Study Focus: Psalm 46, Psalm 47, Psalm 67, Psalm 75.
Last week, the selected psalms focused on God’s people at the time of the end as they prepare for the coming of the Lord. The lesson was about the challenges and the struggles of God’s people. The challenges concerned their personal lives. The psalms referred to the need for profound and radical repentance—a complete change of heart. The selected psalms also warned God’s people, as a community of faith, of the external enemy, who in moments of harsh persecution brought unbearable troubles upon them. This week, the four selected psalms will draw our attention to God Himself. The first psalm will present God to us as “our refuge,” who comforts us and reassures us, drawing Himself near to us as the One who will bring “help in” times of “trouble” (Ps. 46:1, NKJV).
The second psalm will stir our hearts, making us rejoice because God “our King . . . is the King of all the earth” (Ps. 47:6, 7). The third psalm will reinforce these emotions, which will transform into thanks because God has finally responded to our cry. God is no longer just the God to whom we repeat our supplications, asking for His deliverance. God is no longer simply the God to whom we complained, venting our frustration because “in the place of judgment, wickedness was there” (Eccles. 3:16, NKJV). Ultimately, God is the Judge who will bring justice to the world and finally will restore the right order (Ps. 75:7, 10). The fourth, and last, psalm is the fulfillment of the priestly blessing. God, full of merciful blessings, is there among His people (Ps. 67:7).
Part II: Commentary
Psalm 46: God Is Our Refuge. This psalm is attributed to the “sons of Korah,” who were Levites (1 Chron. 6:16, 22) responsible for the music in the temple. This information may explain the reference to the temple as “the holy place of the tabernacle of the Most High” (see Ps. 46:4, NKJV). According to the psalm, the dangers that are encountered here are of a double nature. They are not only of a natural order, as in some kind of cosmic earthquake that involves earthly and watery elements. Mountains also are shaken (Ps. 46:3), and mountains are removed into the midst of the sea (Ps. 46:2). The cataclysmic dangers also are due to the violent attack by human enemies, as we see in the phrase “the nations raged.” Their rage catalyzes a parallel movement that culminates in the collapse of all earthly kingdoms (Ps. 46:6, NKJV).
God’s people, the immediate victims of this double disaster, are identified as the speakers of the psalm, which contains their reaction to the apocalyptic catastrophe: “we will not fear” (Ps. 46:2, NKJV). To the double onslaught from nature and the nations, God’s people respond with a double defense from both nature and God. On one hand, the river from the city of God brings gladness (Ps. 46:4). This flowing river evokes the healing waters running out of the New Jerusalem and the rivers that flowed from the Garden of Eden (Gen. 2:10). The same image reappears in the book of Revelation to describe the New Jerusalem (Rev. 22:1). On the other hand, God Himself is involved: God who stands in the midst of the holy city (Ps. 46:5) is called “our refuge,” which is qualified as “help and strength” in the time of trouble (Ps.46:1, NKJV). Note the cosmic harmony between the God of creation and nature: God controls the elements, just as Jesus calmed the sea (Matt. 8:27). The cosmic confrontation refers to the last events of the great controversy, which will oppose the camp of God represented by the holy mount (the heavenly Zion) to the nations. The psalm resonates with the vision of the apocalyptic prophecy of the last battle of human history, as described in Daniel 11:45 and Revelation 16:16. The psalm ends with the assurance of God’s presence “with us” (Ps. 46:11, NKJV).
Psalm 47: God Is Our King. Psalm 47 continues the hope that was celebrated in the preceding psalm. The same Levitical author from the sons of Korah sings of the victory of the God of Zion. The God of the temple is sitting on His throne, which is Zion. Now that triumph, complete victory, has been achieved over the enemy, God is acclaimed as the King. This psalm belongs to the series of psalms called “royal Psalms” or “enthronement Psalms,” which are characterized by a general praise of God as King (see Psalms 93, 96–99).
It is noteworthy that Psalm 47 was used later in the Jewish liturgy of Rosh Hashanah (New Year’s Day), the first day of the first month of the Jewish calendar, Tishri. The blowing of the trumpet that is mentioned in Psalm 47:5 serves as the basis for blowing the shofar on that day, to celebrate the hope that one day God will reign over all the nations. Also, the nations who now are praising God are the same nations who have been defeated in the war (Ps. 47:3). The book of Revelation refers to the same phenomenon when it speaks about the “healing of the nations” in the context of the New Jerusalem (Rev. 22:2, NKJV). In ancient Israel, the word “nations” (goyim) designated the enemies of Israel. Now, in this new environment, the nations are no longer identified against God’s people. They now have become a part of God’s people.
