Note: I usually will edit down Calvin a little more than I have here in this first part specifically. In this instance, there was so much gold to be had that I worried in attempting to be rid of the dross I might throw a few precious nuggets out in the process. I have edited it down as much as I could but a large portion of it remains.
Note: Matthew Poole suggests that this may better be translated O my righteous God or O God of my mercy as those titles are found elsewhere in the bible such as in Ps. 59:10, 17 whereas the translation we use is found only in this one instance. I looked to all of the versions I have and only two saw fit to be in agreement with him to any degree. The NIV uses O my righteous God and the RSV uses O God of my right. I would be so bold as to say that while the concept of mercy is abundant and consistent with the rest of this verse that hermeneutically that would be an insufficient rendering since the Hebrew word used here is tsedeq (Strong’s 6664) and carries with it the idea of righteousness. I would think with some pretty accurate versions, including the fairly literal translation of the ESV, all being in accord with the use of O God of my righteousness it is then warranted, especially when it is explained within the following commentaries.
Note: The other word where there is some difference in translation deals with the Hebrew word rachab (Strong’s 7337) which means literally to enlarge, widen, make room and can signify vast open space. In the eight versions of the bible I use there were five different renderings for this word. I will list them for you: NKJV, NASB, NIV, ESV – relieved; KJV – enlarged; 1599 GB – liberty; Amplified – freed and enlarged; RSV – given me room. My assessment is that while the literal translation would render it either enlarged or given me room, contextually it doesn’t fit so well. Therefore I think the better version of it probably rests with the NKJV, NASB, NIV, ESV, 1599 GB, or Amplified and should be rendered relieved, freed, or liberty; with the Amplified giving the best rendering of it in including both the context and literal interpretation.
“Answer me when I cry, O God of my righteousness”
• In these words is shown the faith of David, who, although brought to the uttermost distress, and indeed almost consumed by a long series of calamities, did not sink under his sorrow; nor was he so broken in heart to be prevented from betaking himself to God as his deliverer. By his praying, he testified, that when utterly deprived of all earthly succor, there yet remained for him hope in God. Moreover, he calls Him the God of his righteousness, which is the same thing as… the vindicator of his right; and he appeals to God, because all men everywhere condemned him, and his innocence was borne down by the slanderous reports of his enemies and the perverse judgments of the common people. And this cruel and unjust treatment which David met with, ought to be carefully marked… for… to be ill spoken of for doing well, is an affliction which daily befalls the saints. And it becomes them to be so exercised under it as to turn away from all the enticements of the world, and to depend wholly upon God alone. Righteousness… to be understood of a good cause, of which David makes God the witness… by his example, he teaches us, that if at any time our uprightness is not seen and acknowledged by the world, we ought not on that account to despond, inasmuch as we have one in heaven to vindicate our cause. But it is a consolation far surpassing this, to know when men vaunt themselves over us wrongfully, that we are standing in the view of God and of the angels. Paul [and]… Isaiah also [were] fortified by the same confidence (1 Cor. 4:5; Isa. 50:6, 7). If, therefore, we cannot find justice anywhere in the world, the only support of our patience is to look to God, and to rest contented with the equity of His judgment. Since all the purity of men is mere pollution in the sight of God, how can the godly dare to bring forward their own righteousness before Him? With respect to David… he did not boast of his own righteousness except in reference to his enemies, from whose calumnies he vindicated himself. He had the testimony of a good conscience that he had attempted nothing without the call and commandment of God, and therefore he does not speak rashly when he calls God the protector and defender of his right. […] David honored God with this title of praise… to set Him in contrast with the whole world. JC
• Either the witness and defender of my righteous cause; or from whom I expect that righteous judgment and decision of my cause with manifold injuries and calumnies. MP
• The name by which the Lord is here addressed, “God of my righteousness,” deserves notice. Since it is not used in any other part of Scripture. It means, Thou art the author, the witness, the maintainer, the judge, and the rewarder of my righteousness; to thee I appeal from the calumnies and harsh judgments of men. Herein is wisdom, let us intimate it and always take our suit, not to the petty courts of human opinion, but to the superior court, the King’s Bench of heaven. CHS
• His innocence and uprightness, which the Lord knew and was a witness of: and since He was his covenant God, he doubted not but He would bring it forth as the light, and favour his righteous cause, and do him justice upon his enemies: or the psalmist addresses God in this manner, because He was the author of his righteousness, and was the justifier of him, by imputing the righteousness of His Son unto him. So Christ addresses His Father; who He knew would justify Him, and by whom He was justified as the surety of His people, when He, rose from the dead: and so the saints can draw nigh to God the Judge of all, through the righteousness of Christ; knowing that He is just, and the justifier of him that believes in Jesus; and that He is just and faithful to forgive their sins, and cleanse them from all unrighteousness, on account of His blood. The petition put up by the psalmist is, to be heard when he called, that is, to hear his prayer, as it is explained in the latter part of the verse: and God is a God hearing prayer; and so David, Christ, and all the saints, have found Him to be: and the encouragement to pray to the Lord, in hope of being heard, arose from past experience of divine goodness. JG
• Jehovah is the possessor of righteousness, the author of righteousness, and the vindicator of misjudged and persecuted righteousness. This God of righteousness David believingly calls his God; for the righteousness he possesses, he possesses in Him, and the righteousness he looks for, he looks for in Him. K&D, Franz Delitzsch
• When men condemn us unjustly, this is our comfort, It is God that justifies; He is the God of a believer’s righteousness. MH
• Thou that art the defender of my just cause. 1599 GB
“Thou hast enlarged me when I was in distress.”
• […] in my opinion, [David]… mentions the benefits which he formerly received from God, and by these strengthens himself against the time to come. Thus the faithful are accustomed to call to their remembrance those things which tend to strengthen their faith. [David] has learned that God is always present with His own people and will never disappoint their desires. The mode of expression which he here employs is metaphorical, and by it he intimates that a way of escape was opened to him even when he was besieged and enclosed on every side. JC
• Freed me from my former straights and troubles. So he urgeth God and strengtheneth his own faith with his former experiences. MP
• A figure taken from an army enclosed in a defile, and hardly pressed by the surrounding enemy. God hath dashed down the rocks and given me room; He hath broken the barriers and set me in a large place. CHS
• That this is not in vain, his previous experience assures him: Thou hast made a breadth (space) for me when in a straight. He bases his prayer on two things, viz. on his fellowship with God, the righteous God, and on His justifying grace which he has already experienced. He has been many times in a straight already, and God has made a broad place for him. K&D, Franz Delitzsch
“Have mercy upon me, and hear my prayer.”
