PSALMSBOOK 3

Lesson Eight

THE STRUCTURE OF THE BOOK

A-3 Psalms 73-89 THE THIRD OR LEVITICUS BOOK THE SANCTUARY

A-1 Psalms 73-83 THE SANCTUARY IN RELATION TO MANA-2 Psalms 84-89 THE SANCTUARY IN RELATION TO JEHOVAH

Psalms 73-83 (A-1, above) THE SANCTUARY IN RELATION TO MAN

A-1 B. Psalms 73. The effect of being outside the Sanctuary. Occupation of heart with others, and Consequent distraction.

C. Psalms 74 The enemy in the Sanctuary D. Psalms 75 God’s anointed in the Sanctuary E. Psalms 76 Destruction of the enemies of the Sanctuary

B. Ps. 77, 78. The effect of being outside the Sanctuary. Occupation of heart with self, and Consequent misery.

Psalms 78. Is instruction (Maschil) as to Psalms 73 and 77, showing how Jehovah forsook “SHILOW” (v. 60), and chose not JOSEPH (v. 67): but chose ZION (vv. 68, 69), and chose DAVID(Vv. 70-72)

B. Psalms 79. The enemy in the SanctuaryC. Psalms 80, 81, 82. God in the SanctuaryD. Psalms 83. Destruction of the enemies of the Sanctuary

Psalms 84-89 (A-2, above) THE SANCTUARY IN RELATION TO JEHOVAH

A-2 F-1. Psalms 84, 85. The blessedness of approachers to the Sanctuary G-2. Psalms 86. Prayer before God (in the Sanctuary). Messiah’s humiliation, the secret and

source of the blessing.F-2. Psalms 87. The blessedness of dwellers in Zion G-2. Psalms 88. Prayer before God. Instruction (Maschil) as to Messiah’s humiliation, as the

secret and source of the blessing.F-3 Psalms 89. The blessedness of those who “know the joyful sound” (v. 15). God in the

assembly of His Saints (v. 7). Instruction (Maschil) as to God’s dealings in His Sanctuary, and as to the whole Book.

Leviticus is the title, which man has given to the third book of the Pentateuch, because of its subject matter: viz. the ordinances, &C., pertaining to the Levites. The title in the Hebrew Canon is (vayyikra’), meaning “And He called.” It is emphatically the Book of the Sanctuary.

It tells how God is to be approached; and teaches us that none can worship except such as are “called” (Psalms 65:4), and whom “the Father seeks to worship Him” (John 4:23, 24). In Leviticus 1:1, 2, we see the exemplification of the words: “Blessed is the man whom Thou chooses, and causes to approach unto Thee, that he may dwell in Thy courts: we shall be satisfied with the goodness of Thy house, even of Thy holy temple” (Psalms 65:4). The types in Leviticus are types of the Sanctuary: i.e. of Access and Worship.

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BOOK THREE SECION EIGHTIn the first Division (Psalms 73-83, A-1) Elohim occurs sixty-five times (twice with Jehovah), and Jehovah only fifteen times.

In the second Division (Psalms 84-89, A-2) Jehovah occurs fifty times, and Elohim only twenty-eight times (four of which are with Jehovah). El occurs five times.

All the Psalms in the first Division (A-1) are Psalms of Asaph.All the Psalms (except 86 and 89) in the second Division (A-2) are Psalms of the sons of Korah.

This Third Book has to do with the Sanctuary; as the First Book (Psalms 1-41) had to do with Man; and the Second Book (Psalms 42-72) had to do with Israel.

Psalms 73:1-2873:1 The Tragedy of the Wicked - and the Blessedness of Trust in God - A Psalm of AsaphTruly God is good to Israel, to such as are pure in heart. 2 But as for me, my feet had almost stumbled; my steps had nearly slipped. 3 For I was envious of the boastful, when I saw the prosperity of the wicked. 4 For there are no pangs in their death, but their strength is firm. 5 They are not in trouble as other men, nor are they plagued like other men. 6 Therefore pride serves as their necklace; Violence covers them like a garment. 7 Their eyes bulge with abundance; they have more than heart could wish. 8 They scoff and speak wickedly concerning oppression; they speak loftily. 9 They set their mouth against the heavens, and their tongue walks through the earth. 10 Therefore his people return here, and waters of a full cup are drained by them. 11 And they say, "How does God know? And is there knowledge in the Most High?" 12 Behold, these are the ungodly, which are always at ease; they increase in riches. 13 Surely I have cleansed my heart in vain, and washed my hands in innocence. 14 For all day long I have been plagued, and chastened every morning. 15 If I had said, "I will speak thus, "Behold, I would have been untrue to the generation of Your children