The event of the Exodus is used as a template to suggest, spiritually, the conquest of the new Canaan. The parallel expressions “inheritance” and “the excellence of Jacob” (Ps. 47:4, NKJV) refer to the conquest of the Promised Land, which included the surrounding nations that had been conquered (see Deut. 32:8). The psalm concludes with the eschatological vision of Israel, and all the nations of the world, who recognize God’s sovereignty.
Psalm 75: God Is Our Judge. Psalm 75 is memorable for three impressive images used to signify God’s three acts of judgment. First, there is the image of the shaking of the earth, which has crumbled and lost all its foundations (Ps. 75:3). It is as if the psalm described our world today—full of chaos and disorder, a world that has lost all stability and moral points, or pillars, of reference. God, as Judge, reminds His people that He will restore the stability of the “pillars” (Ps. 75:3, NKJV).
The second image is that of the cup full of very strong wine that God pours out on the wicked. The wicked drink this wine thoroughly (Ps. 75:8). Similarly, the book of Revelation often refers to the cup of God’s wrath (Rev. 14:10, Rev. 16:19, Rev. 18:6).
The third image is that of the horns (Ps. 75:10). The horns are a symbol of power and dignity (Num. 23:22, Dan. 7:8).
At each stage, God’s judgment brings justice to the distorted community. God “puts down” the boastful wicked who “lifts” up his horn (Ps. 75:5, 10 NKJV). God also exalts the righteous whose horn was thrown down (Ps. 75:10). The divine Judge restores, then, the order overturned by the powers of evil.
The same hope is promised in the book of Ecclesiastes. After having deplored the overturning of order on the earth, Solomon hopes that “ ‘God shall judge the righteous and the wicked, for there is a time there for every purpose and for every work’ ” (Eccles. 3:17, NKJV; compare with Eccles. 12:14). In echo of this sentiment, the angel of Revelation 14 speaks about the same double judgment. On one hand, the angel promises that those who worship the beast, representing the deceptive church, “ ‘shall . . . drink of the wine of the wrath of God’ ” (Rev. 14:10, NKJV). On the other hand, those who worship the Lord of Creation are described as the “saints . . . who keep the commandments of God and the faith of Jesus” and will “rest from their labors” (Rev. 14:12, 13, NKJV).
Psalm 67: God Is Our Blessing. Psalm 67, which concludes our series of psalms, is a prayer, as indicated by the jussive verbs expressing the wish of the suppliant: “that Your way may be known on earth” (Ps. 67:2, NKJV; compare with Ps. 67:3, 5, 6, 7). This prayer for blessing reflects the Aaronic blessing: “bless us, and cause His face to shine upon us” (Ps. 67:1, NKJV; compare with Num. 6:23–26). Although the speaker is not explicitly identified, the superscription that refers to the chief musician and the evocation of the priestly blessing suggest that it is a priest leading a congregation. What makes this prayer special is its universal scope. The psalm begins with a call for self-blessing: “upon us” (Ps. 67:1), then after the wish that God’s way “may be known on earth . . . among all nations” (Ps. 67:2, NKJV), the prayer extends to all the converted nations. This psalm has in view the eschatological fulfillment when all the nations, not just Israel, will benefit from God’s blessing. This prayer will be fulfilled only in the New Jerusalem, where there will be “no need of the sun or of the moon to shine in it” (Rev. 21:23, NKJV).
Part III: Life Application
We do not need to wait until the coming eschatological persecution to feel our need for God’s refuge now. All kinds of present trouble qualify us for this need and are opportunities to experience God’s refuge. In moments of distress, we may feel threatened by our colleagues or our friends who do not share our faith and may even mock and plot against us. Or we may be beset by illness, failure on an examination in school, a lack of money or financial security, and loneliness. Any of these conditions may qualify as opportunities to enable us to experience God’s refuge. God alone can provide us the help we need to find a way out of any trouble. Only He can give us the strength to endure the difficulty.
The notion of “royalty” does not correspond to our modern life. Yet, this is an important notion that will help us in humiliating situations not to feel down and desperate: the great King of all the earth is taking care of us. As His children, we will inherit His promise very soon.
As we experience troubles and injustice, we can meditate upon the following line from Ecclesiastes: “the race is not to the swift . . . but time and chance happen” (Eccles. 9:11, NKJV). This observation of the inherent unfairness of life should also remind us of the mechanism of grace. We do not deserve the divine goodness and mercy we have received. Therefore, we must depend on God’s grace. God’s light is our light already, here and now. How may we receive and enjoy God’s gift of mercy in our lives now and walk with trust and joy as we journey in His light?