• [… David] also shows where he expected to obtain what he needed, namely, from the mercy of God. […] as often as we ask anything From God, it becomes us to begin with this, and to beseech Him, according to His free goodness, to relieve our miseries. JC
• Thou may justly destroy me for my many and great sins, and therefore I flee from thy justice to thy mercy, on which all my hopes are grounded. MP
• Though thou may justly permit my enemies to destroy me, on account of my many and great sins, yet I flee to thy mercy, and I beseech thee to hear my prayer, and bring thy servant out of his troubles. The best of men need mercy as truly as the worst of men. All the deliverances of saints, as well as the pardons of sinners, are the free gifts of heavenly grace. CHS
• The psalmist pleads no merit nor worthiness of his own, but applies to the grace and mercy of God; and sensible of his sin, both original and actual, he entreats a discovery of pardoning grace and mercy. The words may be rendered, "be gracious unto me", or "show me favour"; bestow the blessings of grace, grant larger measures of grace, and fresh supplies of it: and so all sensible sinners apply to God for mercy; and all the saints have recourse to Him as the Father of mercies, and the God of all comfort, for every mercy, both temporal and spiritual. JG
Personal Summary:
I love David’s opening plea here. It is the surest sign of a mature man of God that he has an understanding of his own estate. David knew what a wretched sinner he was in and of himself. All of us that are saved must have this same recognition. Certainly that comes in varying degrees and in different time spans from person to person. Usually when we are first saved there is a deep conviction of sin that drives us to the cross. It is not even close to an accurate conviction of sin; but, overwhelmed with those gross sins that stick out like a sore thumb we run to the cross seeking refuge in the Lord. As we grow this recognition of sin grows too. It is a strange relationship, exclusive perhaps only to Christianity, that as you get better at something you recognize more fully how inept you truly are. Those with the deepest conviction of sin are more than likely the most pious saints one can meet. As a result the more we grow the more we recognize how unworthy and unrighteous we are in our natural fallen state. The more we are aware of our sin the more we flee to the cross of Christ wherein God has justified the elect; not on our merit but on the merit of Christ; His imputed righteousness hangs on the believer like a banner of glory! David saw a form of this and understood fully that his righteousness depended not on his merit but on God’s merit. Thus God was a refuge where he could flee knowing that God would justify his saint as the world persecuted him and the church of God in general. For those of us in Western cultures we see little of the persecution that exists against the church. We have been blessed to know religious freedom and worship. Perhaps we see social persecution but that is nothing ultimately. Yet in the world at large the church is heavily persecuted. They boast a righteous cause and are persecuted for it. This verse could not be more ready for them to use in their cry to God. And why should we separate ourselves from them? Are we not all a part of the visible church struggling on this earth as one body of Christ? Therefore let us all flee to the cross and cry, “Abba Father! Free us from this wretched world and the pains therein! Vindicate us oh God of our righteousness!” Pray for those that experience the persecution that brings pain and discomfort. They may not be close to us but their cause is righteous, their victory is assured in Christ, and it is God who vindicates them no matter how man may have convicted them.
David’s cry is the victorious cry of one who has endured, who has seen trials, those trials have produced patience, and that patience has produced perseverance (see Jas. 1:3-4). He is confident in the outcome of this predicament (whatever it may have been); because, through experience he has learned to lean on the Lord who has delivered him from all of these situations. I cannot but attest to the fact that the same is true for me. I have had some unspeakably hard times in my life. They have ripped my heart out in ways I never even dreamed possible. At times I thought ruin was as assured as the sun that rises in the dawn. But experience has shown me that God has always delivered me from those trials. I can honestly look back now and see how He restrained me even when I was lost. Do you believe this to be a true experience in your own life? Do you know in your heart that this is so? It is one thing that we all so easily attest to this as Christians and that we so easily write off the difficulties of others, and some minor difficulties in our own lives as well, with verses such as these. But when real trials come that shake your faith and try you beyond what you had ever thought possible, do you believe this? You have to! You must! I know from painful experience that for that to be a reality pain and heartache and difficulty must come. Conviction would be superficial at best otherwise. But when it comes remember this, recall to mind the things the Lord has delivered you from in the past, however irrelevant they may seem to you then or now, and know that your Sovereign God is faithful and will sustain you in this situation like He has in all others. David knew this and it emboldened his faith.
Christ died that we may be cloaked in His righteousness. Dare we abandon or lose faith in such a beautiful gift such as that? His mercy endureth forever! (1 Chr. 16:34)
Monday, February 28, 2011
Friday, February 25, 2011
Psalm 4 Introduction and Title
Title: There is so much difference in opinion in a number of areas concerning the title that I don’t believe we can merely skip over it without some consideration concerning the various opinions and issues that exist here.
We have previously, during the course of this study, discussed the inspiration, or lack there of, in the titles to the psalms. From my study I have settled into the opinion that they are not inspired but are added by men as seemed to be the common consensus among all whom I referenced in this. You may go back and read that short entry to see more fully what I am speaking of (Inspiration to the Headings of the Psalms). But here Spurgeon begins his comments on the title with, “The Inspired title runs thus:” which would seem to be a fairly solitary finding. If you are reading that in “The Treasury of David” then I would agree with those that I mentioned in the previous study on this issue that it is highly doubtful and Spurgeon’s finding of inspiration should probably be disregarded.
There is quite a bit of variance over the Hebrew word Lamnetsah and its meaning.
• Some translate the word Lamnetsah, for ever; and they say that it was the commencement of a common song, to the tune of which this Psalm was composed: but this I reject as a forced translation. Others, with more truth, are of opinion, that Menetsah signifies one who excels and surpasses all others. But because expositors are not agreed as to the particular kind of excellence and dignity here spoken of, let it suffice, that by this word is denoted the chief master or president of the band. I do not approve of rendering the word, conqueror; for although it answers to the subject matter of the present psalm, yet it does not at all suit other places where we shall find the same Hebrew word used. JC
• Matthew Poole, Charles Spurgeon, Matthew Henry, John Gill, and the 1599 GB are all of the same basic opinion as John Calvin regarding the translation of this word.
• The Septuagint read the word which we have rendered in our translation “chief musician” Lamenetz, instead of Lamenetzoth, the meaning of which is “unto the end”. From whence the Greek and Latin fathers imagined, that all the psalms which bear this inscription refer to the Messiah the great end. If so, this Psalm is addressed to Christ; and well it may, for it is all of Christ, and spoken by Christ, and hath respect only to His people as being one with Christ. The Lord the Spirit give the reader to see this, and he will find it most blessed. RH
• If you were to look at the Septuagint it will translate the title as “For the End, a Song of David among the Psalms” and the rendering in Augustine’s commentary (or at least the one I use on ccel.org) is translated “To the end, a psalm song to David.” The focus in the first half of the title being on the end. There is some variance in the rest of the translation as well and we will address that in a moment.
• Strong’s translation doesn’t even recognize the use of this word as best as I can tell. I looked over a number of sources to see what word was used here and how it was translated and all of them cited Strong as using the word natsach rather than Lamnetsah. I am not sure why that is but he is the only one I could find that used that word in the original Hebrew and placed it in this title. That said, he still translated it in the same way as Calvin and others did.
• After discussing the proof of this word being used elsewhere to signify an overseer Delitzsch says the following: [This] is one who shows eminent ability in any department, and then it gains the general signification of master, director, or chief overseer. At the head of the psalms it is generally understood of the director of the Temple-music. It means “to take the lead in the playing”. Hence [this] is not the director of the Temple-music but in general the master of song, and [it] addresses the psalm to him whose duty it is to arrange it and to train the Levite choristers; it therefore defines the psalm as belonging to the songs of the Temple worship that require musical accompaniment.
The next word in question, with less difference of opinion, is the word Neginoth.
• I think it comes from the verb, Nagan, which signifies to strike or sound; and therefore, I doubt not, but it was an instrument of music. Whence it follows, that this Psalm was designed to be sung, not only with the voice, but also with musical instruments, which were presided over, and regulated by the chief musician of whom we have now just spoken. JC
• As was previously mentioned you can see that the Septuagint and Augustine have a significant difference in their translation of the second half of the title.