16 When I thought how to understand this, it was too painful for me -- 17 until I went into the sanctuary of God; then I understood their end. 18 Surely You set them in slippery places; You cast them down to destruction. 19 Oh, how they are brought to desolation, as in a moment! They are utterly consumed with terrors. 20 As a dream when one awakes, So, Lord, when You awake, You shall despise their image. 21 Thus my heart was grieved, and I was vexed in my mind. 22 I was so foolish and ignorant; I was like a beast before You. 23 Nevertheless I am continually with You; You hold me by my right hand. 24 You will guide me with Your counsel, and afterward receive me to glory. 25 Whom have I in heaven but You? And there is none upon earth that I desire besides You. 26 My flesh and my heart fail; But God is the strength of my heart and my portion forever. 27 For indeed, those who are far from You shall perish; You have destroyed all those who desert You for harlotry. 28 But it is good for me to draw near to God; I have put my trust in the Lord GOD, that I may declare all Your works. NKJV

Psalm 73:1-28 OUTSIDE THE SANCTUARY – EFFECT - DISTRACTIONB. A. Psalms 73:1 Occupation with God Peace

B. Psalms 73:2 Occupation with others My error C. Psalms 73:3 Result My discontent D. Psalms 73:4-12 The wicked Their prosperity E. Psalms 73:13-16 Result Distraction E. Psalms 73:17 Remedy The Sanctuary D. Psalms 73:18-20 The wicked Their end C. Psalms 73:21 Result My discontent B. Psalms 73:22 Occupation with others My errorA. Psalms 73:23-28 Occupation with God Peace

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BOOK THREE SECION EIGHTTitle. A Psalm. Hebrew Mizmor (see words-introduction). Of Asaph. The second of Asaph’s twelve Psalms Psalm 50 being the first.

(73:1) Israel. This links on Book 3 with Book 2.

(73:2) Me. Note the emphasis on this (by repetition of the first Person), which is the key to the Psalm.

Psalms 73:1The third major division in the Psalter, which is much shorter than the previous two books, includes only seventeen psalms. The first eleven are connected with the name of Asaph, who was one of the chief musicians under David's rule. The other two chief musicians of David were Herman and Ethan, each of whom is connected with a psalm in this book.

One psalm is referred to David, while the remaining four psalms are associated with the sons of Korah. Again it is not necessary to attribute authorship to those connected with these titles. Just as the sons of Korah formed a Levitical guild, so Asaph's sons continued to occupy places of musical leadership.

Psalm 73. The Trial of Faith Here is yet another approach to the problem of the prosperity of the wicked. Although his own suffering troubles the psalmist, he is more perplexed by the lack of punishment of the wicked. This psalm goes deeper into the problem than do Psalms 37 and 49, and the author finds peace in spiritual fellowship with God.

It may be classified as a song of trust, with overtones that link it with the Wisdom writers. The didactic purpose is evident throughout, but it is interwoven with the confession of a man whose faith has been sorely tested.(From The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962 by Moody Press)

Verse 1. His Conclusion. Truly God is good. The psalmist states first the confident conclusion that came from his supreme test of faith. He uses the Hebrew particle ('ak), which can be translated in many ways - "now," "truly," "surely," "only," "after all." Here and in verses 13 and 18 it is probably best translated (surely). (The Wycliffe Bible Commentary)

Psalms 73:2-12But as for me, my feet were almost gone; my steps had well nigh slipped.His Problem. I saw the prosperity of the wicked. Contrasted with the writer's general conclusion is his pilgrimage in the valley of doubt, introduced by the emphatic as for me.

He was in danger of complete apostasy because of his envy toward prosperous wicked men. He describes their arrogant bearing, their freedom from suffering, their overbearing pride, and their mockery of God.

Psalm 73:4-12 (D, Page 2). THE WICKED THEIR PROSPERITYD F. Psalms 73:4, 5 Their prosperity (Negative)

C. Psalms 73:6, 7 Their pride and fullness B. Psalms 73:8, 9 Their speech C. Psalms 73:10 Their pride and fullness B. Psalms 73:11 Their speechF. Psalms 73:12 Their prosperity (Positive)

(73:4) Bands: or pangs. The Massorah calls attention to this Homonym (harzuboth) as occurring not only twice, but also in two different senses. The other case is found in Isaiah 58:6.

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BOOK THREE SECION EIGHTIsaiah 58:6

First sense.6 Is not this the fast that I have chosen? To loose the bands of wickedness, to undo the heavy burdens, and to

Second senseLet the oppressed go free, and that ye break every yoke? KJV

(73:9) The heavens. Put by Figure of Speech Metonymy (of Subject), for God, Who dwells there.

