Strophes psalms3/28/2023 ![]() ![]() To speak of Psalms 46:0 particularly: Israel is seen in great trouble but firmly trusting in God ( Psalms 46:1-5 ). The Scofield Bible thinks this psalm might be classed with the two following, as all three look “forward to the advent in glory.” The same might be said of all down to and including Psalms 50:0, with the possible exception of Psalms 49:0. The divisions are: The beauty of the King ( Psalms 45:1-2 ) His coming in glory ( Psalms 45:4-5 ) His Deity and the character of His reign ( Psalms 45:6-7 ) the Church as associated with Him in His earthly reign ( Psalms 45:9-13 ) Her virgin companions (the Jewish remnant?) ( Psalms 45:14-15 ) the whole concluding with an allusion to His earthly fame ( Psalms 45:16-17 ). ![]() Is Messianic, for the proof of which, see the marginal references to the New Testament. ![]() But the psalmist recounts past deliverances in such crises as a ground of confidence and hope now. The present psalm was penned with reference to a national calamity, just when, or what, is not known. The section of psalms now entered upon introduces “The Sons of Korah,” but whether they were written by them, or for them, as a class of the Levitical singers, is difficult to say. This refrain is found to unify into a single poem Psalms 42, 43 and the whole falls into “three strophes.” Instead of “three strophes and a refrain,” substitute “three verses and a chorus,” and we have a more popular idea of the poetical form of the two psalms. Why art thou cast down, O my soul? And why art thou disquieted within me? Hope thou in God:įor I shall yet praise Him, Who is the health of my countenance And my God! The spirit of the whole lyric is summed up in its refrain, a struggle between hope and despair: The first of the two psalms expresses the feelings of an exile from the altar of his God. In this we see the wisdom of God as applied to the Scripture, for the poetry of the Bible can be translated into any tongue without serious loss to the thought, while of other poetry, depending as it does on the sound, this cannot be said. Thought may be rhythmic as well as sound, and the full meaning of Scripture is not grasped by one who does not feel how thoughts can be emphasized by being restated differently. The rhythm of Hebrew poetry is not in the sound but in the recurrence of the thought. It celebrates the blessedness of having compassion upon the poor ( Psalms 40:1-3 ) which the psalmist contrasts with the treatment he received both from avowed enemies and professed friends. The language of verses 14-15 is not imprecatory, but a confident expectation ( Psalms 5:11 ), though the former sense is not inconsistent with Christ’s prayer for His murderers, as their confusion and shame might be to prepare them for seeking forgiveness (compare Acts 2:37 ).Ĭloses Book 1 of the Psalms (see introductory lesson). ![]() Thus, difficulties in referring this psalm to Christ are removed. It is also favored by the clause “taken hold of me,” which can be said appropriately of sufferings, but not of sins (compare Job 27:20 Psalms 69:24 ). The others are retrospective.” “Mine iniquities” ( Psalms 40:12 ) may mean “penal afflictions.” This meaning is common ( Psalms 31:11 Psalms 38:4 compare Genesis 4:13 Gen 19:15 1 Samuel 28:10 also 2 Samuel 16:12 Job 19:29 and Isaiah 5:18 Isaiah 53:11 ). Psalms 40:3-5 give his resurrection testimony. To quote the Scofield Bible: “It opens with the joy of Christ in resurrection ( Psalms 40:1-2 ). There are verses susceptible of an application to Christ, but others would prevent its application as a whole to him. The desertion of friends and the opposition of enemies also entered into it ( Psalms 38:10-17 ). The mental anguish is described in figures of physical disease, and yet it is not impossible that such disease may have been part of the chastisement ( Psalms 38:5-8 ). An appeal to God from chastisement because of iniquity ( Psalms 38:1-4 ). ![]()
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