• All other commentaries I referenced agreed with Calvin’s explanation. John Gill lists a number of sources that would be in basic agreement with Augustine and the Septuagint. But in the end he notes that “the Jewish writers, for the most part, interpret it of a musical instrument so called; not such an one as was blown, as the pipe and trumpet, but what was played upon with the hand; a stringed instrument, which was touched with the fingers as a harp, or struck with a quill or bow as a violin.”
The last issue that exists within the title seems to be the point of emphasis in whether or not there is still application for this Psalm to be sung today with instrumentation. Calvin (as can be seen above) and Delitzsch seem to make matter of fact statements that the song is to be sung with instrumentation. They don’t really go into any dialogue over that being more or less relevant based on the age. Spurgeon and Henry are both in agreement when they say, “[…] the New Testament appoints all Christians to sing, from which it is expected that they do it decently, not artfully, and therefore there is not now so much occasion for musical instruments as there was then: the melody is to be made in the heart.” And again, “The joy of the Jewish church was so great that they needed music to set forth the delightful feelings of their souls, our holy mirth is nonetheless overflowing because we prefer to express it in a more spiritual manner, as becometh a more spiritual dispensation. Let us lay ourselves open to the Spirit’s touch, so shall we make melody. May we be full of faith and love, and we shall be living instruments of music." As to my conclusion in the matter: it means nothing to the study ultimately. There are some very godly men on both sides of this argument and I am quite sure that nothing I can say or include would influence where one of them is so convicted on how this should be done. Fortunately, that is not the focus of the Psalm and thus it doesn’t need to be the focus in our discussion of the Psalm.
I also went and looked at a variety of versions of bibles to see how each of them translated this. I think the common consensus has to be that the title should read something along the line of “To the Chief Musician, on stringed instruments.” There is some variety in a few of the translations where they say “To the Choirmaster” or “with stringed instruments”. The most literal translation seems to come from the 1599 GB which says, “To him that excelleth on Neginoth.” A few versions, in an attempt to modernize the language, have translated it into such things as “the choir director” and I am not sure that takes it far enough. This seems to be addressed to a man that held a special position in the liturgy of the church; truly one set aside for this task, a special man filling a special position. Delitzsch and Luther made mention of this as well. I do have a partial favoring of the word Neginoth rather than stringed instruments though. I don’t think that is the important part of it; but, in reading through the many pages that spoke about this I couldn’t find anyone that could really nail down what instrument it was, only that the root of the word indicates playing strings or playing with the hands, so anything other than the title Neginoth itself seems like a bit of a stretch.
The reason I think it is important to understand this is because while it is not an inspired title it clearly shows that the Psalm was used in corporate worship by the people of God and not just in personal or family worship. Indeed many of the psalms carry such references and it shows us that they are an important part of the liturgy of the church as well as being an important part of family worship; never forgetting the obvious personal application either.
Introduction
Note: If you have a copy of the Keil & Delitzsch commentary and you notice that I am giving a different verse reference than they are it is because they start numbering each Psalm with the title as vs. 1. In order to make it easier for those that are looking at their bibles when they read this I have changed their reference to the appropriate verse in our current bibles where the title is not numbered.
• It is uncertain what time this Psalm was composed. But from the tenor of it, it is conjectured, with probability, that David was then a fugitive and an exile. I therefore refer it to the time when he was persecuted by Saul. If, however, any person is disposed rather to understand it as referring to the time when he was compelled by the conspiracy of Absalom to secure his safety by flight, I will not greatly contend about the matter. But as, a little after, he uses as expression, namely, “How long?” (vs. 3) which indicates that he had a lengthened struggle, the opinion of which I have already brought forward is more probable. JC
• It is called "a Psalm of David", being written by him, under the inspiration of the Spirit of God; the occasion of it was Absalom's rebellion; and it was written when he fled from him, as the preceding, as Kimchi thinks; but, according to Lightfoot and others, it was the rebellion of Sheba, 2Sa 20:1-22, though others refer it to the time of his distresses and persecutions by Saul; according to the Jewish Rabbis… the psalm belongs to future time, to the world to come, to the times of the Messiah. JG
• This Psalm is, for the matter or substance of it, much like the former, and seems to have been made upon some other like occasion, when he was distressed either by Absalom, or by Saul, or by some other great and powerful enemies. MP
• This Psalm is apparently intended to accompany the third, and make a pair with it. If the last be entitled The Morning Psalm, this from its matter is equally deserving of the title of The Evening Hymn. May the choice words of the 8th verse be our sweet song of rest as we retire to our repose! In these passages will be found much that is interesting to the lover of sacred song, and very much that will throw a light upon the mode of praising God in the temple. CHS
• David was a preacher, a royal preacher, as well as was Solomon; many of his psalms are doctrinal and practical as well as devotional; the greatest part of this Psalm is so, in which Wisdom cries to men, to the sons of men, to receive instruction. This title does not tell us, as the former did, that it was penned on any particular occasion, nor are we to think that all the psalms were occasional, though some were, but that many of them were designed in general for the instruction of the people of God, who attended in the courts of his house, the assisting of their devotions, and the directing of their conversations: such a one I take this Psalm to be. MH
Personal Summary:
I don’t usually spend so much time in the title and introduction. But with so much variance as to meaning and history I thought we should do so here. We have well discussed the difference of opinion in the title. But we are also met with some varied opinion as to the occasion of this Psalm. Calvin is pretty convinced it is in relation to Saul; Gill thinks it is in relation to Absalom as does Delitzsch if the chronology of the Psalm were to hold true; Poole doesn’t even take a stab at it; Henry thinks it doesn’t apply to either. Why is this important? It is sure that as we progress and include notes from these men with such varied opinions as to the occasion of this Psalm, that their thought in that matter will also be applied as they progress through the Psalm. But we are aware of it and should be able to ignore whatever minor differences such historical insight might produce.
The other thing that is important to note is that it seems to be fairly sure that this is intended to be an evening hymn. I can remember early in my Christian life what an influence 4:8 had on me. When I was a child I would say, “What time I am afraid I will trust in thee” (Ps. 56:3). When I was saved and grown this became my new verse when troubles were stacked up against me or I would wake from a nightmare unable to fall back asleep; although I certainly still use my childhood verse as well. This Psalm is quite beautiful, and such an assuring word from God could not be more useful to His children. I look forward to progressing through this study and seeing what may be revealed to us as a result.
We have previously, during the course of this study, discussed the inspiration, or lack there of, in the titles to the psalms. From my study I have settled into the opinion that they are not inspired but are added by men as seemed to be the common consensus among all whom I referenced in this. You may go back and read that short entry to see more fully what I am speaking of (Inspiration to the Headings of the Psalms). But here Spurgeon begins his comments on the title with, “The Inspired title runs thus:” which would seem to be a fairly solitary finding. If you are reading that in “The Treasury of David” then I would agree with those that I mentioned in the previous study on this issue that it is highly doubtful and Spurgeon’s finding of inspiration should probably be disregarded.
There is quite a bit of variance over the Hebrew word Lamnetsah and its meaning.
