C. Future Children from This Union (45:16)
2. Exploits of the king-groom (45:3–5) 3. Elevation of the king-groom (45:6–7) 4. Eminence of the king-groom (45:8–9) B. The Princess-Bride (45:10–15)
1. A challenge to the princess-bride (45:10–12) 2. The procession of the princess-bride (45:13–15) C. Future Children from This Union (45:16) III. Poetic Postscript (45:17)
PSALMS—NOTE ON 45:Title Two new notations are found, "according to Lilies" and "a love song." The first most likely had to do with the tune used in accompaniment with its words. The second notation referring to its content probably indicated that this psalm was a wedding song, and even more specifically, a royal wedding composition.
PSALMS—NOTE ON 45:1 My heart overflows . . . my tongue. The psalmist is overwhelmed with emotion upon the occasion of the king's marriage; consequently, he puts his stirred-up mind and feelings into words. In v. 2ff. his tongue is the brush that he uses to paint vivid word pictures.
PSALMS—NOTE ON 45:2 You are the most handsome. I.e., you are "more beautiful than," or, "most handsome among" (cf. an ancient prerequisite for kingship; in the Bible note the comments, e.g., in 1 Sam. 9:2; 10:23; 16:12; 2 Sam. 14:25; 1 Kings 1:6; Song 5:10; Isa. 33:17). grace is poured upon your lips. The implication is that God has anointed the king's words (cf. Eccles. 10:12; Luke 4:22).
PSALMS—NOTE ON 45:3–5 Gird your sword. In these verses the psalmist wishes the king future victories in battle.
PSALMS—NOTE ON 45:6–7 Your throne, O God. Since this king-groom was likely a member of the Davidic dynasty (e.g., 2 Sam. 7), there was a near and immediate application (cf. 1 Chron. 28:5; 29:23). Through progressive revelation (i.e., Heb. 1:8–9), we learn of the ultimate application to "a greater than Solomon" who is God—the Lord Jesus Christ.
PSALMS—NOTE ON 45:9 daughters of kings . . . ladies of honor. . . the queen. This court picture could refer to royal female guests, but also includes the other wives and concubines of the king-groom (cf. the situation with Solomon in 1
Kings 11:1). Such polygamy of course was prohibited by God's word; unfortunately, it was still common among the kings of Israel. gold of Ophir. Although its geographical location is not known, "Ophir" was well known as the location of the purest gold.
PSALMS—NOTE ON 45:10–15 O daughter. The major emphasis of this portion is "Here comes the bride!" However, even in this section the focus still concentrates, according to ancient Near Eastern precedent, upon the royal groom.
PSALMS—NOTE ON 45:16 In place of your fathers shall be your sons. The loyal and joyful poet now speaks of the blessings of anticipated children from this union.
PSALMS—NOTE ON 46:1–11 Psalm 46 was the scriptural catalyst for Martin Luther's great hymn, "A Mighty Fortress Is Our God." This psalm also launches a trilogy of psalms (i.e., 46; 47; 48); they are all songs of triumph. Furthermore, it has also been grouped among the so-called "songs of Zion" (cf. Psalm 48; 76; 84; 87; 122). Psalm 46 extols the adequacy of God in facing threats from nature and the nations. God indeed protects (cf. 46:1, 7, 11) his people upon the earth (cf. vv. 2, 6, 8, 9, 10). The major burden of Ps. 46 is that God provides stability for his people who live in two exceedingly unstable environments.
I. The Unstable Environment of Nature (46:1–3)
A. The Affirmation of His Stability (46:1)
B. The Application of His Stability (46:2–3) II. The Unstable Environment of the Nations (46:4–11)
A. The First Chorus (46:4–7)
B. The Follow-Up Chorus (46:8–11)
PSALMS—NOTE ON 46:Title The new element in this title is "Alamoth." The early Greek translation (LXX) interprets this technical term as "hidden things." However, the Hebrew word normally has to do with "girls" or "young maidens." Consequently, the most likely conjecture about this phrase is that it is a technical musical notation, possibly indicating a song which was to be sung with female voices at a higher range.
