, John Mark. "Whom Shall I Fear? Psalm 27." Exegesis and Exposition 3:1 (Fall 1988):1-24.

Swindoll, Charles R. Living Beyond the Daily Grind, Book I. Dallas: Word Publishing, 1988.

Thirtle, James W. The Titles of the Psalms. 2nd ed. London: H. Frowde, 1905.

Torcszyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

van Rensburg, J. F. J. "History as Poetry: A Study of Psalm 136." OTWSA 29 (1986):80-89.

Walvoord, John F. The Holy Spirit. Findlay, Oh.: Dunham Publishing Co., 1958.

_____. Israel in Prophecy. Grand Rapids: Zondervan Publishing House, 1962.

Weinfeld, Moshe. "The Covenant of Grant in the Old Testament and in the Ancient Near East," Journal of the American Oriental Society 90 (1970):184-203.

White, John. Daring To Draw Near. Downers Grove: Inter-Varsity Press, 1978.

Wood, Leon. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

Yee, Russell. "The Divine Imperative to Sing." Exegesis and Exposition 2:1 (Summer 1987):28-44.

Zemek, George J., Jr. "The Word of God in the Child of God: Psalm 119." Spire 10:2 (1982):8-9.

Zuck, Roy B. Job. Everyman's Bible Commentary series. Chicago: Moody Press, 1978.

_____. "The Problem of the Imprecatory Psalms." ThM thesis. Dallas Theological Seminary, 1957.

Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 46 (Chapter Introduction)

INTRODUCTION TO PSALM 46

To the chief Musician for the sons of Korah, A Song upon Alamoth. The word "Alamoth" is thought by some, as Aben Ezra, to be the beginning of a song, to which this psalm was set; and by others a high tune, such as virgins express; and by others the name of musical instruments, as Jarchi and Kimchi; which seems most likely, since it is mentioned with other instruments of music in 1Ch 15:19; and may not unfitly be rendered "virginals", from the sound of them being like the shrill voice of virgins, which this word signifies; though others choose to render it "of hidden things", ^s, making it to design the subject matter of the psalm, the secret counsels and purposes of God, both in a way of love and grace to his people, and of judgment to his enemies. Some think this psalm was occasioned by the victories which David obtained over the Ammonites and Moabites, and other neighbouring countries; and others are of opinion that it was penned on account of the siege of Jerusalem by Sennacherib being raised, in the times of Hezekiah: but it seems rather to be a prophecy of the church in Gospel times, and is applicable to any time of confusion and distress the nations of the world may be in through any kind of calamity, when those that trust in the Lord have no reason in the least to be afraid. Kimchi says this psalm belongs to future times; either to the gathering of the captives, or to the war of Gog and Magog; to which also R. Obadiah refers it, and Jarchi interprets it of time to come; according to the Targum it was written by the sons of Korah, when their father was hid from them, and they were delivered.