Psalm 43
Psa 43:1-5. Excepting the recurrence of the refrain, there is no good reason to suppose this a part of the preceding, though the scope is the same. It has always been placed separate
1. Judge--or, "vindicate" ([Psa 10:18]).
plead, &c.--([Psa 35:1]).
ungodly--neither in character or condition objects of God's favor (compare [Psa 4:3]).
2. God of my strength--by covenant relation my stronghold ([Psa 18:1]).
cast me off--in scorn.
because--or, "in," that is, in such circumstances of oppression.
3. light--as in [Psa 27:1].
truth--or, "faithfulness" ([Psa 25:5]), manifest it by fulfilling promises. Light and truth are personified as messengers who will bring him to the privileged place of worship.
tabernacles--plural, in allusion to the various courts.
4. the altar--as the chief place of worship. The mention of the harp suggests the prominence of praise in his offering.
Psalm 44
Psa 44:1-26. In a time of great national distress, probably in David's reign, the Psalmist recounts God's gracious dealings in former times, and the confidence they had learned to repose in Him. After a vivid picture of their calamities, he humbly expostulates against God's apparent forgetfulness, reminding Him of their faithfulness and mourning their heavy sorrows
1-3. This period is that of the settlement of Canaan ([Jos 24:12]; [Jud 6:3]).
have told--or, "related" (compare [Ex 10:2]).
4. Thou art my King--literally, "he who is my King," sustaining the same covenant relation as to the "fathers."
5. The figure drawn from the habits of the ox.
6-8. God is not only our sole help, but only worthy of praise.
9. But--contrasting, cast off as abhorrent ([Psa 43:2]).
goest not forth--literally, "will not go" ([2Sa 5:23]). In several consecutive verses the leading verb is future, and the following one past (in Hebrew), thus denoting the causes and effects. Thus ([Psa 44:10-12]), when defeated, spoiling follows; when delivered as sheep, dispersion follows, &c.
11. The Babylonian captivity not necessarily meant. There were others (compare [1Ki 8:46]).
13-14. (Compare [De 28:37]; [Psa 79:4]).
15. shame of ... face--blushes in disgrace.
16. Its cause, the taunts and presence of malignant enemies ([Psa 8:2]).
17-19. They had not apostatized totally--were still God's people.
20-21. A solemn appeal to God to witness their constancy.
stretched out ... hands--gesture of worship ([Ex 9:29]; [Psa 88:9]).
22. Their protracted sufferings as God's people attests the constancy. Paul ([Ro 8:36]) uses this to describe Christian steadfastness in persecution.
23-26. This style of addressing God, as indifferent, is frequent ([Psa 3:7]; ; , &c.). However low their condition, God is appealed to, on the ground, and for the honor, of His mercy.
Psalm 45
Psa 45:1-17. Shoshannim--literally, "Lilies," either descriptive of an instrument so shaped, or denoting some tune or air so called, after which the Psalm was to be sung (see on Psa 8:1, title). A song of loves, or, of beloved ones (plural and feminine)--a conjugal song. Maschil--(See on Psa 32:1, title, and Psa 42:1, title) denotes the didactic character of the Psalm; that it gives instruction, the song being of allegorical, and not literal, import. The union and glories of Christ and his Church are described. He is addressed as a king possessed of all essential graces, as a conqueror exalted on the throne of a righteous and eternal government, and as a bridegroom arrayed in nuptial splendor. The Church is portrayed in the purity and loveliness of a royally adorned and attended bride, invited to forsake her home and share the honors of her affianced lord. The picture of an Oriental wedding thus opened is filled up by representing the complimentary gifts of the wealthy with which the occasion is honored, the procession of the bride clothed in splendid raiment, attended by her virgin companions, and the entrance of the joyous throng into the palace of the king. A prediction of a numerous and distinguished progeny, instead of the complimentary wish for it usually expressed (compare Ge 24:60; Ru 4:11, 12), and an assurance of a perpetual fame, closes the Psalm. All ancient Jewish and Christian interpreters regarded this Psalm as an allegory of the purport above named. In the Song of Songs the allegory is carried out more fully. Hosea (Ho 1:1-3:5) treats the relation of God and His people under the same figure, and its use to set forth the relation of Christ and His Church runs through both parts of the Bible (compare Is 54:5; 62:4, 5; Mt 22:3; 25:1; Joh 3:29; Ep 5:25-32, &c.). Other methods of exposition have been suggested. Several Jewish monarchs, from Solomon to the wicked Ahab, and various foreign princes, have been named as the hero of the song. But to none of them can the terms here used be shown to apply, and it is hardly probable that any mere nuptial song, especially of a heathen king, would be permitted a place in the sacred songs of the Jews. The advocates for any other than the Messianic interpretation have generally silenced each other in succession, while the application of the most rigorous rules of a fair system of interpretation has but strengthened the evidences in its favor. The scope of the Psalm above given is easy and sustained by the explication of its details. The quotation of Psa 45:6, 7 by Paul (He 1:8, 9), as applicable to Christ, ought to be conclusive, and their special exposition shows the propriety of such an application
1. An animated preface indicative of strong emotion. Literally, "My heart overflows: a good matter I speak; the things which I have made," &c.
inditing--literally, "boiling up," as a fountain overflows.
my tongue is the pen--a mere instrument of God's use.
of a ready writer--that is, it is fluent. The theme is inspiring and language flows fast.
2. To rich personal attractions is added grace of the lips, captivating powers of speech. This is given, and becomes a source of power and proves a blessing. Christ is a prophet ([Lu 4:22]).
3-4. The king is addressed as ready to go forth to battle.
sword--(Compare [Re 1:16]; 19:15).
mighty--(Compare [Is 9:6]).
glory and ... majesty--generally used as divine attributes ([Psa 96:6]; ; ), or as specially conferred on mortals ([Psa 21:5]), perhaps these typically.
5. The result.
people--Whole nations are subdued.
6. No lawful construction can be devised to change the sense here given and sustained by the ancient versions, and above all by Paul ([He 1:8]). Of the perpetuity of this government, compare [2Sa 7:13]; [Psa 10:16]; ; ; ; [Is 9:7].
7. As in [Psa 45:6] the divine nature is made prominent, here the moral qualities of the human are alleged as the reason or ground of the mediatorial exultation. Some render "O God, thy God," instead of
God, thy God--but the latter is sustained by the same form ([Psa 50:7]), and it was only of His human nature that the anointing could be predicated (compare [Is 61:3]).