(73:9) Earth. Supply the Figure of Speech Ellipsis, by adding “[they say]”. Let “His People return hither” as in v. 10.

Psalms 73: The psalm invokes typical wisdom themes (as in Proverbs and Ecclesiastes) about God’s justice in the world and His punishment of evil. The psalmist, seeing how wicked people prosper and how they have no fear of punishment, almost abandoned his belief that God rewards the good and punishes the evil.

But a visit to the Temple, with its aura of being in God’s presence, caused the psalmist to reconsider. His faith was strengthened and he renews his praise of God.

73:1: This psalm begins a collection attributed to Asaph (Psalms 73-83), a Levite who established a guild of Temple singers (1 Chronicles Chapter 25); see also Psalms 50.

73:1-3: The psalmist affirms God’s goodness to the upright, although he came close to rejecting this idea when he saw the good fortune of the wicked.

73:4-10: The prosperity and contentment of the wicked. The wicked are successful, arrogant, materialistic, and they doubt God’s power.

73:4-5: Illness and early death were thought to be punishments for sin, yet the wicked do not suffer these things nor do they worry about suffering them. They seem to have it easy in life.

73:11: (See Psalms 10:11; 64:6; 94:7). There was no atheism in ancient times, only the notion that God lacked knowledge and power. Jewish Study Bible

Consider the facts:1. When you came into this world, you had nothing of your own.2. When you leave this world, they only thing that you will have is what you have sent ahead.3. The rich and the poor and the wise and the fool and the great and the small all die.4. The sinner will go to Hell in punishment to await the great white throne judgment.5. The saint will go to Heaven to enjoy the fruits of there labor and to enjoy our Lord and Savior.

Paul the Learner [Please see The Acts 2:38 for the answer]

Psalms 73:13-22His Struggle. Verily, I have cleansed my heart in vain. This is not his conclusion as stated in verse 1, but a statement of his temptation during his struggle with doubt. He refused to parade his doubts lest he influence others adversely. Though he wrestled with his questions, he found no relief until he went to the Temple. There he regained his spiritual balance, as he received insight into the end reserved for the wicked.

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BOOK THREE SECION EIGHT73:13-22In the study of Job in my notes, Job was the victim, cursing the day he was born and feeling sorry for himself, and in the middle of the book we find the following Scripture:

Job 19:25-2625 For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth:26 And though after my skin worms destroy this body, yet in my flesh shall I see God: KJV

After this point in the story of Job, instead of Job being the victim, he became the victor, when he could see beyond himself. When David could see beyond himself, he also became the victor. Paul the Learner

(73:14) Every morning. Put by Figure of Speech Synecdoche (of Part), for “continually.”

(73:17) The Sanctuary. This is the book of the Sanctuary, and nearly every Psalm in it contains some reference to it, or to the congregation who worship in it.

73:13-15: The psalmist found no benefit in his righteousness. He hesitated to utter his doubts publicly, and sought to understand his observations.

73:16-17: Reason alone could not solve the psalmist’s dilemma or quiet his doubts; a religious experience in God’s sanctuary provided him with an answer. Sanctuary is plural in Hebrew, perhaps referring to the Temple, or, alternatively, to assembly-places of the wise.

73:18-20: The wicked may look successful but ruin will come upon them suddenly (cf. Psalms 37; Job 4:8-9).

73:21-22: The psalmist apologizes for his earlier doubts. Jewish Study Bible

Psalm 73:23-28 (A, see page 2), OCCUPATION WITH GODA. C. Psalms 73:23-26 I (emphatic)

D. Psalms 73:27- They Far from Thee D. Psalms 73:-27 They Departing from TheeC. Psalms 73:28 I (emphatic)

(73:23) Nevertheless I. Note the emphasis on the Pronoun (I), “As for me, I.”

(73:25) Whom have I… This is ever the cry of God’s saints. The Figure of Speech is Erotesis. See Exodus 15:11, “Who is like unto Thee, O Lord…”

(73:27) Whoring from. Supply the Figure of Speech Ellipsis, thus: whoring [in departing] from. Refers (spiritually) to idolatry, or anything that takes us from God.

(73:18) It is good for me. The Hebrew accent (pasek) emphasizes the Pronoun “me.” Others may go “far from Thee” (v. 27), but “as for me, I will draw near to Thee” (compare v. 23). The “good” is seen in the twofold result: (1) I find a refuge in Him; (2) I tell forth His praises.