PSALMS—NOTE ON 46:2 though the earth gives way. I.e., "When earth changes and when mountains move (or) shake (or) totter (or) slip . . . " (cf. the language
of Isa. 24:19–20; 54:10; Hag. 2:6). These are poetic allusions to earthquakes. Since "the earth" and "mountains" are regarded by men as symbols of stability, when they "dance" great terror normally ensues. But when the most stable becomes unstable, there should be "no fear" because of the transcendent stability of God.
PSALMS—NOTE ON 46:3 though its waters roar. This is an illustration of powerfully surging and potentially destructive floods of waters. These will not erode God's protective fortifications.
PSALMS—NOTE ON 46:4 There is a river whose streams. These words about refreshing waters contrast with those about the threatening torrents of v. 3. Cf. the garden of paradise concept often mentioned in ancient Near Eastern literature, but most important, cf. the biblical revelation, noting especially the "bookends" of Gen. 2:10 and Rev. 22:1–2. the city of God. These words in their present setting refer to Jerusalem, God's chosen earthly residence (cf. Ps. 48:1– 2; Isa. 60:14).
PSALMS—NOTE ON 46:5–6 she shall not be moved. These verses pick up some of the key terms about moving, slipping, tottering, sliding, and roaring from vv. 1– 3; however, here, because of the presence of God, the forces of nature and the nations are no longer a threat to the people of God who dwell with him.
PSALMS—NOTE ON 46:7 The Lord of hosts is with us. The precious personal presence (cf. "God with us" in Isa. 7:14; 8:8, 10) of the Divine Warrior (cf. "Lord of hosts" or "armies," e.g., Ps. 24:10; 48:8; 59:5) secures the safety of his people.
PSALMS—NOTE ON 46:8 desolations. This word not only characterizes God's past exploits but it is also employed in various "Day of the Lord" contexts (e.g., Isa. 13:9; Hos. 5:9; Zeph. 2:15).
PSALMS—NOTE ON 46:10 Be still, and know that I am God. These twin commands to not panic and to recognize his sovereignty are probably directed to both his nation for comfort and all other nations for warning.
PSALMS—NOTE ON 47:1–9 The main concepts of Ps. 47 develop around key words and phrases, e.g., "peoples" and "nations" (vv. 1, 3, 8, 9); "earth" and "all the earth" (vv. 2, 7, 9); and "king" or "reigning (as king)" (vv. 2, 6, 7, 8). The major message of this psalm is that God is the unique Sovereign over all.
Structurally, there are two choruses of worship in Ps. 47, which celebrate this universal kingship of the Lord God Most High.
I. First Chorus: God as the Victorious King-Warrior (47:1–5)
A. Its Call to Worship (47:1)
B. Its Causes for Worship (47:2–5) II. Second Chorus: God as the Sovereign King-Governor (47:6–9)
A. Its Call to Worship (47:6)
B. Its Causes for Worship (47:7–9b) C. Its Code of Worship (47:9c)
PSALMS—NOTE ON 47:1 all peoples. The call to worship is universal.
PSALMS—NOTE ON 47:3 He subdued. An axiomatic truth about the past, present, and future.
PSALMS—NOTE ON 47:4 He chose. Again, "he chose" serves as a timeless truth. Cf. the election of Israel in Deut. 7:6ff. and Ps. 135:4. On the land of promise as "heritage," cf. Deut. 32:8–9 and Ps. 105:11. See notes on Eph. 1:4 and 1 Pet. 1:2 for a discussion of the doctrine of divine election. the pride of Jacob whom he loves. The "glory" or "pride" of Jacob also refers to the land of Canaan (cf. the term illustratively in Isa. 13:19; then in Isa. 60:15; Nah. 2:2; etc.). "Whom he loves" is signal terminology for God's special, elective, covenantal "love" (cf., e.g., Mal. 1:2ff.). This special focus on God's covenant with Israel does not negate the bigger picture involving blessing to all nations sketched out in the original Abrahamic Covenant of Gen. 12:1–3.
PSALMS—NOTE ON 47:5 God has gone up with a shout. The imagery likely refers to God's presence, after having gone into battle with his people, now ascending victoriously to his immanent "residence" on Mount Zion and to his transcendent residence in heaven. This procession with the ark of God was accompanied by great shouts and blasts of celebration in vv. 5–6.
