Psalm 47, Nations, Clap Your Hands!

For the director of music. Of the Sons of Korah. A psalm.

Another praise song from the Sons of Korah:

Psalm 47:1-4, Clap your hands!

 Clap your hands, all you nations; 

shout to God with cries of joy.

How awesome is the LORD Most High, 

the great King over all the earth!

 He subdued nations under us, 

peoples under our feet.

 He chose our inheritance for us, 

the pride of Jacob, whom he loved.

Selah.

This psalm celebrates the enthronement of a king, even the King of all the earth.

Psalm 47:5, Shouts of Joy

 God has ascended amid shouts of joy, 

the LORD amid the sounding of trumpets.

An image is given of a king walking towards his throne admidst much fanfare, with the people behind him cheering.

The people praise YHWH with joy. Israel can especially rejoice that the nations are subject to them and that He has chosen Israel as His people.

As Kidner points out, this verse echoes 2 Samuel 6:14-15, when David rejoices as the ark is brought into Jerusalem.

Psalm 47:6-7, Sing praises

 Sing praises to God, 

sing praises; 

sing praises to our King, 

sing praises.

Here is a simple praise chorus to the King and God of all peoples.

In verse 7, the word translated "psalm of praise" is literally "maskil of praise." This is one of the few places where the Hebrew word maskil appears in context. It is built on the root word sakal  (שָׂכַל), meaning "to instruct" or "to provide skill."

Psalm 47:8-9, King of all the earth

For God is the King of all the earth; 

sing to him a psalm of praise.

 God reigns over the nations;

God is seated on his holy throne.

 The nobles of the nations assemble 

as the people of the God of Abraham, 

for the kings of the earth belong to God;

he is greatly exalted.

All nations (even the Gentiles!) assemble under the control and property of the Creator God.

First published Jan 12, 2024; updated  Jan 12, 2027

Psalm 46, Be Still

For the director of music. Of the Sons of Korah. According to alamoth. A song.

Here is another psalm by the Sons of Korah, possibly from the time of Solomon. We don't know the meaning of alamoth; it appears in the Old Testament one other time, in 1 Chronicles 15:19-20, describing the singing when the ark is brought to Jerusalem by David. Yamauchi, in his commentary on 1 Chronicles, says that the word has, as its root, the concept of "maiden" or "virgin"; the Strong's webpage linked above translates the word as "(soprano voices of) young women."

Psalm 46:1, Refuge and strength

 God is our refuge and strength, 

an ever-present help in trouble.

The psalm begins with a declaration, the theme for the song.

Psalm 46:2-3, Though the earth give way

 Therefore we will not fear, 

though the earth give way 

and the mountains fall into the heart of the sea,

 though its waters roar and foam 

and the mountains quake with their surging.

Selah.

The upbeat first verse has a corollary -- when things look bad, we will still confidently lean on our Refuge.

Psalm 46:4-5, River in the city of God

 There is a river whose streams make glad the city of God, 

the holy place where the Most High dwells.

 God is within her, she will not fall; 

God will help her at break of day.

In the city of God there are refreshing streams of water. This view of earthly Jerusalem is echoed in Revelation 22:1-3, a description of the heavenly Jerusalem to come.

Psalm 46:6, Kingdoms fall

 Nations are in uproar,

 kingdoms fall; 

he lifts his voice, 

the earth melts.

While the people take refuge in the city of God, outside the city kingdoms fall. 

Psalm 46:7, Our fortress  

The LORD Almighty is with us; 

the God of Jacob is our fortress.

Selah.

The theme is repeated: we have a fortress in YHWH, God of Jacob, the one who can bring both desolation and peace.

Psalm 46:8-9, Desolation and peace

Come and see the works of the LORD, 

the desolations he has brought on the earth.

 He makes wars cease to the ends of the earth; 

he breaks the bow and shatters the spear, 

he burns the shields with fire.

Ultimately wars will be stilled and weapons of war will be destroyed.

Psalm 46:10, Be still

 "Be still, and know that I am God; 

I will be exalted among the nations, 

I will be exalted in the earth."

The tumultuous nations are told to be quiet and recognize the God of the universe. Indeed all of Israel should be still, rejoicing in God.

Psalm 46:11, Fortress (again)

The LORD Almighty is with us; 

the God of Jacob is our fortress.