• Some translate the word Lamnetsah, for ever; and they say that it was the commencement of a common song, to the tune of which this Psalm was composed: but this I reject as a forced translation. Others, with more truth, are of opinion, that Menetsah signifies one who excels and surpasses all others. But because expositors are not agreed as to the particular kind of excellence and dignity here spoken of, let it suffice, that by this word is denoted the chief master or president of the band. I do not approve of rendering the word, conqueror; for although it answers to the subject matter of the present psalm, yet it does not at all suit other places where we shall find the same Hebrew word used. JC
• Matthew Poole, Charles Spurgeon, Matthew Henry, John Gill, and the 1599 GB are all of the same basic opinion as John Calvin regarding the translation of this word.
• The Septuagint read the word which we have rendered in our translation “chief musician” Lamenetz, instead of Lamenetzoth, the meaning of which is “unto the end”. From whence the Greek and Latin fathers imagined, that all the psalms which bear this inscription refer to the Messiah the great end. If so, this Psalm is addressed to Christ; and well it may, for it is all of Christ, and spoken by Christ, and hath respect only to His people as being one with Christ. The Lord the Spirit give the reader to see this, and he will find it most blessed. RH
• If you were to look at the Septuagint it will translate the title as “For the End, a Song of David among the Psalms” and the rendering in Augustine’s commentary (or at least the one I use on ccel.org) is translated “To the end, a psalm song to David.” The focus in the first half of the title being on the end. There is some variance in the rest of the translation as well and we will address that in a moment.
• Strong’s translation doesn’t even recognize the use of this word as best as I can tell. I looked over a number of sources to see what word was used here and how it was translated and all of them cited Strong as using the word natsach rather than Lamnetsah. I am not sure why that is but he is the only one I could find that used that word in the original Hebrew and placed it in this title. That said, he still translated it in the same way as Calvin and others did.
• After discussing the proof of this word being used elsewhere to signify an overseer Delitzsch says the following: [This] is one who shows eminent ability in any department, and then it gains the general signification of master, director, or chief overseer. At the head of the psalms it is generally understood of the director of the Temple-music. It means “to take the lead in the playing”. Hence [this] is not the director of the Temple-music but in general the master of song, and [it] addresses the psalm to him whose duty it is to arrange it and to train the Levite choristers; it therefore defines the psalm as belonging to the songs of the Temple worship that require musical accompaniment.
The next word in question, with less difference of opinion, is the word Neginoth.
• I think it comes from the verb, Nagan, which signifies to strike or sound; and therefore, I doubt not, but it was an instrument of music. Whence it follows, that this Psalm was designed to be sung, not only with the voice, but also with musical instruments, which were presided over, and regulated by the chief musician of whom we have now just spoken. JC
• As was previously mentioned you can see that the Septuagint and Augustine have a significant difference in their translation of the second half of the title.
• All other commentaries I referenced agreed with Calvin’s explanation. John Gill lists a number of sources that would be in basic agreement with Augustine and the Septuagint. But in the end he notes that “the Jewish writers, for the most part, interpret it of a musical instrument so called; not such an one as was blown, as the pipe and trumpet, but what was played upon with the hand; a stringed instrument, which was touched with the fingers as a harp, or struck with a quill or bow as a violin.”
The last issue that exists within the title seems to be the point of emphasis in whether or not there is still application for this Psalm to be sung today with instrumentation. Calvin (as can be seen above) and Delitzsch seem to make matter of fact statements that the song is to be sung with instrumentation. They don’t really go into any dialogue over that being more or less relevant based on the age. Spurgeon and Henry are both in agreement when they say, “[…] the New Testament appoints all Christians to sing, from which it is expected that they do it decently, not artfully, and therefore there is not now so much occasion for musical instruments as there was then: the melody is to be made in the heart.” And again, “The joy of the Jewish church was so great that they needed music to set forth the delightful feelings of their souls, our holy mirth is nonetheless overflowing because we prefer to express it in a more spiritual manner, as becometh a more spiritual dispensation. Let us lay ourselves open to the Spirit’s touch, so shall we make melody. May we be full of faith and love, and we shall be living instruments of music." As to my conclusion in the matter: it means nothing to the study ultimately. There are some very godly men on both sides of this argument and I am quite sure that nothing I can say or include would influence where one of them is so convicted on how this should be done. Fortunately, that is not the focus of the Psalm and thus it doesn’t need to be the focus in our discussion of the Psalm.
I also went and looked at a variety of versions of bibles to see how each of them translated this. I think the common consensus has to be that the title should read something along the line of “To the Chief Musician, on stringed instruments.” There is some variety in a few of the translations where they say “To the Choirmaster” or “with stringed instruments”. The most literal translation seems to come from the 1599 GB which says, “To him that excelleth on Neginoth.” A few versions, in an attempt to modernize the language, have translated it into such things as “the choir director” and I am not sure that takes it far enough. This seems to be addressed to a man that held a special position in the liturgy of the church; truly one set aside for this task, a special man filling a special position. Delitzsch and Luther made mention of this as well. I do have a partial favoring of the word Neginoth rather than stringed instruments though. I don’t think that is the important part of it; but, in reading through the many pages that spoke about this I couldn’t find anyone that could really nail down what instrument it was, only that the root of the word indicates playing strings or playing with the hands, so anything other than the title Neginoth itself seems like a bit of a stretch.
The reason I think it is important to understand this is because while it is not an inspired title it clearly shows that the Psalm was used in corporate worship by the people of God and not just in personal or family worship. Indeed many of the psalms carry such references and it shows us that they are an important part of the liturgy of the church as well as being an important part of family worship; never forgetting the obvious personal application either.
Introduction
Note: If you have a copy of the Keil & Delitzsch commentary and you notice that I am giving a different verse reference than they are it is because they start numbering each Psalm with the title as vs. 1. In order to make it easier for those that are looking at their bibles when they read this I have changed their reference to the appropriate verse in our current bibles where the title is not numbered.
• It is uncertain what time this Psalm was composed. But from the tenor of it, it is conjectured, with probability, that David was then a fugitive and an exile. I therefore refer it to the time when he was persecuted by Saul. If, however, any person is disposed rather to understand it as referring to the time when he was compelled by the conspiracy of Absalom to secure his safety by flight, I will not greatly contend about the matter. But as, a little after, he uses as expression, namely, “How long?” (vs. 3) which indicates that he had a lengthened struggle, the opinion of which I have already brought forward is more probable. JC
• It is called "a Psalm of David", being written by him, under the inspiration of the Spirit of God; the occasion of it was Absalom's rebellion; and it was written when he fled from him, as the preceding, as Kimchi thinks; but, according to Lightfoot and others, it was the rebellion of Sheba, 2Sa 20:1-22, though others refer it to the time of his distresses and persecutions by Saul; according to the Jewish Rabbis… the psalm belongs to future time, to the world to come, to the times of the Messiah. JG
• This Psalm is, for the matter or substance of it, much like the former, and seems to have been made upon some other like occasion, when he was distressed either by Absalom, or by Saul, or by some other great and powerful enemies. MP
• This Psalm is apparently intended to accompany the third, and make a pair with it. If the last be entitled The Morning Psalm, this from its matter is equally deserving of the title of The Evening Hymn. May the choice words of the 8th verse be our sweet song of rest as we retire to our repose! In these passages will be found much that is interesting to the lover of sacred song, and very much that will throw a light upon the mode of praising God in the temple. CHS
“Thus with my thoughts composed to peace,• The Davidic morning hymn is now followed by a Davidic evening hymn. It is evident that they belong together from the mutual relation of 4:6 with 3:2, and 3:5 with 4:8. They are the only two Psalms in which the direct words of others are taken up into prayer with the formula “many say.” The history and chronological position of the one is explained from the inscription of the other. From the quousque (Latin for how long, how far, until; thefreedictionary.com) 4:2, and the words of the feeble-faiths 4:6, it follows that Ps. 4 is the later of the two. K&D, Franz Delitzsch
I’ll give mine eyes to sleep;
Thy hand in safety keeps my days,
And will my slumbers keep.”
