June 9, 2025
God will, one day, be known by all the nations of the earth!
Psalm 43-49
Burlon Leffall III
Big Book Idea
Worship is our response to God for who He is and what He has done!
Key Verse | Psalm 46:1
God is our refuge and strength,
a very present help in trouble.
Psalm 43-49
Chapter 43
Send Out Your Light and Your Truth
1
Vindicate me, O God, and defend my cause
against an ungodly people,
from the deceitful and unjust man
deliver me!
2
For you are the God in whom I take refuge;
why have you rejected me?
Why do I go about mourning
because of the oppression of the enemy?
3
Send out your light and your truth;
let them lead me;
let them bring me to your holy hill
and to your dwelling!
4
Then I will go to the altar of God,
to God my exceeding joy,
and I will praise you with the lyre,
O God, my God.
5
Why are you cast down, O my soul,
and why are you in turmoil within me?
Hope in God; for I shall again praise him,
my salvation and my God.
Chapter 44
Come to Our Help
To the choirmaster. A Maskil 1 44:1 Probably a musical or liturgical term of the Sons of Korah.
1
O God, we have heard with our ears,
our fathers have told us,
what deeds you performed in their days,
in the days of old:
2
you with your own hand drove out the nations,
but them you planted;
you afflicted the peoples,
but them you set free;
3
for not by their own sword did they win the land,
nor did their own arm save them,
but your right hand and your arm,
and the light of your face,
for you delighted in them.
4
You are my King, O God;
ordain salvation for Jacob!
5
Through you we push down our foes;
through your name we tread down those who rise up against us.
6
For not in my bow do I trust,
nor can my sword save me.
7
But you have saved us from our foes
and have put to shame those who hate us.
8
In God we have boasted continually,
and we will give thanks to your name forever. Selah
9
But you have rejected us and disgraced us
and have not gone out with our armies.
10
You have made us turn back from the foe,
and those who hate us have gotten spoil.
11
You have made us like sheep for slaughter
and have scattered us among the nations.
12
You have sold your people for a trifle,
demanding no high price for them.
13
You have made us the taunt of our neighbors,
the derision and scorn of those around us.
14
You have made us a byword among the nations,
a laughingstock
2
44:14
Hebrew a shaking of the head
among the peoples.
15
All day long my disgrace is before me,
and shame has covered my face
16
at the sound of the taunter and reviler,
at the sight of the enemy and the avenger.
17
All this has come upon us,
though we have not forgotten you,
and we have not been false to your covenant.
18
Our heart has not turned back,
nor have our steps departed from your way;
19
yet you have broken us in the place of jackals
and covered us with the shadow of death.
20
If we had forgotten the name of our God
or spread out our hands to a foreign god,
21
would not God discover this?
For he knows the secrets of the heart.
22
Yet for your sake we are killed all the day long;
we are regarded as sheep to be slaughtered.
23
Awake! Why are you sleeping, O Lord?
Rouse yourself! Do not reject us forever!
24
Why do you hide your face?
Why do you forget our affliction and oppression?
25
For our soul is bowed down to the dust;
our belly clings to the ground.
26
Rise up; come to our help!
Redeem us for the sake of your steadfast love!
Chapter 45
Your Throne, O God, Is Forever
To the choirmaster: according to Lilies. A Maskil 3 45:1 Probably a musical or liturgical term of the Sons of Korah; a love song.
1
My heart overflows with a pleasing theme;
I address my verses to the king;
my tongue is like the pen of a ready scribe.
2
You are the most handsome of the sons of men;
grace is poured upon your lips;
therefore God has blessed you forever.
3
Gird your sword on your thigh, O mighty one,
in your splendor and majesty!
4
In your majesty ride out victoriously
for the cause of truth and meekness and righteousness;
let your right hand teach you awesome deeds!
5
Your arrows are sharp
in the heart of the king's enemies;
the peoples fall under you.
6
Your throne, O God, is forever and ever.
The scepter of your kingdom is a scepter of uprightness;
7
you have loved righteousness and hated wickedness.
Therefore God, your God, has anointed you
with the oil of gladness beyond your companions;
8
your robes are all fragrant with myrrh and aloes and cassia.