Psalms 73:23-28His Victory. Nevertheless, I am continually with thee. Now the writer has found a complete victory over his doubts. His foolishness is a thing of the past, because God is his guide and strength. The phrase, afterward receive me to glory, may well refer to a hope beyond life;

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BOOK THREE SECTION EIGHT73:23-28The same verb here translated "thou shalt receive me" is used for the experiences of Enoch (Genesis 5:24) and Elijah (2 Kings 2:10; cf. Psalms 49:15). However, the psalmist emphasizes the sense of God's nearness as he experiences it in his present circumstances. (The Wycliffe Bible Commentary)

73:23-24: God has helped the psalmist in the past, and he looks forward to similar help now.

73:25: God is his only help, in heaven or on earth. Having God, he has no need of another source of help.

73:26: My portion, (see Psalms 16:5).

73:27: Untrue in Hebrew is “zoneh,” the same word for “to prostitute oneself;” prostitution or infidelity was the common term for idolatry.

73:28: The psalmist favors nearness to God, as opposed to those who keep far from You (verse 27).Jewish Study Bible

Psalms 74:1-2374:1 A Plea for Relief from Oppressors - A Contemplation of AsaphO God, why have You cast us off forever? Why does Your anger smoke against the sheep of Your pasture? 2 Remember Your congregation, which You have purchased of old, the tribe of Your inheritance, which You have redeemed --This Mount Zion where You have dwelt. 3 Lift up Your feet to the perpetual desolations. The enemy has damaged everything in the sanctuary. 4 Your enemies roar in the midst of Your meeting place; they set up their banners for signs. 5 They seem like men who lift up Axes among the thick trees. 6 And now they break down its carved work, all at once, with axes and hammers. 7 They have set fire to Your sanctuary; they have defiled the dwelling place of Your name to the ground. 8 They said in their hearts," Let us destroy them altogether." They have burned up all the meeting places of God in the land. 9 We do not see our signs; There is no longer any prophet; nor is there any among us who knows how long. 10 O God, how long will the adversary reproach? Will the enemy blaspheme Your name forever? 11 Why do You withdraw Your hand, even Your right hand? Take it out of Your bosom and destroy them.

12 For God is my King from of old, Working salvation in the midst of the earth. 13 You divided the sea by Your strength; You broke the heads of the sea serpents in the waters. 14 You broke the heads of Leviathan in pieces, and gave him as food to the people inhabiting the wilderness. 15 You broke open the fountain and the flood; You dried up mighty rivers. 16 The day is Yours, the night also is Yours; You have prepared the light and the sun. 17 You have set all the borders of the earth; You have made summer and winter. 18 Remember this, that the enemy has reproached, O LORD, And that a foolish people has blasphemed Your name. 19 Oh, do not deliver the life of Your turtledove to the wild beast! Do not forget the life of Your poor forever. 20 Have respect to the covenant, for the dark places of the earth are full of the haunts of cruelty. 21 Oh, do not let the oppressed return ashamed! Let the poor and needy praise Your name. 22 Arise, O God, plead Your own cause; remember how the foolish man reproaches You daily. 23 Do not forget the voice of Your enemies; the tumult of those who rise up against You increases continually. NKJV

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BOOK THREE SECTION EIGHT

Psalm 74:1-23 (A-1 C, page 1) THE ENEMY IN THE SANCTUARY.C H. Psalms 74:1-11. Prayer The enemy in the Sanctuary

J. Psalms 74:12 Plea Former merciful deliverances J. Psalms 74:13-17 Plea Former merciful deliverancesH. Psalms 74:18-23 Prayer The enemy in the Sanctuary

H K. Psalms 74:1 Expostulation L. Psalms 74:2 Prayer Memory “Of old” M. Psalms 74:3 Enemies. M. Psalms 74:4-8 Enemies L. Psalms 74:9 Prayer Inquiry “How long?”K. Psalms 74:10, 11 Expostulation

Title. Maschil = Instruction. The ninth of thirteen so named. Of Asaph. The third of the twelve Asaph Psalms. Not David’s Asaph, but a successor bearing the same name.

(74:1) Sheep of Thy pasture. Occurs frequently in the Asaph Psalms (79:13); also in Jeremiah 23:1. Ezekiel 34:31.

(74:2) Congregation = assembly. The subject of Book 2.

(74:2) This. Shows that the writer wrote while the scenes described were enacted. Compare Psalms 79 and Lamentations 2:1-9.

Psalms 74:1-3This psalm is the expression of national lament by Israel in the wake of extreme disaster. The feeling is widespread that God has forsaken and forgotten his people. The destruction of the city and the Temple suggests the occasion of the Babylonian conquest. This is the only time known when the Temple was burned to the ground. The conditions are similar to those described in the book of Lamentations.

Verse 1-3. The Nation's AppealRemember thy congregation. The psalmist voices the basic appeal to God to remember His relationship of love with Israel. Even though the Divine wrath is evident in the present tragedy, it is incomprehensible to the psalmist that the Lord, as Israel's Shepherd, could forsake His sheep. Therefore, he pleads for God to take the giant steps necessary to redeem His people.