• David was a preacher, a royal preacher, as well as was Solomon; many of his psalms are doctrinal and practical as well as devotional; the greatest part of this Psalm is so, in which Wisdom cries to men, to the sons of men, to receive instruction. This title does not tell us, as the former did, that it was penned on any particular occasion, nor are we to think that all the psalms were occasional, though some were, but that many of them were designed in general for the instruction of the people of God, who attended in the courts of his house, the assisting of their devotions, and the directing of their conversations: such a one I take this Psalm to be. MH
Personal Summary:
I don’t usually spend so much time in the title and introduction. But with so much variance as to meaning and history I thought we should do so here. We have well discussed the difference of opinion in the title. But we are also met with some varied opinion as to the occasion of this Psalm. Calvin is pretty convinced it is in relation to Saul; Gill thinks it is in relation to Absalom as does Delitzsch if the chronology of the Psalm were to hold true; Poole doesn’t even take a stab at it; Henry thinks it doesn’t apply to either. Why is this important? It is sure that as we progress and include notes from these men with such varied opinions as to the occasion of this Psalm, that their thought in that matter will also be applied as they progress through the Psalm. But we are aware of it and should be able to ignore whatever minor differences such historical insight might produce.
The other thing that is important to note is that it seems to be fairly sure that this is intended to be an evening hymn. I can remember early in my Christian life what an influence 4:8 had on me. When I was a child I would say, “What time I am afraid I will trust in thee” (Ps. 56:3). When I was saved and grown this became my new verse when troubles were stacked up against me or I would wake from a nightmare unable to fall back asleep; although I certainly still use my childhood verse as well. This Psalm is quite beautiful, and such an assuring word from God could not be more useful to His children. I look forward to progressing through this study and seeing what may be revealed to us as a result.
Wednesday, February 16, 2011
Psalm 4
Before we start each new Psalm I like to go on YouTube and find the best musical version available. This particular Psalm was a little difficult to find a good recording of anywhere. But I found this one and while I am not sure how the picture they posted with it is applicable in any way, it is sung well and it is unique. They are singing it a cappella and doing so to the actual text, not from a psalter. Really quite pretty and worth listening to. My hope is that as we proceed through this study we are absorbing these Psalms in every way; with the singing being a part of that as they were originally used.
Friday, February 11, 2011
Psalm 3 Summary
An outline of this Psalm:
I. David complains to God of his enemies (vs. 1,2)
II. Confides in God, and encourages himself in Him as his God (vs. 3)
III. Recollects the satisfaction he had in the gracious answers God gave to his prayers, and of his experience of His goodness to him (vs. 4,5)
IV. Triumphs over his fears (vs. 6) and over his enemies whom he prays against (vs. 7)
V. Gives God the glory and takes to himself the comfort of the divine blessing and salvation which are sure to all the people of God (vs. 8)
• How bitter David’s sorrow was under the conspiracy of his own household against him, which arose from the treachery of his own son. And when, in addition to this, he knew that this disaster was brought upon him by God for his own fault in having defiled another man’s wife, and for shedding innocent blood, he might have sunk into despair, and been overwhelmed with anguish, if he had not been encouraged by the promise of God, and thus hoped for life even in death. After he had humbled himself before God, he took courage; and being well assured of having obtained forgiveness, he was fully persuaded that God was on his side, and knew that he would always preside over his kingdom, and show himself its protector. But he, nevertheless, complained of his son, and of the whole faction involved in the conspiracy, because he knew that they wickedly rose up for the purpose of frustrating the decree of God. In like manner, if at any time God makes use of wicked and mischievous men, as scourges to chastise us, it becomes us first to consider this cause, namely, that we suffer nothing which we have not deserved, in order that this reflection may lead us to repentance. But if our enemies… rather fight against God than against us, let the consideration of their doing so be immediately followed by the confident persuasion of our safety under the protection of Him, whose grace, which He has promised to us, they despise and trample under foot. JC
• The two Psalms forming the prologue, which treat of cognate themes, the one ethical… and the other related to the history of redemption… are now followed by a morning prayer; for morning and evening prayers are surely the first that one expects to find in a prayer and hymn book. The morning hymn, Ps. 3, which has the mention of the “holy hill” in common with Ps. 2, naturally precedes the evening hymn of Ps. 4. K & D, Franz Delitzsch
This Psalm is rich with application to the lives of every saint. It can do nothing less for the man of God than to set His heart upon Christ and to live in the glow of His abundant grace and assurance. There are times in our lives, as any honest reflection will show, that we are under the assault of sin and have embraced it to some degree or another. Let us not think ourselves too special because we haven’t committed adultery and then murdered the spouse of the other party. There are many sins that we embrace and, even worse, justify because we have relegated them to lesser sins of no consequence. Not because the bible has told us they are of no consequence, but because our sinful hearts have told us this is so. Many of us have besetting sins we wrestle with. It may be covetousness, it may be lying, it may be slander, it may be envy, greed, anger, perversion, selfishness, conceitedness, petty theft (ever take some office supplies home from work?), lack of discipline in devotions and prayer; and who knows how many times God’s people break the Moral Law He has given us? I, with David, routinely pray that God will forgive me for my secret sins (Ps. 19:12). See, the point is this: we are so intensely sinful that we sin and never even know it. We keep our eyes out for the big sins and that is good, but the others escape us daily. Never can we become too full of ourselves and think we may not find ourselves under the same discipline of God that David found himself under. We certainly deserve it.
Let us strive for a better recognition of sin in our lives, let us pray the Lord will show us our sin and cleanse us from it to His glory. I heard a story of Martin Luther one time concerning sin. Martin Luther would show up to the confessional booth and confess sins for hours until the priest on the other side would demand that he leave. But by the time Luther had gotten to the door to leave the building he would be convicted by so many more sins that he could not be restrained from entering in and confessing his sins again. (What an act of mercy that God showed this tormented soul the doctrine of grace!) This is a wonderful example to each of us that we must be actively seeking to identify sin and mortify it in our own lives. This is the appropriate attitude to have towards sin!
But, should God’s hand of discipline put its weight upon us we cannot despair. We not only deserve it but the very fact that it is occurring speaks to the Father’s love for us as His children (Pr. 3:12). Thanks be to God that He cares enough for His children to form character in us that we may be better suited to serve Him. Let us not be like Adam who hid in the garden when God came to confront his sin (Gen. 3:8); rather, let us be like David, a man after God’s own heart, and cry out to Him (Ps. 51). Let us revel in the grace we are under because of the sacrifice of Christ on the cross. Let us be, like David, men of prayer, men of faith, men of confidence in the Lord, men that are thankful for all of the blessings He has bestowed upon us.
Though this Psalm seems firmly rooted in the historical perspective of David; it can accomplish nothing less than to point us to Christ. For it is through Him that we are allowed to be God’s people and not His enemies, it is through Him that we are sustained, it is to Him we have committed our lives to; it is in Christ that we can rest sure in the promise that He will never leave us nor forsake us. David had faith in the promises of God and waxed bold as a result; how much more so the New Testament believer since we have seen those promises fulfilled in the person of Christ, our great Prophet, Priest, and King!