From ivory palaces stringed instruments make you glad;
9
daughters of kings are among your ladies of honor;
at your right hand stands the queen in gold of Ophir.
10
Hear, O daughter, and consider, and incline your ear:
forget your people and your father's house,
11
and the king will desire your beauty.
Since he is your lord, bow to him.
12
The people
4
45:12
Hebrew daughter
of Tyre will seek your favor with gifts,
the richest of the people.
5
45:12
Or The daughter of Tyre is here with gifts, the richest of people seek your favor
13
All glorious is the princess in her chamber, with robes interwoven with gold.
14
In many-colored robes she is led to the king,
with her virgin companions following behind her.
15
With joy and gladness they are led along
as they enter the palace of the king.
16
In place of your fathers shall be your sons;
you will make them princes in all the earth.
17
I will cause your name to be remembered in all generations;
therefore nations will praise you forever and ever.
Chapter 46
God Is Our Fortress
To the choirmaster. Of the Sons of Korah. According to Alamoth. 6 46:1 Probably a musical or liturgical term A Song.
1
God is our refuge and strength,
a very present
7
46:1
Or well proved
help in trouble.
2
Therefore we will not fear though the earth gives way,
though the mountains be moved into the heart of the sea,
3
though its waters roar and foam,
though the mountains tremble at its swelling. Selah
4
There is a river whose streams make glad the city of God,
the holy habitation of the Most High.
5
God is in the midst of her; she shall not be moved;
God will help her when morning dawns.
6
The nations rage, the kingdoms totter;
he utters his voice, the earth melts.
7
The LORD of hosts is with us;
the God of Jacob is our fortress. Selah
8
Come, behold the works of the LORD,
how he has brought desolations on the earth.
9
He makes wars cease to the end of the earth;
he breaks the bow and shatters the spear;
he burns the chariots with fire.
10
“Be still, and know that I am God.
I will be exalted among the nations,
I will be exalted in the earth!”
11
The LORD of hosts is with us;
the God of Jacob is our fortress. Selah
Chapter 47
God Is King over All the Earth
To the choirmaster. A Psalm of the Sons of Korah.
1
Clap your hands, all peoples!
Shout to God with loud songs of joy!
2
For the LORD, the Most High, is to be feared,
a great king over all the earth.
3
He subdued peoples under us,
and nations under our feet.
4
He chose our heritage for us,
the pride of Jacob whom he loves. Selah
5
God has gone up with a shout,
the LORD with the sound of a trumpet.
6
Sing praises to God, sing praises!
Sing praises to our King, sing praises!
7
For God is the King of all the earth;
sing praises with a psalm!
8
47:7
Hebrew maskil
8
God reigns over the nations;
God sits on his holy throne.
9
The princes of the peoples gather
as the people of the God of Abraham.
For the shields of the earth belong to God;
he is highly exalted!
Chapter 48
Zion, the City of Our God
A Song. A Psalm of the Sons of Korah.
1
Great is the LORD and greatly to be praised
in the city of our God!
His holy mountain,
2 beautiful in elevation,
is the joy of all the earth,
Mount Zion, in the far north,
the city of the great King.
3
Within her citadels God
has made himself known as a fortress.
4
For behold, the kings assembled;
they came on together.
5
As soon as they saw it, they were astounded;
they were in panic; they took to flight.
6
Trembling took hold of them there,
anguish as of a woman in labor.
7
By the east wind you shattered
the ships of Tarshish.
8
As we have heard, so have we seen
in the city of the LORD of hosts,
in the city of our God,
which God will establish forever. Selah
9
We have thought on your steadfast love, O God,
in the midst of your temple.
10
As your name, O God,
so your praise reaches to the ends of the earth.
Your right hand is filled with righteousness.
11
Let Mount Zion be glad!
Let the daughters of Judah rejoice
because of your judgments!
12
Walk about Zion, go around her,
number her towers,
13
consider well her ramparts,
go through her citadels,
that you may tell the next generation
14
that this is God,
our God forever and ever.
He will guide us forever.
9
48:14
Septuagint; another reading is (compare Jerome, Syriac) He will guide us beyond death
Chapter 49
Why Should I Fear in Times of Trouble?
To the choirmaster. A Psalm of the Sons of Korah.
1
Hear this, all peoples!