Notes
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Key Text: Psalm 67:3, 4
Study Focus: Psalm 46, Psalm 47, Psalm 67, Psalm 75.
Last week, the selected psalms focused on God’s people at the time of the end as they prepare for the coming of the Lord. The lesson was about the challenges and the struggles of God’s people. The challenges concerned their personal lives. The psalms referred to the need for profound and radical repentance—a complete change of heart. The selected psalms also warned God’s people, as a community of faith, of the external enemy, who in moments of harsh persecution brought unbearable troubles upon them. This week, the four selected psalms will draw our attention to God Himself. The first psalm will present God to us as “our refuge,” who comforts us and reassures us, drawing Himself near to us as the One who will bring “help in” times of “trouble” (Ps. 46:1, NKJV).
The second psalm will stir our hearts, making us rejoice because God “our King . . . is the King of all the earth” (Ps. 47:6, 7). The third psalm will reinforce these emotions, which will transform into thanks because God has finally responded to our cry. God is no longer just the God to whom we repeat our supplications, asking for His deliverance. God is no longer simply the God to whom we complained, venting our frustration because “in the place of judgment, wickedness was there” (Eccles. 3:16, NKJV). Ultimately, God is the Judge who will bring justice to the world and finally will restore the right order (Ps. 75:7, 10). The fourth, and last, psalm is the fulfillment of the priestly blessing. God, full of merciful blessings, is there among His people (Ps. 67:7).
Part II: Commentary
Psalm 46: God Is Our Refuge. This psalm is attributed to the “sons of Korah,” who were Levites (1 Chron. 6:16, 22) responsible for the music in the temple. This information may explain the reference to the temple as “the holy place of the tabernacle of the Most High” (see Ps. 46:4, NKJV). According to the psalm, the dangers that are encountered here are of a double nature. They are not only of a natural order, as in some kind of cosmic earthquake that involves earthly and watery elements. Mountains also are shaken (Ps. 46:3), and mountains are removed into the midst of the sea (Ps. 46:2). The cataclysmic dangers also are due to the violent attack by human enemies, as we see in the phrase “the nations raged.” Their rage catalyzes a parallel movement that culminates in the collapse of all earthly kingdoms (Ps. 46:6, NKJV).
God’s people, the immediate victims of this double disaster, are identified as the speakers of the psalm, which contains their reaction to the apocalyptic catastrophe: “we will not fear” (Ps. 46:2, NKJV). To the double onslaught from nature and the nations, God’s people respond with a double defense from both nature and God. On one hand, the river from the city of God brings gladness (Ps. 46:4). This flowing river evokes the healing waters running out of the New Jerusalem and the rivers that flowed from the Garden of Eden (Gen. 2:10). The same image reappears in the book of Revelation to describe the New Jerusalem (Rev. 22:1). On the other hand, God Himself is involved: God who stands in the midst of the holy city (Ps. 46:5) is called “our refuge,” which is qualified as “help and strength” in the time of trouble (Ps.46:1, NKJV). Note the cosmic harmony between the God of creation and nature: God controls the elements, just as Jesus calmed the sea (Matt. 8:27). The cosmic confrontation refers to the last events of the great controversy, which will oppose the camp of God represented by the holy mount (the heavenly Zion) to the nations. The psalm resonates with the vision of the apocalyptic prophecy of the last battle of human history, as described in Daniel 11:45 and Revelation 16:16. The psalm ends with the assurance of God’s presence “with us” (Ps. 46:11, NKJV).
Psalm 47: God Is Our King. Psalm 47 continues the hope that was celebrated in the preceding psalm. The same Levitical author from the sons of Korah sings of the victory of the God of Zion. The God of the temple is sitting on His throne, which is Zion. Now that triumph, complete victory, has been achieved over the enemy, God is acclaimed as the King. This psalm belongs to the series of psalms called “royal Psalms” or “enthronement Psalms,” which are characterized by a general praise of God as King (see Psalms 93, 96–99).
It is noteworthy that Psalm 47 was used later in the Jewish liturgy of Rosh Hashanah (New Year’s Day), the first day of the first month of the Jewish calendar, Tishri. The blowing of the trumpet that is mentioned in Psalm 47:5 serves as the basis for blowing the shofar on that day, to celebrate the hope that one day God will reign over all the nations. Also, the nations who now are praising God are the same nations who have been defeated in the war (Ps. 47:3). The book of Revelation refers to the same phenomenon when it speaks about the “healing of the nations” in the context of the New Jerusalem (Rev. 22:2, NKJV). In ancient Israel, the word “nations” (goyim) designated the enemies of Israel. Now, in this new environment, the nations are no longer identified against God’s people. They now have become a part of God’s people.