We here meet with the favorite Asaphic contemplation of Israel as a flock, and the predilection of the Asaphic Psalms for retrospective references to Israel's early history (74:13-15). We also find the former of these two characteristic features in Psalms 79, which reflects the same circumstances of the times.

HISTORICAL BACKGROUND.Moreover Jeremiah stands in the same relationship to both Psalms. In Jeremiah 10:25; Psalms 79:6 f. is repeated almost word for word. And one is reminded of Psalms 74 by Lamentations 2:2 (cf. Psalms 74:7), 2:7 (cf. 74:4), and other passages.

The lament "there is no prophet any more" (74:9) sounds very much like Lamentations 2:9. In connection with Jeremiah's reproductive manner, and his habit of allowing himself to be prompted to new thoughts by the original passages by means of the association of ideas.

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BOOK THREE SECTION EIGHTHISTORICAL BACKGROUND CONTINUEDBut the substance of both Psalms, which apparently brings us down not merely into the Chaldaeans, but even into the Maccabaean age, rises up in opposition to it. After his return from the second Egyptian expedition (170 BC) Antiochus Epiphanes chastised Jerusalem,

Which had been led into revolt by Jason, in the most cruel manner, entered the Temple accompanied by the court high priest Menalaus, and carried away the most costly vessels, and even the gold of the walls and doors, with him.

Myriads of the Jews were at that time massacred or sold as slaves. Then during the fourth Egyptian expedition (168) of Antiochus, when a party favorably disposed towards the Ptolemies again arose in Jerusalem, he sent Apollonius to punish the offenders (167), and his troops laid the city waste with fire and sword, destroyed houses and walls, burnt down several of the Temple-gates and razed many of its apartments.

Also on this occasion thousands were slain and led away captive. Then began the attempt of Antiochus to Hellenize the Jewish nation. An aged Athenian was entrusted with the carrying out of this measure. Force was used to compel the Jews to accept the heathen religion, and in fact to serve Olympian Zeus (Jupiter):

On the 15th of Chislev a smaller altar was erected upon the altar of burnt offering in the Temple, and on the 25th of Chislev the first sacrifice was offered to Olympian Zeus in the Temple of Jahve, now dedicated to him. Such was the position of affairs when a band of faithful confessors rallied around the Asmonaean (Hasmonaean) priest Mattathias.

How strikingly does much in both Psalms, more particularly in Psalms 74, harmonize with this position of affairs! At that time it was felt more painfully than ever that prophecy had become dumb, 1 Maccabees 4:46; 9:27; 14:41.

The confessors and martyrs who bravely declared themselves were called, as in Psalms 79:2, chcydym, Asidai'oi. At that time "they saw," as 1 Maccabees 4:38 says, "the sanctuary desolate, and the altar profaned, and the gates burnt up, and shrubs growing in the courts as in a forest, or as in one of the mountains, yea, and the priests' chambers pulled down." the doors of the Temple-gates were burned to ashes (cf. 2 Maccabees 8:33; 1:8). (From Keil & Delitzsch Commentary on the Old Testament)

Psalms 74: An exilic lament for the destruction of Jerusalem. The psalmist calls upon God to end the exile. God, the creator of the world and the vanquisher of the mythic forces of chaos, is called upon to vanquish the Babylonians, who are identified with the forces of chaos. Verses 3-18 resemble Lamentations in the way they make the destruction of Jerusalem vivid.

74:1: Asaph, (see Psalms 73).

74:1-2: Experiencing disaster and exile, the psalmist recalls the early history of the relationship between God and Israel. The special relationship, the fact that God hose Judah and dwelled on Zion, are the reasons that He should restore Judah and Zion (cf. also verse 20).

The flock that You tend, in the exodus (Exodus 15:13, 16-17). The community You make Yours, through the covenant at Sinai. Your very own tribe, Judah, the tribe in, which Jerusalem was located. Jewish Study Bible

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BOOK THREE SECTION EIGHTPsalms 74:4-11The Nation's Plight Thine enemies roar. Instead of being filled with rejoicing worshipers, the temple area is filled with roaring enemies. In place of the emblems of the tribes, the standards of the enemy are seen. The ruthless axes and hammers of the invaders have nullified the patient, quiet work by, which the Temple was built. The questions introduced by how long and why express the heightened nature of the lament, and relate the basic appeal to the specific disaster.

(74:11) Bosom. Figure of Speech here is Anthropopatheia.