A reflection on the blessings of God in your life will prove through experience that He is faithful and worthy of all praise, honor, and glory. You may not have troops seeking your life like David; but, like David, God has delivered you so many times that there is little room for doubt that He is who He says He is and will do what He has said He will do.
The great cloud of witnesses we have in our bibles all attest to the same thing, they all do so based on the work of Christ, and they all unanimously proclaim that they are “persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” Therefore, cling to the cross of Christ and never let go. Be zealous to live for Him in all things until He calls you home to be with Him and this clay tenement is finally replaced as we are glorified with Him for eternity, never to be stricken with even the slightest doubt, sin, or pain again. Laus Deo!
I. David complains to God of his enemies (vs. 1,2)
II. Confides in God, and encourages himself in Him as his God (vs. 3)
III. Recollects the satisfaction he had in the gracious answers God gave to his prayers, and of his experience of His goodness to him (vs. 4,5)
IV. Triumphs over his fears (vs. 6) and over his enemies whom he prays against (vs. 7)
V. Gives God the glory and takes to himself the comfort of the divine blessing and salvation which are sure to all the people of God (vs. 8)
• How bitter David’s sorrow was under the conspiracy of his own household against him, which arose from the treachery of his own son. And when, in addition to this, he knew that this disaster was brought upon him by God for his own fault in having defiled another man’s wife, and for shedding innocent blood, he might have sunk into despair, and been overwhelmed with anguish, if he had not been encouraged by the promise of God, and thus hoped for life even in death. After he had humbled himself before God, he took courage; and being well assured of having obtained forgiveness, he was fully persuaded that God was on his side, and knew that he would always preside over his kingdom, and show himself its protector. But he, nevertheless, complained of his son, and of the whole faction involved in the conspiracy, because he knew that they wickedly rose up for the purpose of frustrating the decree of God. In like manner, if at any time God makes use of wicked and mischievous men, as scourges to chastise us, it becomes us first to consider this cause, namely, that we suffer nothing which we have not deserved, in order that this reflection may lead us to repentance. But if our enemies… rather fight against God than against us, let the consideration of their doing so be immediately followed by the confident persuasion of our safety under the protection of Him, whose grace, which He has promised to us, they despise and trample under foot. JC
• The two Psalms forming the prologue, which treat of cognate themes, the one ethical… and the other related to the history of redemption… are now followed by a morning prayer; for morning and evening prayers are surely the first that one expects to find in a prayer and hymn book. The morning hymn, Ps. 3, which has the mention of the “holy hill” in common with Ps. 2, naturally precedes the evening hymn of Ps. 4. K & D, Franz Delitzsch
This Psalm is rich with application to the lives of every saint. It can do nothing less for the man of God than to set His heart upon Christ and to live in the glow of His abundant grace and assurance. There are times in our lives, as any honest reflection will show, that we are under the assault of sin and have embraced it to some degree or another. Let us not think ourselves too special because we haven’t committed adultery and then murdered the spouse of the other party. There are many sins that we embrace and, even worse, justify because we have relegated them to lesser sins of no consequence. Not because the bible has told us they are of no consequence, but because our sinful hearts have told us this is so. Many of us have besetting sins we wrestle with. It may be covetousness, it may be lying, it may be slander, it may be envy, greed, anger, perversion, selfishness, conceitedness, petty theft (ever take some office supplies home from work?), lack of discipline in devotions and prayer; and who knows how many times God’s people break the Moral Law He has given us? I, with David, routinely pray that God will forgive me for my secret sins (Ps. 19:12). See, the point is this: we are so intensely sinful that we sin and never even know it. We keep our eyes out for the big sins and that is good, but the others escape us daily. Never can we become too full of ourselves and think we may not find ourselves under the same discipline of God that David found himself under. We certainly deserve it.
Let us strive for a better recognition of sin in our lives, let us pray the Lord will show us our sin and cleanse us from it to His glory. I heard a story of Martin Luther one time concerning sin. Martin Luther would show up to the confessional booth and confess sins for hours until the priest on the other side would demand that he leave. But by the time Luther had gotten to the door to leave the building he would be convicted by so many more sins that he could not be restrained from entering in and confessing his sins again. (What an act of mercy that God showed this tormented soul the doctrine of grace!) This is a wonderful example to each of us that we must be actively seeking to identify sin and mortify it in our own lives. This is the appropriate attitude to have towards sin!
But, should God’s hand of discipline put its weight upon us we cannot despair. We not only deserve it but the very fact that it is occurring speaks to the Father’s love for us as His children (Pr. 3:12). Thanks be to God that He cares enough for His children to form character in us that we may be better suited to serve Him. Let us not be like Adam who hid in the garden when God came to confront his sin (Gen. 3:8); rather, let us be like David, a man after God’s own heart, and cry out to Him (Ps. 51). Let us revel in the grace we are under because of the sacrifice of Christ on the cross. Let us be, like David, men of prayer, men of faith, men of confidence in the Lord, men that are thankful for all of the blessings He has bestowed upon us.
Though this Psalm seems firmly rooted in the historical perspective of David; it can accomplish nothing less than to point us to Christ. For it is through Him that we are allowed to be God’s people and not His enemies, it is through Him that we are sustained, it is to Him we have committed our lives to; it is in Christ that we can rest sure in the promise that He will never leave us nor forsake us. David had faith in the promises of God and waxed bold as a result; how much more so the New Testament believer since we have seen those promises fulfilled in the person of Christ, our great Prophet, Priest, and King!
A reflection on the blessings of God in your life will prove through experience that He is faithful and worthy of all praise, honor, and glory. You may not have troops seeking your life like David; but, like David, God has delivered you so many times that there is little room for doubt that He is who He says He is and will do what He has said He will do.
The great cloud of witnesses we have in our bibles all attest to the same thing, they all do so based on the work of Christ, and they all unanimously proclaim that they are “persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” Therefore, cling to the cross of Christ and never let go. Be zealous to live for Him in all things until He calls you home to be with Him and this clay tenement is finally replaced as we are glorified with Him for eternity, never to be stricken with even the slightest doubt, sin, or pain again. Laus Deo!
