Exegesis on Psalm 46:1-11

 

Date and Authorship

 The first impression which the psalm gives is that it springs from an event still very vivid in the minds of those for whom it was first composed. Some interpreters believe that the psalms look into the distant future, and thus the character of the approach advocated by Gunkel is completely eschatological.[1] Psalms 46, 47, and 48 contain numerous psalms attributed to Asaph, one of the Levite leaders whom David entrusted with temple worship (1 Kings 15:16-17). But we can clearly say that the title of this psalm is for the chief musician and also the son of Korah sang music in the temple in Jerusalem. The Book of Psalms may have been a collection of psalms composed either during or shortly after the exile, including Psalm 46. This phenomenon suggests that questions of authorship are complex. But many scholars believed that the sons of Korah wrote this book. The date of this book is uncertain, but many Christians and Jews believe it was when the Assyrian king Sennacherib attacked Jerusalem between the 9th and 5th centuries, around 701 BC.[2]

Form and Setting

Psalm 46 has the general character of a hymn in which the refuge and protection God provides is the focus of the praise; in the form of Psalm 46 it is clearly related to the song of Zion. An implicit connection to Zion can be found in v. 5 with reference to the "City of God" and the "holy habitation", however the psalm differs from the clearly stated songs of Zion in that there are no explicit references. to Zion or to Jerusalem. It is likely that Psalm 46 should be associated with the establishment of David's royal cult of Jerusalem. The original setting of Psalm 46 is in the earliest period of the history of the Hebrew cult in Jerusalem. Thus Psalm 46 seems to stand midway between the earliest Hebrew traditions, represented by the Song of the Sea, and the later, more classical representations of the tradition in the Songs of Zion.[3]

Structure

The Psalms are organized into five books, each ending with a doxology (41:13, 73:18-19). This structure appears to have been deliberately chosen so that the five books of Psalms correspond to the five books of the Pentateuch (Torah). However, it is not always clear why particular psalms are found in particular books. It is possible that different books represent different collections of songs. For example, the fact that most of the psalms in Book 2 have the words "for the music director" in their titles indicates that the psalms in this book were a collection used by the official temple singers known as the "Sons of Korach". Moreover, the fact that Book 2 of Psalms ends with "Thus ends the prayers of David" (72:20) suggests that this priestly songbook contains either hymns that he composed or rather collected, since not all of the Psalms in Book 2 are attributed to him. [4]

Text context

Psalms 46 have been called hymns of Zion or royal psalms because they praise the kingdom of God. Psalm 46 is a common hymn that is more specifically classified as a "psalm of confidence or a 'song of Zion'." Although the psalm never specifically mentions the city of Jerusalem or uses the word "Zion", its content suggests that it was liturgically sung by the Israelite community perhaps during a time of threat to Jerusalem's security sometime in the pre-exilic period as an affirmation that God had been enthroned in Jerusalem and will protect God's people from all threats. It is the text that inspired Martin Luther to write the magnificent hymn "A mighty fortress is our God."[5]

Exegesis

V1. God is our refuge and strength: The statement really goes like this: "God is our refuge and strength", but the important thing is that God is on our side.[6]All our strength is in him. All our strength comes from him. He is a very present helper in trouble. In tribulation he will find help excellently; and our helper in times of trouble, thou hast stood by us in all times, help in need is found very great, superlative or superlative help in trouble is found, help in necessities is found most truly. The truth of this verse is fulfilled for the saints of all ages. Refuge and strength prove to be a bountiful help in troubles of all kinds.[7]

V2. Therefore we will not be afraid, though the earth is removed, and the mountains are carried into the midst of the Sea: The pronoun to whom we refer indeed receives the truth of Vs. 1. "A simple idea expressed by strong characters is in the midst of the most violent changes and disturbances". Although the earth is removed, is it rendered by some, though the earth is turned upside down? The fear here spoken of is the fear of awe or wonder, the release of which is not the same as insensibility, but results from the confidence of faith.[8] And that the seemingly solid and motionless earth trembled and trembled is a complete change from its usual nature and appearance, and can be extremely terrifying.[9]