The LXX adds here “Selah.” If this was in the primitive text, it marks the division of the Structure; and connects the conclusion of the prayer with the wonderful ground of the plea based upon it; which, with (v. 12) and (vv. 13-17) constitute the central members and subjects of the Psalm.

Psalm 74:13-17 (J, Page7) PLEA FORMER MERCIFUL DELIVERANCESJ N R. Psalms 74:13- Dividing the sea

S. Psalms 74:-13 The breaking of Egypt S. Psalms 74:14 The breaking of EgyptR. Psalms 74:15 Dividing the Jordan

N T. Psalms 74:16- Day and night U. Psalms 74:-16 Heavens U. Psalms 74:17- Earth.T. Psalms 74:-17 Summer and winter.

(74:13) Divide = cleave. Compare Exodus 14:21, describing a sudden vehement act. The Hebrew is parar.

(74:15) Fountain. Compare Exodus 17:6, Numbers 20:11. Put by Figure of Speech Metonymy (of effect), for the rock from, which the water flowed.

Psalms 74:12-17The Nation's KingFor God is my King of old. It is Israel's supreme King whose power is pictured here. Using symbolic language and descriptive terminology drawn from the mythology of the Canaanites, the psalmist insists that it is God who has won the mighty victories of the past. While the figures of speech are derived from ancient creation stories, the psalmist is applying them to God's displays of power in the Exodus and the wilderness wanderings.

74:5: For the Babylonians coming as woodcutters with axes, (see Jeremiah 46:22-23).

74:9-10: There is no reliable prophet to tell them how long the exile will last (see Amos 8:11).

74:11: A plea to God to take action against the enemy.

74:12-17: The classic example of God’s power is the creation of the world; here retold in a mythological way (different from Genesis Chapters 1-3) so as to emphasize God’s might over the forces of chaos. A God as powerful as this can certainly defeat the Babylonians (Cf. also Psalms 89:9-14).

74:14: Leviathan, the forces of chaos represented as a sea-monster (Job 3:8; 26:12-13; 41:1; Isaiah 27:1), also mentioned in the myths from Ugarit.

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BOOK THREE SECTION EIGHT74:16-17: Just as God fixed the spatial boundaries of the world, confining the waters and making them flow where he wanted, so he fixed the temporal boundaries, creating day and night, and the seasons.

74:19: Your dove, sacrificial animal of the poor (e.g. Leviticus 5:7); here a metaphor for those slaughtered by Babylonia like sacrificed animals (Isaiah 34:6-7). Jewish Study Bible

Psalm 74:18-23 (H, page 7) PRAYER THE ENEMY IN THE SANCTUARYH O. Psalms 74:18 Remember the enemies’ reproach

P. Psalms 74:19 Deprecation The oppressed Q. Psalms 74:20 Prayer “Thy covenant” P. Psalms 74:21 Deprecation The oppressed Q. Psalms 74:22, 23 Prayer “Thy cause”O. Psalms 74:-22 Remember the enemies’ reproach

(74:19) Multitude = company, or host; same word as “congregation” in the next line.

Al-taschith = Destroy not. See words in Introduction. It is a cry of distress, a cry at a crisis.

Psalms 74:18-23The Nation's Prayer Arise, O God, plead thine own cause. The former appeal is raised to a higher level with this impassioned plea. This is not merely Israel's cause, but God's cause as well. Therefore, the psalmist prays that God will watch over His defenseless people, remember the covenant of love, and keep an eye on the roaring enemies. (The Wycliffe Bible Commentary)

74:20: Despite the destruction and exile, God’s covenant with Israel is still in force. The covenant implies that God must protect Israel.

74:23: Here the foes and adversaries are both the Babylonians and the forces of chaos (verses 12-17). The Babylonians are made to look as dangerous as the forces of chaos, which God must destroy so that the world will continue to exist as God created it. Jewish Study Bible

Note: You will notice that the section on Page 7, 8 is speaking about the Jewish revolt by the Maccabees but our Psalm as you see from the Jewish Study Bible is speaking about the Babylonian destruction of Jerusalem and not about the time of the Maccabees. It clarifies the historical reference. Paul the Learner

Psalms 75:1-1075:1 Thanksgiving for God's Righteous Judgment - To the Chief Musician - Set to "Do Not Destroy" - A Psalm of Asaph - A Song.We give thanks to You, O God we give thanks! For Your wondrous works declare that Your name is near. 2 "When I choose the proper time, I will judge uprightly. 3 The earth and all its inhabitants are dissolved; I set up its pillars firmly. Selah 4 "I said to the boastful, 'Do not deal boastfully, 'and to the wicked,' Do not lift up the horn. 5 Do not lift up your horn on high; do not speak with a stiff neck.'" 6 For exaltation comes neither from the east nor from the west nor from the south. 7 But God is the Judge: He puts down one, and exalts another. 8 For in the hand of the LORD there is a cup, and the wine is red; It is fully mixed, and He pours it out; surely its dregs shall all the wicked of the earth Drain and drink down. 9 But I will declare forever, I will sing praises to the God of Jacob. 10 "All the horns of the wicked I will also cut off, but the horns of the righteous shall be exalted." NKJV