Friday, February 4, 2011
Psalm 3:8
“Salvation belongeth unto the Lord”
• […] salvation or deliverance is only in the hands of God. By these words, David not only claims the office and praise of saving for God alone, tacitly opposing His power to all human succor; but also declares, that although a thousand deaths hang over his people, yet this cannot render God unable to save them, or prevent Him from speedily sending forth without any effort, the deliverance which He is always able to impart. In the end of this psalm, David affirms that this was vouchsafed, not so much to him as an individual, as to the whole people, that the universal church, whose welfare depended on the safety and prosperity of his kingdom, might be preserved from destruction. JC
• A most beautiful conclusion this, and, as it were, the sum of all the feelings spoken of. The sense is, it is the Lord alone that saves and blesses: and even though the mass of all evils should be gathered together in one against a man, still, it is the Lord who saves: salvation and blessing are in His hands. And as Gregory Nazianzen says, “Where God gives, envy can avail nothing; and where God does not give labor can avail nothing.” Martin Luther
• This verse contains the sum and substance of Calvinistic doctrine. Search Scripture through, and you must, if you read it with a candid mind, be persuaded that the doctrine of salvation by grace alone is the great doctrine of the word of God. Our opponents say, “Salvation belongeth to the free will of man; if not man’s merit, yet at least to man’s will;” but we hold and teach that salvation from first to last, in every iota of it, belongs to the Most High God. It is God who chooses His people. He calls them by His grace; He quickens them by His Spirit, and keeps them by His power. CHS
“thy blessing is upon thy people”
• Thy blessing is, or rather, let it be, (so he closeth with a prayer) upon thy people; either upon my friends and followers, who alone are thy people, the rest being rebels to thee as well as to me; or, upon all thy people Israel, to preserve my friends, to convince and convert mine enemies, and to save the body of the nation, which without thy mercy are likely by this civil war to be brought to utter ruin. MP
• At Jehovah’s free disposal stands salvation, in all its fullness. In connection therewith David first of all thinks of his own need of deliverance. But as a true king he cannot before God think of himself, without connecting himself with his people. Therefore he closes with the intercessory inference: Upon thy people be thy blessing! Instead of cursing his faithless people he implores a blessing upon those who have been piteously led astray and deceived. This… has its counterpart in the “Father forgive them” of the other David, whom people crucified. The one concluding word of the Psalm casts a bright light into the very depths of his noble soul. K & D, Franz Delitzsch
• […] lift up your hearts, and pause, and meditate upon this doctrine. “Thy blessing is upon thy people.” Divine, discriminating, distinguishing, eternal, infinite, immutable love, is a subject for constant adoration. CHS
Personal Summary:
Just as in the last verse we were able to point out the recurring theme of the wicked being destroyed over these first three Psalms, now we see yet another pattern which has concluded all three Psalms. In 1:6 “the Lord knows and is fully acquainted with the way of the righteous;” (Amplified translation) or in the Hebrew, “the Lord is knowing the way of the righteous”. He is actively involved with knowing the ways and the works of the righteous, He knows it completely, it is fully understood by the Lord. In 2:12 we are told that “blessed are all those who put their trust in Him.” And now we end with a blessing yet again. The wicked have dared to dream that the threats of a just, righteous God are idle in some way, that He will not see them through. But God has assured them that is not the case. In the same way the people of God have failed to believe His promises. He assures us over and over again of this fact showing us that the doubt isn’t based on whether or not He will do as He has said but on our own faithlessness in our walk. God consistently assures the wicked of their damnation and the righteous of their reward. In these first three psalms, as in other places in the bible, they are often paired together for contrast. These are two groups of people being weighed on eternal scales. God assures us the scale always tips in favor of the righteous whom He has set aside for Himself.
And while it is important that we never allow ourselves to doubt the faithfulness of God, it is more important that we understand why that is. The reason is because from start to end our salvation never will and never has depended on our individual merit or works, it depends exclusively on Him. As John Gill said concerning this verse, “[…] the glory of salvation belongs to the Lord, Father, Son, and Spirit, and should be given to the Father as the contriver of it, to the Son as the author of it, and to the Spirit as the applier of it.” What greater assurance of salvation can there be than that? An omnipotent God cannot fail in His endeavors; His will is always seen through to the end. It is this ultimate assurance that we are given to begin the verse... salvation is the Lord’s! It belongs to Him!
The second consideration must be considered in light of the first otherwise man, in all his vanity, will undoubtedly forget that it was not he who died on the cross in payment for his sin against God. The blessings do not flow from his own doing but the doing of God through the work of salvation and the effort our mighty God has exerted in securing our spot in Heaven and in sustaining us on this earth. If for one moment God were to remove His protective hand from mankind it would be sure and utter destruction. In the blink of an eye we would cease to exist and apart from his grace would all equally be burning in the depths of hell. Thank be to Him that is not the case and not only does He save us, but He also stays the course with us and blesses His people until we are home with Him forever more.
• […] salvation or deliverance is only in the hands of God. By these words, David not only claims the office and praise of saving for God alone, tacitly opposing His power to all human succor; but also declares, that although a thousand deaths hang over his people, yet this cannot render God unable to save them, or prevent Him from speedily sending forth without any effort, the deliverance which He is always able to impart. In the end of this psalm, David affirms that this was vouchsafed, not so much to him as an individual, as to the whole people, that the universal church, whose welfare depended on the safety and prosperity of his kingdom, might be preserved from destruction. JC
• A most beautiful conclusion this, and, as it were, the sum of all the feelings spoken of. The sense is, it is the Lord alone that saves and blesses: and even though the mass of all evils should be gathered together in one against a man, still, it is the Lord who saves: salvation and blessing are in His hands. And as Gregory Nazianzen says, “Where God gives, envy can avail nothing; and where God does not give labor can avail nothing.” Martin Luther
• This verse contains the sum and substance of Calvinistic doctrine. Search Scripture through, and you must, if you read it with a candid mind, be persuaded that the doctrine of salvation by grace alone is the great doctrine of the word of God. Our opponents say, “Salvation belongeth to the free will of man; if not man’s merit, yet at least to man’s will;” but we hold and teach that salvation from first to last, in every iota of it, belongs to the Most High God. It is God who chooses His people. He calls them by His grace; He quickens them by His Spirit, and keeps them by His power. CHS
“thy blessing is upon thy people”
• Thy blessing is, or rather, let it be, (so he closeth with a prayer) upon thy people; either upon my friends and followers, who alone are thy people, the rest being rebels to thee as well as to me; or, upon all thy people Israel, to preserve my friends, to convince and convert mine enemies, and to save the body of the nation, which without thy mercy are likely by this civil war to be brought to utter ruin. MP
• At Jehovah’s free disposal stands salvation, in all its fullness. In connection therewith David first of all thinks of his own need of deliverance. But as a true king he cannot before God think of himself, without connecting himself with his people. Therefore he closes with the intercessory inference: Upon thy people be thy blessing! Instead of cursing his faithless people he implores a blessing upon those who have been piteously led astray and deceived. This… has its counterpart in the “Father forgive them” of the other David, whom people crucified. The one concluding word of the Psalm casts a bright light into the very depths of his noble soul. K & D, Franz Delitzsch
• […] lift up your hearts, and pause, and meditate upon this doctrine. “Thy blessing is upon thy people.” Divine, discriminating, distinguishing, eternal, infinite, immutable love, is a subject for constant adoration. CHS
Personal Summary:
Just as in the last verse we were able to point out the recurring theme of the wicked being destroyed over these first three Psalms, now we see yet another pattern which has concluded all three Psalms. In 1:6 “the Lord knows and is fully acquainted with the way of the righteous;” (Amplified translation) or in the Hebrew, “the Lord is knowing the way of the righteous”. He is actively involved with knowing the ways and the works of the righteous, He knows it completely, it is fully understood by the Lord. In 2:12 we are told that “blessed are all those who put their trust in Him.” And now we end with a blessing yet again. The wicked have dared to dream that the threats of a just, righteous God are idle in some way, that He will not see them through. But God has assured them that is not the case. In the same way the people of God have failed to believe His promises. He assures us over and over again of this fact showing us that the doubt isn’t based on whether or not He will do as He has said but on our own faithlessness in our walk. God consistently assures the wicked of their damnation and the righteous of their reward. In these first three psalms, as in other places in the bible, they are often paired together for contrast. These are two groups of people being weighed on eternal scales. God assures us the scale always tips in favor of the righteous whom He has set aside for Himself.