Selah.

Verse 7 is repeated --  the the people of Israel, with YHWH on their side, may relax and be still, knowing that the plans of their Fortress will not fail.

Some Random Thoughts

I find it interesting to view this song as a temple song sung by young women (following the likely meaning of the introductory "alamoth".)

First published Jan 11, 2024; updated  Jan 11, 2027

Psalm 45, A Wedding Song

Here is a praise song that might be sung at the wedding of the king and one of his brides.

For the director of music. To [the tune of]"Lilies." Of the Sons of Korah. A maskil. A wedding song.

We don't know what a maskil is, nor do we know the song "Lilies." 

Psalm 45:1-2, A noble theme

 My heart is stirred by a noble theme 

as I recite my verses for the king; 

my tongue is the pen of a skillful writer.

You are the most excellent of men 

and your lips have been anointed with grace, 

since God has blessed you forever.

The writer is excited to get a chance to praise the king. He writes a song for the majesty of the wedding of the king and a princess. (Indeed God will bless that king forever, claims the writer!)

Psalm 45:3-6, Scepter of justice

 Gird your sword upon your side, O mighty one; 

clothe yourself with splendor and majesty.

 In your majesty ride forth victoriously 

in behalf of truth, humility and righteousness; 

let your right hand display awesome deeds.

 Let your sharp arrows pierce the hearts of the king's enemies; 

let the nations fall beneath your feet.

 Your throne, O God, will last for ever and ever; 

a scepter of justice will be the scepter of your kingdom.

The king, leader of his nation's military, is prepared to ride out in victory and truth. Indeed nations will fall before him.

In the last verse, it will be God, the eternal king, who wheels the scepter of justice, a scepter which will be the scepter of the eternal kingdom. The eternal dynasty of David has become the eternal dynasty of God. (Surely this passage looks forward to the Messiah! This verse is quoted in the New Testament in Hebrews 1:8-9.)

Psalm 45:7-9, Lover of righteousness

 You love righteousness and hate wickedness; 

therefore God, your God, has set you above your companions 

by anointing you with the oil of joy.

The king has many attributes of God; he loves righteousness and hates wickedness and is thus worthy to be God's representative.

Psalm 45:7-9, Fragrant robes

 All your robes are fragrant with myrrh and aloes and cassia;

 from palaces adorned with ivory the music of the strings makes you glad.

 Daughters of kings are among your honored women; 

at your right hand is the royal bride in gold of Ophir.

The song turns to praise the beauty of the palace and clothes.  And the women who will be there.  One of them is the bride.... (Ophir is a source of gold during Solomon's reign. See 1 Kings 9: 26-28.)

The descriptions of a royal wedding, with gold from Ophir, fit naturally into the time of Solomon's reign.

Psalm 45:10-16, Promises to the bride

 Listen, O daughter, consider and give ear: 

Forget your people and your father's house.

The king is enthralled by your beauty;

honor him, for he is your lord.

 The Daughter of Tyre will come with a gift,

men of wealth will seek your favor.

 All glorious is the princess within [her chamber]; 

her gown is interwoven with gold.

 In embroidered garments she is led to the king; 

her virgin companions follow her and are brought to you.

 They are led in with joy and gladness; 

they enter the palace of the king.

 Your sons will take the place of your fathers; 

you will make them princes throughout the land.

The bride is told of all the blessings she will have as the king's wife.  She will have his praise and attention and many gifts.  Furthermore (in her role as mother) she will raise sons as princes, as future rulers impacting the nations of the world.

It is possible that the last verse ("Your sons...") is addressed to the king; Troyer says that the personal pronounces (translated "you" and "your" here) are masculine.

Psalm 45:17, Remembered for all generations

 I will perpetuate your memory through all generations; 

therefore the nations will praise you for ever and ever.

The singer exults in a dynasty that will be eternal, mixing his pleasure in a royal wedding with a Messianic suggestion of an eternal kingdom.

Some Random Thoughts

The webpage psalms.org has commentary on each of the 150 psalms. Here is their page on this psalm.

First published Jan 10, 2024; updated  Jan 10, 2027

Psalm 44, Awake, O Lord!

For the director of music. Of the Sons of Korah. A maskil

This song, a "maskil", comes from the Sons of Korah. This is one of thirteens psalms with this attribution.

