| Christian Life and Doctrine | June 1959 |
Thoughts on the 46th Psalm
THERE is considerable difference of opinion among Bible scholars as to the true authorship of The Psalms, some claiming that the majority were written by David and others that he was, in fact, author of very few. To the seeker after truth, this question of human authorship is not of primary concern. These wonderful writings carry, in themselves, the stamp and authority of divine authorship, and whether David was personally responsible for many or few of The Psalms which we have learned to love and treasure, need in no way detract from our acceptance of them as a true reflection of the experiences of God’s chosen people Israel, and of the impact of those experiences upon spiritual Israel in these latter days.
A Song of Thanksgiving
THE setting of the 46th Psalm must be placed against the background of one of the great deliverance episodes which figure so prominently in the history of Israel and Judah, and the particular occasion may well have been during the reign of King Hezekiah when Jerusalem was threatened by the Assyrian army under Sennacherib and the boastful invader challenged Jehovah to deliver the people out of his hand:
“Who are they among all the gods of the countries, that have delivered their country out of mine hand, that the Lord should deliver Jerusalem out of mine hand?”—II Kings 18:35
A. J. Farnsworth, in his book entitled, “A Psalm That Has made Heroes,” creates for us the following graphic picture of the scene as it could have been in the days of King Hezekiah and his trusted counselor, the Prophet Isaiah:
“Encamped upon the hills that stand around Jerusalem is the proud, victorious army from the East. Its messenger is near the gate. He cries, ‘Beware lest Hezekiah persuade you saying, Jehovah will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria? Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? And have they delivered Samaria out of my hand? Who are they among all the gods of these countries that have delivered their country out of my hand, that Jehovah should deliver Jerusalem out of my hand?’ Thus the contemptuous challenge is delivered, and there is no reply; both king and people stand within the walls silent. What answer can be given? What can they say who are more than outnumbered? What defense is theirs who are gripped as in a vise? How can a man retaliate when he is gagged and bound and dying of wounds? Can he defy the giant who stands over his prostrate form?
“All is not so hopeless as it seems. A power is near which only faithful hearts can feel, and faithful hearts are there. There is a voice which speaks in clear tones, unperceived indeed, by the Assyrians, but heard within the walls of Jerusalem. God is in the midst. His servants know that he is near. He is watching, and he never sleeps. His help is sure. Though the mountains shake with the rushing of the hostile, swollen stream, there are in Jerusalem humble brooks of divine succour to make the city glad. Jerusalem cannot fall and perish while God is there. He is strong to deliver. With reassuring voice his prophet cries, ‘Be not afraid of this blasphemy. Sennacherib shall not come unto this city, nor shoot an arrow there; neither shall he come before it with shield nor cast a mount against it. By the way that he came, by the same shall he return, for I will defend this city to save it.’ The king hears and is comforted, and his counselors take courage.
“Then comes the night when the arm of God reaches forth. He smites the invaders where they lie and on the morrow …
Like the leaves of the forest when autumn hath blown
That host on the morrow lies withered and strown.
The might of the Gentile, unsmote by the sword
Hath melted like snow in the glance of the Lord.
“The camp is silent. At last some of the defenders venture without the walls and enter the quiet tents. What a sight meets their astonished eyes! The Assyrians lie prostrate in death, stricken as with a pestilence, overwhelmed by the desolations of the God of Jacob. Until now, Hezekiah has said concerning the Assyrian herald and his words, ‘Answer him not.’ But he has spoken in the ear of the Lord, and God has answered him. Now he will speak in gratitude and praise his deliverer. It is not unreasonable to suppose that for his thanksgiving one of the gifted men of his day (perhaps Isaiah himself) wrote this noble song.”
The Lesson and Its Application
THIS strikingly vivid and graphic story of God’s ancient people in one of their finest hours of trust and deliverance must assuredly bring to the mind of every child of God the wonderful lesson which the psalm is designed to teach. It is said of Martin Luther that he made use repeatedly of the 46th Psalm as a source of encouragement and strength in time of trouble, and the sentiments of the psalm form the basis of his famous hymn, “Our God Is a Strong Tower.” And not only Luther, but many others of the great leaders of God’s people down through past centuries have testified to the power and inspiration derived from this and other psalms in their fight against ignorance and persecution.