The event of the Exodus is used as a template to suggest, spiritually, the conquest of the new Canaan. The parallel expressions “inheritance” and “the excellence of Jacob” (Ps. 47:4, NKJV) refer to the conquest of the Promised Land, which included the surrounding nations that had been conquered (see Deut. 32:8). The psalm concludes with the eschatological vision of Israel, and all the nations of the world, who recognize God’s sovereignty.
Psalm 75: God Is Our Judge. Psalm 75 is memorable for three impressive images used to signify God’s three acts of judgment. First, there is the image of the shaking of the earth, which has crumbled and lost all its foundations (Ps. 75:3). It is as if the psalm described our world today—full of chaos and disorder, a world that has lost all stability and moral points, or pillars, of reference. God, as Judge, reminds His people that He will restore the stability of the “pillars” (Ps. 75:3, NKJV).
The second image is that of the cup full of very strong wine that God pours out on the wicked. The wicked drink this wine thoroughly (Ps. 75:8). Similarly, the book of Revelation often refers to the cup of God’s wrath (Rev. 14:10, Rev. 16:19, Rev. 18:6).
The third image is that of the horns (Ps. 75:10). The horns are a symbol of power and dignity (Num. 23:22, Dan. 7:8).
At each stage, God’s judgment brings justice to the distorted community. God “puts down” the boastful wicked who “lifts” up his horn (Ps. 75:5, 10 NKJV). God also exalts the righteous whose horn was thrown down (Ps. 75:10). The divine Judge restores, then, the order overturned by the powers of evil.
The same hope is promised in the book of Ecclesiastes. After having deplored the overturning of order on the earth, Solomon hopes that “ ‘God shall judge the righteous and the wicked, for there is a time there for every purpose and for every work’ ” (Eccles. 3:17, NKJV; compare with Eccles. 12:14). In echo of this sentiment, the angel of Revelation 14 speaks about the same double judgment. On one hand, the angel promises that those who worship the beast, representing the deceptive church, “ ‘shall . . . drink of the wine of the wrath of God’ ” (Rev. 14:10, NKJV). On the other hand, those who worship the Lord of Creation are described as the “saints . . . who keep the commandments of God and the faith of Jesus” and will “rest from their labors” (Rev. 14:12, 13, NKJV).
Psalm 67: God Is Our Blessing. Psalm 67, which concludes our series of psalms, is a prayer, as indicated by the jussive verbs expressing the wish of the suppliant: “that Your way may be known on earth” (Ps. 67:2, NKJV; compare with Ps. 67:3, 5, 6, 7). This prayer for blessing reflects the Aaronic blessing: “bless us, and cause His face to shine upon us” (Ps. 67:1, NKJV; compare with Num. 6:23–26). Although the speaker is not explicitly identified, the superscription that refers to the chief musician and the evocation of the priestly blessing suggest that it is a priest leading a congregation. What makes this prayer special is its universal scope. The psalm begins with a call for self-blessing: “upon us” (Ps. 67:1), then after the wish that God’s way “may be known on earth . . . among all nations” (Ps. 67:2, NKJV), the prayer extends to all the converted nations. This psalm has in view the eschatological fulfillment when all the nations, not just Israel, will benefit from God’s blessing. This prayer will be fulfilled only in the New Jerusalem, where there will be “no need of the sun or of the moon to shine in it” (Rev. 21:23, NKJV).
Part III: Life Application
We do not need to wait until the coming eschatological persecution to feel our need for God’s refuge now. All kinds of present trouble qualify us for this need and are opportunities to experience God’s refuge. In moments of distress, we may feel threatened by our colleagues or our friends who do not share our faith and may even mock and plot against us. Or we may be beset by illness, failure on an examination in school, a lack of money or financial security, and loneliness. Any of these conditions may qualify as opportunities to enable us to experience God’s refuge. God alone can provide us the help we need to find a way out of any trouble. Only He can give us the strength to endure the difficulty.
The notion of “royalty” does not correspond to our modern life. Yet, this is an important notion that will help us in humiliating situations not to feel down and desperate: the great King of all the earth is taking care of us. As His children, we will inherit His promise very soon.
As we experience troubles and injustice, we can meditate upon the following line from Ecclesiastes: “the race is not to the swift . . . but time and chance happen” (Eccles. 9:11, NKJV). This observation of the inherent unfairness of life should also remind us of the mechanism of grace. We do not deserve the divine goodness and mercy we have received. Therefore, we must depend on God’s grace. God’s light is our light already, here and now. How may we receive and enjoy God’s gift of mercy in our lives now and walk with trust and joy as we journey in His light?
Notes