Psalm 44:1-3, Days long ago

We have heard with our ears, O God; 

our fathers have told us what you did in their days, 

in days long ago.

 With your hand you drove out the nations 

and planted our fathers; 

you crushed the peoples 

and made our fathers flourish.

 It was not by their sword that they won the land, 

nor did their arm bring them victory; 

it was your right hand, your arm, 

and the light of your face, 

for you loved them.

The psalm begins with a review of God's mighty work in the "old days", when He pulled them out of Egypt or gave them victory in Canaan. The psalmist, looking back to the Exodus or the time of the judges, resolves to trust in God alone.

Psalm 44:4-8, "I do not trust my bow"

 You are my King and my God, 

who decrees victories forJacob.

 Through you we push back our enemies; 

through your name we trample our foes.

 I do not trust in my bow, 

my sword does not bring me victory;

 but you give us victory over our enemies, 

you put our adversaries to shame.

 In God we make our boast all day long, 

and we will praise your name forever.

Selah

In current times, the psalmists still relies on God and not their own weapons. Motyer suggests that this passage is antiphonal, with the king speakings verses 4 and 6 and the people speaking verses 5 and 7.  Then both king and people respond with the last verse of devotion to God.

Psalm 44:9-16, Disgrace

 But now you have rejected and humbled us; 

you no longer go out with our armies.

 You made us retreat before the enemy,

 and our adversaries have plundered us.

 You gave us up to be devoured like sheep

and have scattered us among the nations.

 You sold your people for a pittance, 

gaining nothing from their sale.

 You have made us a reproach to our neighbors, 

the scorn and derision of those around us.

 You have made us a byword among the nations; 

the peoples shake their heads at us.

 My disgrace is before me all day long,

 and my face is covered with shame

 at the taunts of those who reproach and revile me, 

because of the enemy, 

who is bent on revenge.

But things have changed!  Despite their trust in God, the people are defeated, plundered, disgraced. The psalmist argues that God has gained nothing by selling His people away so cheaply. 

Psalm 44:17-19, "We did not forget you!"

All this happened to us,

though we had not forgotten you 

or been false to your covenant.

 Our hearts had not turned back; 

our feet had not strayed from your path.

 But you crushed us 

and made us a haunt for jackals 

and covered us over with deep darkness.

In this passage the psalmist pleads the innocence of his people.  They have not turned away from God, yet they have been defeated! These are the complaints of one who has watched Israel in a time where the nation does seem to be following the law and sacrifices. (This complaint is from a time before the Babylonian captivity; it is not the complaint of a captive in Babylon who recognizes his country's defeat as just punishment.)

Psalm 44:20-22, Sheep to be slaughtered

 If we had forgotten the name of our God 

or spread out our hands to a foreign god,

 would not God have discovered it, 

since he knows the secrets of the heart?

 Yet for your sake we face death all day long; 

we are considered as sheep to be slaughtered.

In verse 20, the Hebrew word tannim (תַּנִּין) is translated "jackals" by the NIV but Strong's concordance routinely translates this word as "dragons". Alter's translation has "sea monster", a mythological creature hiding deep in the darkness of the wild sea.

The Christian apostle Paul cites this last verse in his letter to the Romans (Romans 8:31-39) where he claims that these common defeats are embedded in a much larger victory.

Psalm 44:23-26, "Awake!"

 Awake, O Lord! 

Why do you sleep? 

Rouse yourself! 

Do not reject us forever.

 Why do you hide your face 

and forget our misery and oppression?

 We are brought down to the dust; 

our bodies cling to the ground.

 Rise up and help us; 

redeem us because of your unfailing love.

In this plaintive cry, the psalmist pleads for God to awake, rise up, protect His people as He had done in olden times.

First published Jan 9, 2024; updated  Jan 9, 2027

Psalm 43, I will yet praise him!

In many ancient Hebrew manuscripts, Psalms 42 and 43 are joined into one continuous psalm. The two psalms have a common refrain, occuring in Psalms 42:5, 42:11, and 43:5.

Psalm 43:1, Plead my case!

Vindicate me, O God, 

and plead my cause against an ungodly nation; 

rescue me from deceitful and wicked men.

We begin with a plea for safety, indeed for vindication.

Psalm 43:2-4, To your holy mountain

You are God my stronghold. 

Why have you rejected me? 