Give ear, all inhabitants of the world,
2
both low and high,
rich and poor together!
3
My mouth shall speak wisdom;
the meditation of my heart shall be understanding.
4
I will incline my ear to a proverb;
I will solve my riddle to the music of the lyre.
5
Why should I fear in times of trouble,
when the iniquity of those who cheat me surrounds me,
6
those who trust in their wealth
and boast of the abundance of their riches?
7
Truly no man can ransom another,
or give to God the price of his life,
8
for the ransom of their life is costly
and can never suffice,
9
that he should live on forever
and never see the pit.
10
For he sees that even the wise die;
the fool and the stupid alike must perish
and leave their wealth to others.
11
Their graves are their homes forever,
10
49:11
Septuagint, Syriac, Targum; Hebrew Their inward thought was that their homes were forever
their dwelling places to all generations,
though they called lands by their own names.
12
Man in his pomp will not remain;
he is like the beasts that perish.
13
This is the path of those who have foolish confidence;
yet after them people approve of their boasts.
11
49:13
Or and of those after them who approve of their boasts
Selah
14
Like sheep they are appointed for Sheol;
death shall be their shepherd,
and the upright shall rule over them in the morning.
Their form shall be consumed in Sheol, with no place to dwell.
15
But God will ransom my soul from the power of Sheol,
for he will receive me. Selah
16
Be not afraid when a man becomes rich,
when the glory of his house increases.
17
For when he dies he will carry nothing away;
his glory will not go down after him.
18
For though, while he lives, he counts himself blessed
—and though you get praise when you do well for yourself—
19
his soul will go to the generation of his fathers,
who will never again see light.
20
Man in his pomp yet without understanding is like the beasts that perish.
Footnotes
[1] 44:1 Probably a musical or liturgical term[2] 44:14 Hebrew a shaking of the head
[3] 45:1 Probably a musical or liturgical term
[4] 45:12 Hebrew daughter
[5] 45:12 Or The daughter of Tyre is here with gifts, the richest of people seek your favor
[6] 46:1 Probably a musical or liturgical term
[7] 46:1 Or well proved
[8] 47:7 Hebrew maskil
[9] 48:14 Septuagint; another reading is (compare Jerome, Syriac) He will guide us beyond death
[10] 49:11 Septuagint, Syriac, Targum; Hebrew Their inward thought was that their homes were forever
[11] 49:13 Or and of those after them who approve of their boasts
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Summers in Israel
Summers in Israel can be very hot, depending on where one is (see 32:4). In places like Masada, near the Dead Sea, temperatures can soar past 110 degrees Fahrenheit (43° C) without a drop of rain. However, Jerusalem, with its higher elevation, remains cooler with temperatures between 75 and 85 degrees (24 to 29° C).
Fact: Forgetting the name of God
Forgetting the name of God (44:20). Many of the pagan religions of OT times taught that a god’s power was tied directly to its name. The false prophets of Jeremiah’s time believed that, if they could erase God’s name from the people’s memory, they would follow Baal instead (Jer. 23:26–27). However, God does not forget his people, even when they have forgotten him (Deut. 4:31).
Fact: Fragrant robes
Fragrant robes. The anointing of a person did not always involve the use of oil. Plant extracts such as aloe, cassia (similar to cinnamon), and myrrh were used during celebrations such as weddings and coronations. The extracts would either be oiled or brushed onto the clothes to give off a pleasing aroma. (See 45:7–8.)
Fact: What does it mean to “redeem” someone?
What does it mean to “redeem” someone? The word “redeem” expresses the idea of rescue and protection. The Psalms speak of God redeeming Israel (44:26; 111:9). God’s acts of redemption in the OT anticipate redemption from sin through the death of Jesus Christ (Col. 1:13–14).