PSALMS—NOTE ON 47:9 the shields of the earth. This imagery stands parallel with "the princes of the people." Illustratively, there may be a loose analogy to God's sovereignly appointed human governors (cf. Rom. 13:1–7) as protectors for the masses.
PSALMS—NOTE ON 48:1–14 In Ps. 48, it often appears that Zion itself is the object
of praise. While referring to Zion, this hymn of confidence (cf. Ps. 46; 47) contains several checks and balances showing that it is ultimately God, who dwells in Zion, who is to be praised. Therefore, this perspective must be kept in mind as the lines of Ps. 48 flow back and forth with respective emphases on the city and the great God of that city. This psalm, sung with orchestral accompaniment, therefore contrasts two different responses to the God of Zion and the Zion of God.
I. Introduction (48:1–3) II. The Panic-Response of the Provokers of God (48:4–7)
A. The Chronicling of It (48:4–6)
B. The Cause of It (48:7) III. The Praise-Response of the People of God (48:8–14)
A. Their Celebration (48:8–13)
B. Their Conclusion (48:14)
PSALMS—NOTE ON 48:2 the joy of all the earth. Cf. the judgment context of Lam. 2:15. the far north. "North" is an interpretive translation of a word term that occurs as a Semitic place name, i.e., "Zaphon." In Canaanite mythology Zaphon was an ancient Near Eastern equivalent to Mount Olympus, the dwelling place of pagan gods. If this was the psalmist's intention in Ps. 48:2, the reference becomes a polemical description of the Lord; he is not only King of kings but also is God of all so-called gods. the city of the great King. Cf. Ps. 47:2 and Matt. 5:34–35. God himself has always been the King of kings.
PSALMS—NOTE ON 48:3 Within her citadels God. God is in Mount Zion's citadels, or fortresses. The context points to the military connotation of this word.
PSALMS—NOTE ON 48:4–7 This dramatic, poetic rapid-fire, historical rehearsal of events chronicles some serious threat to Jerusalem from a hostile coalition of forces. They had come arrogantly to destroy Jerusalem, the Zion of God; but the God of Zion surprisingly and powerfully devastated them.
PSALMS—NOTE ON 48:7 the ships of Tarshish. A notable Mediterranean port of uncertain location (cf. Jonah 1:3), possibly Spain.
PSALMS—NOTE ON 48:8 As we have heard, so have we seen. Cf. the personal, individual testimony of Job (i.e., Job 42:5). The historical tradition of Ps. 48:1–3
had been proven true once again in the events of vv. 4–7.
PSALMS—NOTE ON 48:11 the daughters of Judah. This phrase would refer to the surrounding cities and villages.
PSALMS—NOTE ON 48:14 that this is God. Other options for translating the Hebrew text of this line are: 1) "For this God is our God," or 2) "For this is God, our God."
PSALMS—NOTE ON 49:1–20 Psalm 49 deals with the most real thing about life— the certainty of death. One of its major lessons is that "you really can't take it with you." Containing these kinds of very practical lessons about life and death, it falls neatly into the category of a didactic or wisdom poem. At places it sounds very much like portions of Job, Proverbs, and Ecclesiastes. It contains warnings to the rich and famous and words of comfort for the poor. These timeless OT messages undergird many NT passages, such as the accounts about the rich fool in Luke 12:13–21 or the rich man and Lazarus in Luke 16. After a fairly lengthy introduction the body of the psalm falls into two parts as indicated by the climaxing refrain in Ps. 49:12 and 20. The wisdom poet of Ps. 49 developed his somber theme in two stages, focusing on death as the universal experience of all men.
I. Introduction (49:1–4) II. Stage One: The Common Experience of Death (49:5–12)
A. Applying His Teaching through an Important Reflection (49:5–6)
B. Explaining His Teaching through Important Reminders (49:7–12) III. Stage Two: The Contrasting Experience in Death (49:13–20)
A. The Assurance of This Contrasting Experience in Death (49:13–15)
B. The Application of This Contrasting Experience in Death (49:16–
20)
PSALMS—NOTE ON 49:1 all peoples . . . all inhabitants. The scope of his message is geographically universal.