Why must I go about mourning, 

oppressed by the enemy? 

Send forth your light and your truth, 

let them guide me; 

let them bring me to your holy mountain, 

to the place where you dwell.

Then will I go to the altar of God,

to God, my joy and my delight. 

I will praise you with the harp, 

O God, my God.

The psalmist cries out, first insisting that he has been abandoned and then asking again for the light and truth that God brings. He longs to go to the altar of God and worship.

Psalm 43:5a, Why are you downcast?

Why are you downcast, O my soul? 

Why so disturbed within me?

This plaintive cry, echoing verses 5 and 11 of Psalm 42, clearly links this psalm with the previous one. The psalmist follows each cry with a statement of resolution:

Psalm 43:5b, Hope

Put your hope in God, 

for I will yet praise him, 

my Savior and my God.

Despite the desperate cries that resound through Psalms 42 and 43, the writer ends with a final upbeat statement of trust.

Some Random Thoughts

An analysis of this psalm (with discussion questions), sponsored by the MidwestSafety Youtube channel, is here.

First published Jan 8, 2024; updated Jan 8, 2027

Psalms of Supplication and Lament

The 150 psalms carry a diversity of emotions, themes and promises. They have been central to Jewish and Christian worship for three thousand years. It is human nature to categorize things, to draw lines and put objects in boxes and there are many ways to categorize the psalms. Here is one such list at a webpage of the Christian Resource Institute.

The most common type of psalm is a psalm of Lament, a song of crying out to God. As Bob McCabe writes in The Genre of the Psalms, "Lament is the most dominant genre found in the Psalter. More than one-third of the psalms are of this nature." Many of these songs have a plaintive plea, "How long?", begging God to step forward and answer their prayers. "Why is God silent?" is a question many of us have asked as some fervent prayers go unanswered. This question is asked by Job and many of the psalmists. 

In Psalm 79:1-3 the psalmist walks through the Jerusalem temple after its destruction by the Babylonians. The temple is burned. Bodies litter the streets. No one is around to bury the dead. The once glorious temples smells of smoking wood and rotting bodies. How could God allow this? What is to come next? Will God protect the prisoners enroute to Babylon? Will He ever return to watching over Jerusalem?

In many of these laments, there is a supplication, a begging, that is eventually replaced by a uplifting statement of trust and thanksgiving. In Psalm 73 Asaph laments about the success of the wicked. In verse 13 he complains

 Surely in vain I have kept my heart pure

    and have washed my hands in innocence...

and then admits to the stress these thoughts give him (verse 14):

All day long I have been afflicted,

and every morning brings new punishments.

A transition occurs in verse 15, where he admits

If I had spoken out like that,

I would have betrayed your children.

Sometimes the resolution is strong and enthusiastic; the answer and victory have appeared in front of the psalmist and he sings of his thankfulness. In others psalms, like Psalm 73, above, the thanksgiving is more a statement of faith, a statement that the answer is coming soon. In some psalms, like Psalm 79, written by the despondent man among the ruins of Jerusalem, there is only lament and a promise that if YHWH will someday answer their pleas, the people will praise Him. (Even more depressing is Psalm 88 where the distressed psalmist laments about death and, in his supplications, makes no faith statement.) These psalms run the gamut of confidence, some ending with an enthusiastic, "Yes! Thank-you!" while others end with the weeping of someone saying, "I am still here God, still calling, still trusting, even in the silence."

At this point we have finished Book I of the Psalms and are almost a third of the way through the psalter. Let's review some past examples.

• In Psalm 3 (blog post here) David alternates between supplication and confidence, rising at the end to a statement of confidence, not just for himself but for the nation of Israel.
• Psalm 12  (blog post here) is a lament about the success of the wicked, ending with a strong statement of confidence in God's promises and that justice will come.
• Psalm 13 (blog post here) is a classic example, in which David begins with "How long?" but ends with the confident "But I trust in your unfailing love..."
• Psalm 22 (blog post here) begins in distress, distress so deep that it describes a death scene. The mood of the psalm alternates between supplication and confidence in God's eternal plan. The end of the psalm describes suffering beyond those of David and includes global promises to "the ends of the earth" and "famiies of nations". This song grows in meaning when we hear Messiah Yeshuah repeating the opening words of this psalm upon the cross (Matthew 27:46.)
• Psalm 42 (blog post here) and Psalm 43 (blog post here), originally a single song, cycles through stanzas such as

"Why, my soul, are you downcast? 