And while it is important that we never allow ourselves to doubt the faithfulness of God, it is more important that we understand why that is. The reason is because from start to end our salvation never will and never has depended on our individual merit or works, it depends exclusively on Him. As John Gill said concerning this verse, “[…] the glory of salvation belongs to the Lord, Father, Son, and Spirit, and should be given to the Father as the contriver of it, to the Son as the author of it, and to the Spirit as the applier of it.” What greater assurance of salvation can there be than that? An omnipotent God cannot fail in His endeavors; His will is always seen through to the end. It is this ultimate assurance that we are given to begin the verse... salvation is the Lord’s! It belongs to Him!
The second consideration must be considered in light of the first otherwise man, in all his vanity, will undoubtedly forget that it was not he who died on the cross in payment for his sin against God. The blessings do not flow from his own doing but the doing of God through the work of salvation and the effort our mighty God has exerted in securing our spot in Heaven and in sustaining us on this earth. If for one moment God were to remove His protective hand from mankind it would be sure and utter destruction. In the blink of an eye we would cease to exist and apart from his grace would all equally be burning in the depths of hell. Thank be to Him that is not the case and not only does He save us, but He also stays the course with us and blesses His people until we are home with Him forever more.
Thursday, February 3, 2011
The Inspiration of the Headings to the Psalms
I was recently asked the question by a member of this same group on Facebook that I quite frankly didn't know the answer to and had to study it for a few days to find out. The question posed was, "When we look into a Bible and see the Psalms, we note there is most of the time "notes" above each Psalm sometimes making reference to the historical timeline of the Psalm, sometimes a tune it is to be sung by, etc. The question is, are these Scriptures or are these traditional notes left in of some sort? I've seen texts where they leave out these notes and just print the Psalms themselves."
I honestly hadn't considered where the headings came from. I think I always looked at them as the rest of the headings in my bible and without precisely contemplating it had considered them human as well. But I looked through my commentaries and found some discussion of this. Also, I asked a friend, Dr. Byron Curtis who teaches a course on The Psalms at Geneva College, and he gave me a good answer as well.
Spurgeon includes this quote in his commentary on The Psalms, "With regard to the authority of the titles, it becomes us to speak with diffidence, considering the very opposite opinions which have been offered upon this subject by scholars of equal excellence. In the present day, it is too much the custom to slight or omit them altogether, as though added, nobody knows when or by whom, and is, in many instances, inconsistent with the subject matter of the Psalm itself: while Augustine, Theodoret, and various other early writers of the Christian church, regard them as a part of the inspired text; and the Jews still continue to make them a part of their chant, and the rabbins to comment upon them.
It is certainly unknown who invented or placed them where they are: but it is unquestionable that they have been so placed from time immemorial; they occur in the Septuagint, which contains also in a few instances titles to Psalms that are without any in Hebrew; and they have been copied after the Septuagint by Jerome. So far as the present writer has been able to penetrate the obscurity that occasionally hangs over them, they are a direct and most valuable key to the general history or subject of the Psalms to which they are prefixed; and, excepting where they have been evidently misunderstood or misinterpreted, he has never met with a single instance in which the drift of the title and its respective Psalm do not exactly coincide. Many of them were, doubtless, composed by Ezra at the time of editing his own collection, at which period some critics suppose the whole to have been written; but the rest appear rather to be coeval, or nearly so, with the respective psalms themselves, and to have been written about the period of their production. - John Mason Good, M.D. 1854
I think that sums it up pretty well and hopefully answered the question satisfactorily. They do not seem to be inspired in any way, although the vast majority of them have been used consistently from antiquity until now.
(Note: if you would like to look into this in your own commentaries as well please learn from my experience. I read many of the introductions to the Psalms and found not one mention of this issue. But in general if you will go to Psalm 3 you will find it there discussed. Save yourself some reading!)
I honestly hadn't considered where the headings came from. I think I always looked at them as the rest of the headings in my bible and without precisely contemplating it had considered them human as well. But I looked through my commentaries and found some discussion of this. Also, I asked a friend, Dr. Byron Curtis who teaches a course on The Psalms at Geneva College, and he gave me a good answer as well.
He says, "These headings are mysterious. The ancient textual versions are not at all agreed as to what these headings say, or even for which psalms they appear. The Septuagint (200 BC), which ordinarily reproduces a strict Greek equivalent of the underlying Hebrew text, varies greatly on the headings of the Psalms, and has many more headings than the standard Hebrew text. That fact brings the antiquity of the Hebrew psalm headings into doubt. The Hebrew headings seem to have solidified only after the Septuagint was made.I also found in Calvin's commentary a footnote included which said, "These titles are destitute of authority, as the careful reader of The Psalms will soon remark; they are to be regarded merely as marginal glosses of the Jews, but poor guides to the interpretation of Scripture." And credits "Fry's Translation and Exposition of the Psalms" with the quote.
I'm not at all convinced that the headings were an original part of the inspired text, and am inclined to support the widespread view among scholars that these headings are rather like the editor's headings that introduce the paragraph topics in versions like the NIV. When they were added to the Hebrew text, and by whom, remains unknown.
The other question is whether the headings accurately preserve the circumstances they allegedly report, or whether they represent interpretive "guesses" based on their understanding of the meaning of the text.
In other words, does the heading of Psalm 3, ascribing it to the time of Absalom's revolt, represent a bit of ancient exegesis by some ancient scholar of the psalms, or is in an authentic report of the circumstances in which the psalm was written? No one really knows the answer to that question. Sometimes the headings' contents seem very appropriate; for other psalms less so.
I would be very reluctant to describe the headings as part of the inerrant, inspired text."
Spurgeon includes this quote in his commentary on The Psalms, "With regard to the authority of the titles, it becomes us to speak with diffidence, considering the very opposite opinions which have been offered upon this subject by scholars of equal excellence. In the present day, it is too much the custom to slight or omit them altogether, as though added, nobody knows when or by whom, and is, in many instances, inconsistent with the subject matter of the Psalm itself: while Augustine, Theodoret, and various other early writers of the Christian church, regard them as a part of the inspired text; and the Jews still continue to make them a part of their chant, and the rabbins to comment upon them.
It is certainly unknown who invented or placed them where they are: but it is unquestionable that they have been so placed from time immemorial; they occur in the Septuagint, which contains also in a few instances titles to Psalms that are without any in Hebrew; and they have been copied after the Septuagint by Jerome. So far as the present writer has been able to penetrate the obscurity that occasionally hangs over them, they are a direct and most valuable key to the general history or subject of the Psalms to which they are prefixed; and, excepting where they have been evidently misunderstood or misinterpreted, he has never met with a single instance in which the drift of the title and its respective Psalm do not exactly coincide. Many of them were, doubtless, composed by Ezra at the time of editing his own collection, at which period some critics suppose the whole to have been written; but the rest appear rather to be coeval, or nearly so, with the respective psalms themselves, and to have been written about the period of their production. - John Mason Good, M.D. 1854
I think that sums it up pretty well and hopefully answered the question satisfactorily. They do not seem to be inspired in any way, although the vast majority of them have been used consistently from antiquity until now.
(Note: if you would like to look into this in your own commentaries as well please learn from my experience. I read many of the introductions to the Psalms and found not one mention of this issue. But in general if you will go to Psalm 3 you will find it there discussed. Save yourself some reading!)
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