V3. Though the waters roar and rage there, though the mountain trembles with its heaving there (Selah): The waters are scriptural symbols for popular unrest. Mountains here also represent things that are supposed to be the most settled and stable. Mountains also represent a strong natural defense. The earth thrown into a state of wild confusion, the mountains hurled into the mighty deep, the sea tossed in a tempest, and the eternal hills swept away on its foaming waves, these are vivid pictures of the divine judgments upon wicked and persecuting nations. described in the language of the prophets.[10]

V4. There is the river, the streams that cheer the city of God, the holy place of the tabernacles of the Most High: Henry's word and rites, the graces and consolations of the Holy Spirit, Morison, the overflowing streams of divine mercy that delight the saints. Hengstenberg interprets this as a stream of "God's kingdom blessings". The mention of streams in the plural indicates the variety and fullness of divine favor. Streams of spiritual blessings from God are constantly flowing through Jesus Christ of God.[11]

V5. God is in the midst of her: God's majesty is in the midst of her. God, with all his nature and perfection, is on the side of his church. Such a form of expression suggests a kind and powerful presence, she will not be moved. Its entire history shows that the presence of God is sufficient to give his church stability in all circumstances.[12] When danger and anxiety are part of the night, then the morning of God's help regularly dawns. This is the meaning of the saying, "God help her when she breaks." He can offer his help so effectively because he is right in the midst of his people.[13]

V6. The Gentiles raged, the kingdoms were moved: The most natural construction that can be put to this verse is that which arises from the consideration that the first three verbs are in the past tense. This is best explained by saying that in the past it regularly happened that "the Gentiles raged." To indicate that this was generally the rule, we have inserted the word "always" in our translation. He always uttered His voice, and as a result everything that men and kingdoms had devised collapsed before Him. He controls the rage of the nations and their riots. [14]

V7. The Lord of hosts is with us, the God of Jacob is our refuge Selah, the Lord of hosts or Jehovah of armies, as in (Psalm 24:10). In (Rom 9:29), (Jas 5:4) the common version gives us the Hebrew word used here for the host of the Sabbath. By His natural attribute of omnipresence, God is everywhere, but when He makes His arm here, the saints are victorious. Referring to the God of Jacob as a refuge is very appropriate. He protected this patriarch in a remarkable way. Refuge, not the same as in Vs.1, but the same as in Vs.11, see (Ps. 9:9) elsewhere a high tower, high fortress, high place, and defense. [15] 

V8. Come; behold, the works of the Lord, what desolation he has made on the earth: the works of God, who has made desolations among the wicked lands; come and see the works of God, the miracles he has done on earth. The works of Jehovah, what desolation he wrought on the earth, Church of England, come hither and see the works of the Lord, what destruction he brought upon the earth for desolation, some read desolation, the desolation was indeed terrible, though none fought against his hosts but the angel of the lord (2 Kings 19:35).[16]

V9. He stops wars to the end of the earth: He breaks the bow and cuts the spear in pieces; he burns the chariot in fire[17]. A war was started "to stop it". The very manner in which it was done was a proof and a sign of the Lord's intervention. To make the sketch more drastic, the deserted battlefield is said to look very much as if the God of Israel had come out in person and broken the bows of war, shattered the spears, and burned the chariots. fire. For the field and the surrounding area were still strewn with weapons of war and stores, and the only way to get rid of the debris was to consign it to the fire. On the very day the psalmist wrote, smoke from these fires hung over the whole area.[18]

V10. Be still and know that I am God. As a result of all that has been shown thus far, some instruction is intended for those who have set themselves up in unreasonable and hostile opposition to the Lord of Hosts. It is primarily a call to "cease" from all the enmity that has been stirred up against him and his people. Second, it involves that all these do not try to avoid the obvious conclusion that the One who did these things is in this case none other than the God of Israel, who so clearly foretold that He would bring these things to pass (Isaiah 37:21-35 ). And so "he will be exalted among the nations", in fact "he will be exalted on earth".[19]

V11. The Lord of hosts is with us: The refrain in V. 7 and 11 is threefold: The Lord of hosts is His title of divine power, the God of Jacob is His title of covenant relationship, and God is with us is His name Immanuel (cf. Rom 8:31).[ 20]

Theological implications

Psalm 46 contains one of the clearest treatments of the theological implications of belief in creation in the Bible. This psalm encourages us to hope and trust in God and his power, providence and gracious presence with his church in the worst of times and leads us to give him glory for what he has done for us and what he will do for us. future. vs. 1-5 told us that to have comfort in God when things look very dark and threatening, vs. 6-9 lead us to mention, to praise, the great things that he has done for his church against her anomies, and also the last Vs.10-11 encourages us that when we make sure that God has glorified his own name, he will glorify it again and take comfort in it. Therefore God is our refuge; it is the place of our shelter and safety, not only is it our only hope that can help us in times of trouble and suffering.