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BOOK THREE SECTION EIGHTPSALM 75:1-10 (D, page 1) GOD’S ANOINTED IN THE SANCTUARYD A. Psalms 75:1 Praise Offered

B. Psalms 75:2-8 Judgment UprightA. Psalms 75:9 Praise Promised B. Psalms 75:10 Judgment Upright

(75:1) Of Asaph. The fourth of the twelve Asaph Psalms. In this Psalm the enemies of the Sanctuary are warned, and God’s People are encouraged.

(75:1) Thy name. It denotes God’s saving presence. The LXX, and Vulgate and Syr. Read “and we shall call on Thy name.”

Psalms 75:1While the opening of this psalm is an expression of national thanksgiving, and the conclusion is related to an individual, the central portion is difficult to classify. Some commentators suggest that verse 1 has been added to an individual's prayer for victory in order to adapt the psalm for public worship. Although this may have been the case, the psalm exhibits careful poetic arrangement as well as definite progression of thought.

Verse 1. The Invocation of Israel Unto thee ... we give thanks. Behind this terse statement of gratitude there appears to lay an actual, historical deliverance. The reality of a recent manifestation of power gives confidence that God's revealed nature (his name) is closed at hand.

Psalms 75:2-3The Response of God I will judge uprightly. This oracle from God gives the basis for the pronouncements that follow. It is at the appointed time (v. 2; (mo`ed), not "the congregation," AV) when God will take his place on the judgment seat. His control of the universe assures that the judgment will be sure. (The Wycliffe Bible Commentary)

Psalm 75:2-8 (B, page 11) JUDGMENT UPRIGHTB K. Psalms 75:2.3- The earth

L. Psalms 75:-3- Its inhabitantsK. Psalms 75:-3 The earth L. Psalms 75:4-8 Its inhabitants

(75:2) I shall receive the congregation = the set time has come, &C. I = I, even I. Very emphatic

Selah. Connecting the set time of judgment with the judgment itself as it will affect the wicked and the righteous. (75:3)

(75:4) Horn. Put by Figure of Speech Metonymy (of Adjunct), for pride connected with the wearing of it.

(75:6) South. Therefore it comes from the north. The immediate place of God’s throne, to which Satan aspires. Compare Isaiah 14:12-14. See Job 26:7. This is where promotion comes from.

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BOOK THREE SECTION EIGHTPsalms 75:4-8The Warning of the Psalmist. I say unto the arrogant ... to the wicked. The arrogant and wicked are reminded that power to lift high is not found in the east, west, or south. God alone can lift up or put down (v. 7, ASV) for him it is who executes judgment and causes the wicked to drink the cup of his wrath (Psalms 11:6; Revelation 14:10).

Psalms 75: Praise for God, who renders justice. The wicked should not be arrogant because God will judge them, as they deserve.

75:1: Al tashheth, perhaps “do not destroy;” see Psalms 57:1. Asaph (see Psalms 73:1)

75:2: Your presence, Hebrew “Your name.” God is accessible.

75:3-5: The psalmist is quoting God in these verses.

75:3: At the time, the time God sets for judging. Humans do not know when God will render judgment but they should rest assured that the time will come. God’s justice is equitable.

75:4: Just as the earth has “pillars” to keep it firm, so justice keeps society firm. Pillars (see 1 Samuel 2:8). Selah, (see Psalms 3:3). If God’s words continue in the next verse, this does not seem to be the place for subdividing the psalm. Ibn Ezra suggests that verse 5 begins the words of the psalmist.

75:5: Lift up your horns, an idiom meaning to be victorious. The wicked lift their horns in arrogance, as if they have won, but ultimately their horns will be cut (they will be deprived of power) and the horns of the righteous will be lifted up in victory over evil (verse 11 and cf. Ibn Ezra on verse 11). Jewish Study Bible

Psalms 75:9-10The Triumph of the Righteous But I will declare forever. Speaking as Israel's representative, the psalmist vows endless praise. With these vows comes the assurance that the arrogant will fall from their self-elevation, while the righteous will gain their rightful place. (The Wycliffe Bible Commentary)

(75:9) God of Jacob: i.e. the God of Grace, who met Jacob when he had nothing, and deserved nothing but wrath.