Terms in Psalms
| Term | Explanation | Example |
|---|---|---|
| Image | A word or phrase that names a concrete action or thing; by extension, a character, setting, or event in a story is an image—a concrete embodiment of human experience or an idea. | the way (or path); the congregation (or assembly); nature (or harvest) (Psalm 1) |
| Metaphor | An implied comparison that does not use the formula like or as. | “The LORD is my shepherd” (Ps. 23:1). |
| Simile | A figure of speech in which a writer compares two things using the formula like or as. | “He is like a tree planted by streams of water” (Ps. 1:3). |
| Personification | A figure of speech in which human attributes are given to something nonhuman, such as animals, objects, or abstract qualities. | Light and truth are personified as guides in Psalm 43:3. |
| Hyperbole | A figure of speech in which a writer consciously exaggerates for the sake of effect; usually that effect is emotional, and thus, loosely put, hyperbole usually expresses emotional truth rather than literal truth. | “My tears have been my food day and night” (Ps. 42:3). |
| Apostrophe | A figure of speech in which the writer addresses someone absent as though present and capable of responding. By slight extension, an apostrophe might be an address to something nonhuman as though it were human and capable of responding, even if the speaker is in the presence of the object. | The poet in Psalm 148:3 might well be looking up at the sun, moon, or stars as he commands them to praise God. |
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Terms in Psalms
| Term | Explanation | Example |
|---|---|---|
| Image | A word or phrase that names a concrete action or thing; by extension, a character, setting, or event in a story is an image—a concrete embodiment of human experience or an idea. | the way (or path); the congregation (or assembly); nature (or harvest) (Psalm 1) |
| Metaphor | An implied comparison that does not use the formula like or as. | “The LORD is my shepherd” (Ps. 23:1). |
| Simile | A figure of speech in which a writer compares two things using the formula like or as. | “He is like a tree planted by streams of water” (Ps. 1:3). |
| Personification | A figure of speech in which human attributes are given to something nonhuman, such as animals, objects, or abstract qualities. | Light and truth are personified as guides in Psalm 43:3. |
| Hyperbole | A figure of speech in which a writer consciously exaggerates for the sake of effect; usually that effect is emotional, and thus, loosely put, hyperbole usually expresses emotional truth rather than literal truth. | “My tears have been my food day and night” (Ps. 42:3). |
| Apostrophe | A figure of speech in which the writer addresses someone absent as though present and capable of responding. By slight extension, an apostrophe might be an address to something nonhuman as though it were human and capable of responding, even if the speaker is in the presence of the object. | The poet in Psalm 148:3 might well be looking up at the sun, moon, or stars as he commands them to praise God. |
Psalms Ps. 42–43. While each of these psalms can be taken separately, Psalms 42–43 go well together as a song with three stanzas: they share a refrain (42:5, 11; 43:5); 43:2 is almost the same as 42:9; and they both express the longing to return to God’s presence in the sanctuary (42:2; 43:3–4). The singer laments his circumstances, which keep him from attending worship and enjoying God’s presence at the central sanctuary.
Ps. 43:1–5 In the third stanza of Psalms 42–43, the singer asks God to vindicate him against the ungodly people (43:1; see note on 26:1–3) who torment him with their taunts (42:3). The stanza closes, like the others, with encouragement.
Fact: Summers in Israel
Summers in Israel can be very hot, depending on where one is (see 32:4). In places like Masada, near the Dead Sea, temperatures can soar past 110 degrees Fahrenheit (43° C) without a drop of rain. However, Jerusalem, with its higher elevation, remains cooler with temperatures between 75 and 85 degrees (24 to 29° C).
Ps. 44:1–8 The song opens by recalling the ways God has favored his people over the Gentiles in the past (vv. 2, 7). The people recognize that God’s special provision, not their own abilities, is responsible for their well-being (vv. 3, 6). They should boast in God and give thanks to his name forever (v. 8).
Ps. 44:9–16 In light of this past (vv. 1–8), the current situation is difficult to understand. God has apparently rejected his people (v. 9), no longer giving them success against their foes (v. 11).
Fact: Forgetting the name of God
Forgetting the name of God (44:20). Many of the pagan religions of OT times taught that a god’s power was tied directly to its name. The false prophets of Jeremiah’s time believed that, if they could erase God’s name from the people’s memory, they would follow Baal instead (Jer. 23:26–27). However, God does not forget his people, even when they have forgotten him (Deut. 4:31).
Ps. 44:17–22 The pain of the situation is especially sharp because the community claims not to have forgotten God or to have been false to his covenant (v. 17). They acknowledge that if they had done so, God would know it and would be right to discipline them. The community is not, however, claiming absolute sinlessness.