PSALMS—NOTE ON 49:2 low and high, rich and poor. Note the chiastic order (i.e., A-B-B-A) of these descriptives. The scope of his message is also socially universal.
PSALMS—NOTE ON 49:3–4 wisdom . . . understanding . . . proverb . . . riddle.
All these are wisdom terms (cf. respectively, Prov. 1:20; 9:1; 14:1; 24:7; then Prov. 2:3; 3:13; 5:1; 14:29; 18:2; 19:8; next Prov. 1:6; Ezek. 17:2; and finally, Judg. 14:12ff.).
PSALMS—NOTE ON 49:5 the iniquity of those who cheat me. This indicates evil chasing him.
PSALMS—NOTE ON 49:6 those who trust in their wealth. Mankind's propensity to trust in his own material goods is well attested in Scripture (e.g., 52:7; Jer. 17:5). Biblically this is exposed as the epitome of stupidity (cf., e.g., Prov. 23:4– 5; Luke 12:16ff.).
PSALMS—NOTE ON 49:7–9 no man can. No person, regardless of his means, is able to escape death; it is inevitable (Heb. 9:27). This passage anticipates the second death of hell (cf. Rev. 20:11–15), except for those who by faith have repented of their sin and embraced the only adequate ransom—the one paid by the Lord Jesus Christ with his death on the cross (cf. Matt. 20:28; 1 Pet. 1:18– 19).
PSALMS—NOTE ON 49:9b–10a never see the pit. For he sees. The irony is obvious; the wealthy person somehow hopes to get around death, yet he witnesses people constantly dying all around him, from the wise to the foolish.
PSALMS—NOTE ON 49:12 Man . . . will not remain. This refrain (cf. v. 20) is the main point of the psalm. Cf. this concept in Eccles. 3:19. While man and beast both die, man's spirit lives on eternally but beasts have no life after death.
PSALMS—NOTE ON 49:14 Like sheep they are appointed for Sheol; death shall be their shepherd. More irony; they are considered as sheep once noted for their grazing; now death shall graze on them. the upright shall rule . . . in the morning. This harbinger of good news to come (cf. v. 15) interrupts this long series of confirmations of the condemnation of the self-reliant.
PSALMS—NOTE ON 49:15 But God will ransom my soul . . . he will receive me. This is one of the greatest affirmations of confidence in God in the Psalms. Although the faithless person cannot buy his way out of death (v. 7ff.), the faithful one is redeemed by the only Redeemer, God himself. On the significance of the word "receive," cf. Gen. 5:24; 2 Kings 2:10; Ps. 73:24; Heb. 11:5. So in Ps. 49:15 the psalmist expresses his confidence in God, that he would raise him to eternal life.
PSALMS—NOTE ON 49:17 he will carry nothing away. An explicit you-can'ttake-it-with-you attestation (cf. Job 1:21; Eccles. 5:15; 1 Tim. 6:6–7).
PSALMS—NOTE ON 49:20 Man . . . yet without understanding. The refrain is similar to that of v. 12.
PSALMS—NOTE ON 50:1–23 God himself is quoted throughout the psalm. Consequently, its form resembles the prophetic writings that specialized in delivering divine oracles. Its major burden is to delineate the nature of true worship (i.e., "worship in spirit and truth," cf. John 4:24). The psalmist skillfully develops this burden in a polemical fashion with its exposures of externalism and hypocrisy. The Lord God, the Supreme Judge, levels two felony charges against his professing people.
I. Introduction: The Supreme Judge Enters to Preside (50:1–6) II. The Supreme Judge Levels Two Charges (50:7–21)
A. First Charge: Ritualism (50:7–15)
B. Second Charge: Rebellion (50:16–21) III. The Supreme Judge Offers a Solution (50:22–23)
PSALMS—NOTE ON 50:Title This is the first psalm entitled "A Psalm of Asaph" (cf. Ps. 73–83 in Book III of Psalms). For references to "Asaph," cf. 1 Chron. 6:39; 15:16ff.; 16:5ff.; 25:1ff.; 2 Chron. 5:12; 29:30; Ezra 2:40; Neh. 12:46. Sometimes the simple "Asaph" may stand for the longer expression "the sons of Asaph." Each occasion needs to be examined to see what the relationship between a given psalm and "Asaph" might be, i.e., composed by, handed down by, sung by this special Levitical choir. Many older commentators feel that Ps. 50 was authored by the original "Asaph."