Bibliography 

CraiGie, Peter C. World Biblical Commentary. Texas: word book publisher, 1983.

Declaisse-Walford, Nancy.  the New International Commentary on the Old Testament: The book of Psalms. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2014.

Guthrie, D. New Bible Commentary. London: Varsity Press, 1990.

Leupold, H. C. Exposition of t he Psalms. Secunderabad: Authentic Books, 2003.

Plumer, S. Willian. Psalms: A critical and Expository Commentary with Doctrinal and Practical Remarks. Pennsylvania: The Banner of truth trust, 1990.

Wintle, Brian. South Asia Bible Commentary: A one-volume commentary on the whole Bible. Rajasthan: Langham, 2015.

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[1] H. C. Leupold, Exposition of t he Psalms (Secunderabad: Authentic Books, 2003), 362.

[2] Brian Wintle, South Asia Bible Commentary: A one-volume commentary on the whole Bible (Rajasthan: Langham, 2015),

[3] Peter C. CraiGie, World Biblical Commentary (Texas: word book publisher, 1983), 342-344.

[4] Brian Wintle, South Asia Bible Commentary: A one-volume commentary on the whole Bible (Rajasthan: Langham, 2015), 614.

[5] Nancy Declaisse-Walford, the New International Commentary on the Old Testament: The book of Psalms (Grand Rapids, Michigan: William B. Eerdmans Publishing company, 2014), 421.

[6] H.C. Leupold, The exposition of Psalms (Secunderabad: Authentic Books, 2003), 363.

[7] Willian S. Plumer Psalms: A critical and Expository Commentary with Doctrinal and Practical Remarks (Pennsylvania: The Banner of truth trust, 1990), 523.

[8] Willian S. Plumer Psalms: A critical and Expository Commentary with Doctrinal and Practical Remarks (Pennsylvania: The Banner of truth trust, 1990), 523.

 

[9]H. C. Leupold, Exposition of t he Psalms (Secunderabad: Authentic Books, 2003), 364.

[10] Willian S. Plumer Psalms: A critical and Expository Commentary with Doctrinal and Practical Remarks (Pennsylvania: The Banner of truth trust, 1990), 523.

[11] Willian S. Plumer Psalms: A critical and Expository Commentary with Doctrinal and Practical Remarks (Pennsylvania: The Banner of truth trust, 1990), 523-524.

 

[12]  Willian S. Plumer Psalms: A critical and Expository Commentary with Doctrinal and Practical Remarks (Pennsylvania: The Banner of truth trust, 1990), 524.

 

[13] H. C. Leupold, Exposition of t he Psalms (Secunderabad: Authentic Books, 2003), 365.

[14]H. C. Leupold, Exposition of t he Psalms (Secunderabad: Authentic Books, 2003), 365-366.

 

[15] Willian S. Plumer Psalms: A critical and Expository Commentary with Doctrinal and Practical Remarks (Pennsylvania: The Banner of truth trust, 1990), 524.

[16] Willian S. Plumer Psalms: A critical and Expository Commentary with Doctrinal and Practical Remarks (Pennsylvania: The Banner of truth trust, 1990), 525.

[17] Willian S. Plumer Psalms: A critical and Expository Commentary with Doctrinal and Practical Remarks (Pennsylvania: The Banner of truth trust, 1990), 525.

[18] H. C. Leupold, Exposition of t he Psalms (Secunderabad: Authentic Books, 2003), 367.

[19] H. C. Leupold, Exposition of t he Psalms (Secunderabad: Authentic Books, 2003), 367.

[20]D. Guthrie, New Bible Commentary (London: Varsity Press, 1990), 480.