Psalm Ps. 44. This is a hymn for times when God’s people as a whole have suffered some great calamity at the hands of their enemies. When the worshiping congregation sings this, they remind themselves of their privileged standing with God, of their obligation to faith and holiness, and of God’s unfailing loyalty to his purpose for them.
Ps. 44:23–26 Remembering God’s history with his people strengthens the community to pray for his aid in the present. The last word is a request for God to redeem (see note on 25:22), for the sake of his steadfast love—a request that God is sure to honor.
Fact: What does it mean to “redeem” someone?
What does it mean to “redeem” someone? The word “redeem” expresses the idea of rescue and protection. The Psalms speak of God redeeming Israel (44:26; 111:9). God’s acts of redemption in the OT anticipate redemption from sin through the death of Jesus Christ (Col. 1:13–14).
Ps. 45:1 The words of this song are addressed to the king.
Fact: Fragrant robes
Fragrant robes. The anointing of a person did not always involve the use of oil. Plant extracts such as aloe, cassia (similar to cinnamon), and myrrh were used during celebrations such as weddings and coronations. The extracts would either be oiled or brushed onto the clothes to give off a pleasing aroma. (See 45:7–8.)
Ps. 45:6–7 Your throne, O God. The song now speaks to God about his throne. This refers to the throne that the heir of David occupies. The psalm goes on to describe the divine ideals for a king’s reign (scepter of uprightness).
Fact: Fragrant robes
Fragrant robes. The anointing of a person did not always involve the use of oil. Plant extracts such as aloe, cassia (similar to cinnamon), and myrrh were used during celebrations such as weddings and coronations. The extracts would either be oiled or brushed onto the clothes to give off a pleasing aroma. (See 45:7–8.)
Ps. 45:2–9 These words speak to the king, praising him for his appearance and gracious speech (v. 2), military power (v. 3), and commitment to promoting justice (vv. 4–7a). These ideals are what lead to God’s blessing for the king, and to the king’s own respected position in the world (vv. 7b–9).
Ps. 45:10–12 The song turns to the bride (O daughter). Her loyalty now is to her husband (the king), no longer to her father’s house. The reference to her people can simply mean the people of her hometown (e.g., 1 Sam. 9:12–13).
Psalm Ps. 45. This hymn celebrates a royal wedding. It is impossible to be sure for which king in David’s line the song was first composed, but it does not matter. After 2 Sam. 7:11–16, the line of David was the appointed channel through which God would bless his people and carry out his mission to the whole world.
Ps. 45:16–17 The song speaks of the king’s enduring line. The marriage of a Davidic king is not a private matter. It is crucial for the fulfilling of God’s promises, not simply to Israel but to the nations.
Ps. 46:1–7 The people of God are secure, even in chaotic times, because God is their refuge and strength (v. 1). God has chosen Zion to be his holy habitation (the place of his sanctuary, where his people meet him in worship, v. 4). Though the mountains be moved (v. 2), Zion shall not be moved (v. 5).
Psalm Ps. 46. The psalm is a hymn celebrating Zion as the special city. God has pledged himself to her, and through her he will bless the world. The psalm has two stanzas, marked by a refrain (vv. 7, 11).
Ps. 46:8–11 Since be still, and know that I am God is plural, readers should imagine God speaking these words to the nations. This will be the means by which he makes wars cease. The LORD of hosts is with us. He will ensure that the mission of Gen. 12:1–3 is accomplished.
Ps. 47:1–4 The Lord loves Israel and gave them their heritage. They hold this special place in order to show all peoples how to fear and love God. God’s subduing of the Canaanites is not his final word for the Gentiles.
Ps. 47:5–7 This probably looks back to the ark going to reside in Jerusalem. Second Samuel 6:15 tells of how the ark was made to go up with a shout (see Psalm 24).
Psalm Ps. 47. This psalm celebrates God’s rule over all the earth (see note on 5:2). The promises to Abraham (47:9), that all peoples will be blessed in him (Gen. 12:3), are founded on the fact that there is only one true God. All mankind owes him love and loyalty.
Ps. 47:8–9 The psalm looks forward to the day when the Gentile princes of the peoples gather for worship as the people of the God of Abraham, that is, the people to whom the blessing of Abraham has finally come.