PSALMS—NOTE ON 50:1 The Mighty One, God the Lord. The Divine Judge is introduced with three significant OT names. The first two are the short and longer forms of the most common word for "God" in the OT, and the third is the name for Israel's God par excellence, i.e., Yahweh (cf. its historical origin in Ex. 3:14). from the rising of the sun to its setting. A common OT idiom conveying from east to west, i.e., all over the planet.
PSALMS—NOTE ON 50:2–3 God shines forth. These verses utilize the language of theophany (cf. Ex. 19:16–19).
PSALMS—NOTE ON 50:4–5 He calls to the heavens above . . . the earth . . . his people . . . my faithful ones. He summons the heavens and the earth as personified witnesses for these charges he is about to level concerning his professing people (cf., e.g., Deut. 32:1ff.; Isa. 1:2ff.).
PSALMS—NOTE ON 50:5 a covenant with me by sacrifice! Such a ratification of covenant is serious, sacred business (cf. Ex. 24:3–8). This reference to "sacrifice" will set the stage for his first felony charge in Ps. 50:7ff.
PSALMS—NOTE ON 50:8 Not for your sacrifices do I rebuke you. The Divine Judge's condemnations are directed not at the act of sacrifice but at the people's attitude in sacrificing (cf. 1 Sam. 15:22; Ps. 40:6–8; 51:17; 69:30; Isa. 1:12; Jer. 7:21–26; Hos. 6:6; Mic. 6:6–8).
PSALMS—NOTE ON 50:9–13 I will not accept a bull from your house. God refuses mere ritual; it is an abomination to him. He, unlike the pagan deities, needs nothing; he created everything and owns everything.
PSALMS—NOTE ON 50:14 Offer to God . . . thanksgiving. Here is the sacrifice that always pleases him (cf. 51:17; Heb. 13:15).
PSALMS—NOTE ON 50:16–20 the wicked. Whereas the first charge dealt with a vertical relationship (cf. the first tablet of the Ten Commandments), this one in v. 16ff. focuses on evidences of horizontal violations of covenant (i.e., rebellion against God in the context of man-to-fellow-man offenses; cf. the second half of the Ten Commandments).
Anointing of the Holy Spirit in the Old Testament
Old Testament Israel had mediators who stood between God and his people. To empower the OT mediators, the Holy Spirit gave special administrative ability to carry out the management of the nation and military skills that enabled them to defeat the theocracy's enemies. The Lord first anointed Moses with this ministry of the Spirit, and then in a truly dramatic scene, took some of this ministry of the Spirit and shared it with the 70 elders. Thus they were enabled to help Moses administer Israel (Num. 11:17–25). Also Joshua (Deut. 34:9), the judges (Judg. 3:10; 6:34), and the kings of united Israel and the southern kingdom were anointed with this special ministry of the Spirit. When the Spirit of the Lord came upon King Saul, for example, he was in effect given "another heart" (1 Sam. 10:6–10). This does not mean that he was regenerated at this point in his life, but that he was given skills to be a king. Later the theocratic anointing was taken from Saul and given to David (1 Sam. 16:1–14). Saul, from that time on, became a totally incapable leader. King David no doubt had this special ministry of the Spirit in mind in his prayer of repentance in Psalm 51. He was not afraid of losing his salvation when he prayed, "take not your Holy Spirit from me" (Ps. 51:11), but rather was concerned that God would remove this spiritual wisdom and administrative skill from him. David had earlier seen such a tragedy in the life of Saul when that king of Israel lost the anointing of the Holy Spirit. David was thus pleading with God not to remove his hand of guidance. King Solomon also perceived his youthful inabilities at the beginning of his reign and requested God to give him special wisdom in administering Israel. God was greatly pleased with this request and granted an extra measure to the young man (1 Kings 3:7–12, 28; 4:29–34). Although the OT is silent in this regard about the