Why so disturbed within me? 

Put your hope in God, 

for I will yet praise him, 

my Savior and my God,"

stanzas that follow the lament with an admonition of faith.

Resources

Here are several online lectures related to psalms of supplication and lament.

1. An online lecture on The Suffering Psalms by Mike Mazzalango (36 minutes)
2. An online lecture on The Assurance Psalms by Mike Mazzalango (41 minutes)

We will look at various psalm themes as we continue in Book II of the psalter.

Psalm 42, Thirsty for God

Book II

Book II of the Psalms covers Psalms 42-72.

For the director of music. A maskil of the Sons of Korah. 

The word maskil is presumably a musical or literary term (says the NIV footnotes.) Motyer translated maskil as "a teaching psalm."

In many ancient Hebrew manuscripts, Psalms 42 and 43 are joined into one continuous psalm, for reasons we will see shortly.

Psalm 42:1-3, Panting deer in the desert

As the deer pants for streams of water, 

so my soul pants for you, O God.

My soul thirsts for God, for the living God. 

When can I go and meet with God?

My tears have been my food day and night, 

while men say to me all day long, "Where is your God?"

This song begins with a cry for help and turns into a cry of despair. The writer is dying in the desert heat and drought, turning everywhere to seek cool water, for the presence of God. Meanwhile, others see him as one that can be mocked, for God is not answering his call.

Psalm 42:4, Memories

These things I remember as I pour out my soul: 

how I used to go with the multitude, 

leading the procession to the house of God, 

with shouts of joy and thanksgiving among the festive throng.

Long ago, things were different. The psalmist's relationship with God was so vibrant and clear, part of a joyous community of worshipers.

Psalm 42:5-6a, I will yet praise Him

Why are you downcast, O my soul? 

Why so disturbed within me? 

Put your hope in God, 

for I will yet praise him, 

my Savior and my God. 

The psalmist reminds himself of God's goodness and resolves to hang on. The cry, "Why are you downcast, O my soul? Why so disturbed within me?" will be repeated three times: here, in verse 11 and finally at the end of Psalm 43. This question, with the answering statement of trust, "Put your hope in God, for I will yet praise him...", is essentially of chorus for this song, across Psalms 42 and 43.

Psalm 42:6b, Oh but I am hurting!

My soul is downcast within me; 

therefore I will remember you 

from the land of the Jordan,

 the heights of Hermon--

from Mount Mizar.

In verses 5 and 6 there is discrepancy between Hebrew manuscripts: the translation is from the Septuagint and Syriac; most Hebrew manuscripts have "praise him for his saving help. O my God"

The location Mount Mizar is unknown; the Hebrew word mitsar (מִצְעָר) means "small". One suggestion is that this is a teasing nickname for the large Mount Hermon, calling it "Mount Small" in comparison with Mount Zion (says Motyer.)

Psalm 42:7,  Your waves and breakers overwhelm me!

Deep calls to deep in the roar of your waterfalls;

 all your waves and breakers have swept over me.

A strong emotional cry ends the first half of the psalm. The chaotic deep sweeps over our despairing psalmist.

Psalm 42: 8, God directs His love

By day the LORD directs his love, 

at night his song is with me--

a prayer to the God of my life.

In response to his despair, the psalmist reminds himself that YHWH is always watching, directing His love.

Psalm 42: 9-10, Back to despair

I say to God my Rock, "Why have you forgotten me? 

Why must I go about mourning, 

oppressed by the enemy?"

My bones suffer mortal agony as my foes taunt me, 

saying to me all day long, "Where is your God?"

We ride the emotional roller-coaster again, from a firm reminder, down into despair.  Not only is God silent, but, says the psalmist, I am taunted by my enemies!

Psalm 42:11, I will yet praise Him

Why are you downcast, O my soul? 

Why so disturbed within me?

Put your hope in God, 

for I will yet praise him, 

my Savior and my God.

And now our emotions are back up, with a resolution to put our hope in God.

The song continues in Psalm 43....

Some Random Thoughts

An analysis of this psalm (with discussion questions), sponsored by the MidwestSafety Youtube channel, is here.

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First published Jan 6, 2024; updated Jan 6, 2027