Ps. 48:1–3 The mention of his holy mountain and the temple (v. 9) shows that God resides in his sacred city through his presence in the sanctuary. It is the joy of all the earth, that is, of all persons everywhere who value the reality of God’s presence.
Ps. 48:7 Ships of Tarshish were capable of long voyages in the Mediterranean. Tarshish is probably at the western end of the sea, in modern Spain.
Ps. 48:9–11 The people assembled for worship reflect on how God has displayed his steadfast love in delivering and preserving them as his people. He called them so that his praise might reach to the ends of the earth, that is, so that the Gentiles would come to know him. Daughters of Judah refers to Israel’s towns and villages.
Psalm Ps. 48. Like Psalm 46, Psalm 48 is a hymn celebrating Zion as God’s special city, which he defends for the sake of the world. It remembers some great event, in which Gentile powers had attacked Jerusalem but did not conquer it. Though material fortresses may have their place, it is crucial that God himself be the defense of his people.
Ps. 48:12–14 The worshipers know that God’s people are secure. They are commissioned to tell the next generation of their security and their mission.
Ps. 49:1–4 The terms wisdom and understanding are used in the Wisdom Books to describe genuine spiritual perception. It is the ability to approach life from God’s perspective.
Ps. 49:5–12 After presenting the puzzle (vv. 5–6), the song reminds all its singers that every single person has the same end, death (vv. 7–12). The point about all dying is made in two ways: in vv. 7–9, no one can bribe death; in vv. 10–12, both the wise (who embraces God’s covenant) and the fool (who stupidly rejects God’s covenant) die.
Psalm Ps. 49. This is a wisdom psalm. In particular, it addresses the confusion that the faithful often feel when they encounter trouble even while unfaithful people seem to get along so well. Is not God expected to show his favor for the faithful in how he treats them? The answer is that God will distinguish between the faithful and the unfaithful in what happens to them when they die (vv. 12, 20). Verses 12 and 20 are very similar, the key difference being in the words translated “remain” and “understanding,” which sound almost the same in Hebrew. The element of understanding makes the difference. Those who sing this psalm will want to continue living faithfully. They will be strengthened against the temptation either to despair or to give up and join the unfaithful. See also Psalms 37 and 73.
Ps. 49:13–20 God treats these two groups differently when they die. The unfaithful are like sheep . . . appointed for Sheol, while God will ransom the faithful person’s soul from the power of Sheol (vv. 14–15). Sheol represents the grim place of destruction for the wicked, and not simply the grave (see note on 6:5).
Is it okay to move around in worship?
Listen NowDive Deeper | Psalm 43-49
Psalm 46:1 is definitely an encouragement on which we can rely—a simple thought that God is a safe place and is strong. When trouble occurs, He is present. It's a helpful reminder because the next verse in this psalm depicts a very unsettling scene. Psalm 46:2 reads, "Therefore we will not fear though the earth gives way, though the mountains be moved into the heart of the sea . . . ." The earth crumbling into a sinkhole? A mountain range suddenly being swallowed into the deepest, darkest depth of the sea? What?!? That's terrifying. Yet, Psalm 46 encourages us to not fear when terrible things happen because, no matter what, God is our refuge, strength, and a very present help in trouble.
We know our God is big, but it can become hard to keep a heart of worship about who He is and what He has done when unexpected things happen, especially if His involvement in tough circumstances doesn't look the way we want it to. In Psalm 44, we see this exact confusion and frustration. The congregation of people were faithful to God, yet they were allowed to experience destruction, defeat, and death. At the end of the psalm, the people present God with questions that can be boiled down to one word: Why? The trouble came, and they could not see His hand. But they still chose to worship God and remember who He is! Read Psalm 44:22 and then Romans 8:36-39 for your own reminder of who He is.
This month's memory verse
"How can a young man keep his way pure? By guarding it according to your word. With my whole heart I seek you; let me not wander from your commandments! I have stored up your word in my heart, that I might not sin against you."
– Psalm 119:9-11
Discussion Questions
1. How much trouble does it take for you to admit that things are not going well and that you need prayer?
2. What do you do when it becomes harder to believe that God is present in your trouble?
3. How does Christ, through our individual trials and troubles, impact or reach others?
4. How would you comfort believers troubled by the world around them? What about a person who has yet to believe in Christ's salvation?