The psalm is really a song of three verses or stanzas, after each of which comes the triumphant refrain, “The Lord of hosts is with us; the God of Jacob is our refuge. Selah.” In the Authorized Version of the Bible we have eleven verses, with the refrain forming verses 7 and 11, but this is not strictly correct, and the refrain should come after verses 3, 6 and 10, dividing the psalm into three distinct stanzas, each of which presents a word picture of its own. Thus verses 1, 2 and 3 (A.V.) form the first stanza of which the keynote is supreme confidence in Yahweh (Jehovah) who is the refuge and strength of his people in times of intense trouble and danger, and because of his “very nearness” there is no cause for fear even though disaster of the first magnitude may threaten.
To us at this end of the age such reassurance is of tremendous import. The symbolic picture of moving mountains and raging waters is clearly reflected in the tottering kingdoms and the restless swelling of the seas of disillusioned and frightened humanity today. Spiritual Israel in these latter days is faced with the same threatening gestures and defiant utterances from the Adversary (the god of this world) as were the Israelites of old as they listened in silence, within the walls of Jerusalem, to the messenger of Sennacherib delivering his final ultimatum.
The Walls of Faith and the Word of Promise
THE Lord’s people today are similarly besieged by forces which far outnumber them, and behind the walls of faith they look to their Leader and Master, and through him lift their hearts to God for that assurance of protection and care which he has promised. Paul puts the matter in a nutshell when he says, “Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armor of God, that ye may be able to stand against the wiles of the Devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.”—Eph. 6:10-12
It is to his footstep followers that our Lord himself speaks such wonderful words of comfort as those passed down to us in John 14:23, “If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.” Here assuredly is the very essence of the psalmist’s thought: “God is in the midst of her; she shall not be moved: God shall help her, and that right early.” So near is God to his people that he actually dwells with them; their hearts are his abiding place, his dwelling. “Ye are this temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.”—II Cor. 6:16
This thought, of course, really brings us into the second stanza (Verses 4 to 6, A.V.) after the break indicated by the word “Selah,” and the refrain, “The Lord of hosts is with us; …” which, as we have said, should be inserted after verse 3 in our Authorized Version.
Now the scene changes. The trembling earth and moving mountains, the troubled sea, amidst which the confidence of a perfect and fearless trust is developed, give place to a river and its tributaries, bringing joy and refreshing to the city in which God himself dwells. Here is a glimpse of the church of God (collectively) and the child of God (individually), surrounded by perils and threatened on every hand, yet resting in the serenity of a faith which never fails and a hope which never grows dim, and waiting for that help which is sure to come.
Outside the “city” the nations continue to rage; the kingdoms of this world vainly endeavor, by treaties and threats, to bolster up their rapidly crumbling authority; the restless waves of human hopes and aspirations break upon the rocks of selfish aims and Satanic deception.
Then comes the climax—God speaks! The tumult ceases, the elements are hushed, the kingdoms fade away! For a moment there is silence, a silence that can almost be felt, and then a burst of thanksgiving: “THE LORD OF HOSTS IS WITH US; THE GOD OF JACOB IS OUR REFUGE. SELAH.”
“Lo, This Is Our God”
AT THIS point the psalm’s third and final stanza (verses 8 to 10 A.V.) carries us forward into the dawn of a new era. The raging turmoil of strife and passion has died away, the evil institutions of Satan’s kingdom, including war and all unrighteousness, lie broken and shattered upon the ground, while a chastened and bewildered people, freed now from the influence of the great Adversary, exclaim, “Behold the works of the Lord.” Many of them with hearts already attuned to righteousness will echo the wonderful words of Isaiah 25:9: “Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation.
To those—and there will no doubt be many at the outset—who are still unready to accept the changed order of things, a new and iron discipline of divine authority will be applied, as our Lord, with his church now glorified, assumes control and, as the mouthpiece of the Heavenly Father, issues, not an invitation but a command: “Be still, and know that I am God. I will be exalted among the heathen, I will be exalted in the earth.” And then, once more, as an echo of past glory, will resound the cry, “The Lord of hosts is with us; the God of Jacob is our refuge. Selah.”