Neginoth = Smitings; refers to the Smitings of the wicked in judgment. (See words, introduction)

75:7: Wilderness: The verse is difficult. [“For what lifts a man comes not from the east or the west or the wilderness; Reading midbar with many mss.] If the word “harim” is read, it may mean “mountains,” signifying the north (the opposite of “wilderness,” referring to the south), or it may be a verb, “to raise up.”

75:9: The cup (of the Lord’s wrath in Isaiah 51:17; Jeremiah 25:15) signifies punishment. Jewish Study Bible

Psalms 76:1-12To the Chief Musician - On stringed instruments - A Psalm of Asaph - A Song.In Judah God is known; His name is great in Israel. 2 In Salem also is His tabernacle, And His dwelling place in Zion. 3 There He broke the arrows of the bow, the shield and sword of battle. Selah

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BOOK THREE SECTION EIGHT4 You are more glorious and excellent than the mountains of prey. 5 The stouthearted were plundered; they have sunk into their sleep; and none of the mighty men have found the use of their hands. 6 At Your rebuke, O God of Jacob, Both the chariot and horse were cast into a dead sleep. 7 You, Yourself, are to be feared; and who may stand in Your presence when once You are angry? 8 You caused judgment to be heard from heaven; the earth feared and was still, 9 When God arose to judgment to deliver all the oppressed of the earth. Selah

10 Surely the wrath of man shall praise You; with the remainder of wrath You shall gird Yourself. 11 Make vows to the LORD your God, and pay them; Let all who are around Him bring presents to Him who ought to be feared. 12 He shall cut off the spirit of princes; He is awesome to the kings of the earth. NKJV

Psalms 76:1-12 (E, page 1) DESTRUCTION OF THE ENEMIES OF THE SANCTUARYE U-1. Psalms 76:1-3 The Jebusites’ defeat Selah

V-1. Psalms 76:4 God Thou art gloriousU-2. Psalms 76:5, 6 The Jebusites’ defeat V-2. Psalms 76:7 God Thou art to be fearedU-3. Psalms 76:8, 9 The Jebusites’ defeat Selah V-3. Psalms 76:10 God Thou art to be praisedU-4. Psalms 76:11, 12 The Jebusites’ defeat

The fifth of the twelve Asaph Psalms1. The members U-1, U-2, U-3, and U-4 are in the third person. 2. The members V-1, V-2, V-3, and V-4 are in the second person. 3. The Structure is determined by the two Selah’s; 4. And points to the historic event, the taking of Jebus by David (2 Samuel 5:4-9) 960 B.C.E. (Before the

Common Era.)

(76:1) Note the three terms, Judah, Salem, Zion, and “there” (v. 3).

(76:1) Israel. Named because the taking of Jebus was in connection with David’s taking of the throne of Israel.

(76:2) Salem. The ancient Jebusites name for Jerusalem. Compare Genesis 14:18; Hebrews 7:1, 2.

(76:2) Zion. This is where David’s tabernacle was set up after the taking of Jebus.

(76:3) Selah. Connecting the Jebusites defeat with God Who gave it, and passing on from the third person to the second.

Psalms 76:1-3This song is closely related to Psalms 46; 48, and 75 in its celebration of a military victory. Many commentators seek the common background for these four pieces in the defeat of the Assyrians in 701 BC Even though some historical event may have inspired the original poem; the present psalm seems to have been adapted for temple worship.

In Judah is God known: his name is great in Israel.

Verse 1-3. The Fame of God. In Judah ... in Israel ... in Salem ... in Zion. The reputation of God has been spread far and wide because of his victories. Jerusalem is the center of his fame because his battle headquarters are located there.

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BOOK THREE SECTION EIGHT(76:5) None…found their hands. Idiom for helplessness. Like losing heart or finding heart (2 Samuel 7:27).

(76:6) Both the chariot and horse are cast into a dead sleep. LXX, Syr., and Vulgate read “the horsemen are stunned.”

(76:9) Selah. Connecting God’s judgment on Jebusites, and making it a ground of praise.

Psalms 76:4-6The Might of God. Thou art more glorious. The Lord has proved himself in battle to be mightier than all his foes. He easily conquers the stouthearted and the men of might. He is glorious and majestic, more majestic even than the everlasting mountains (cf. LXX).

Psalms 76:7-9The Judgment of God Thou, even thou, art to be feared. The thought goes beyond the battle scene as God takes his seat in heaven. He is the judge to be feared, who strikes man with terror. All of the earth stands still as the Lord saves the oppressed peoples, of whom Israel is representative. (The Wycliffe Bible Commentary)

Psalms 76: (1) A hymn praising God, the victorious warrior, who resides in Jerusalem. Attempts have been made to

identify the specific battle that may have occasioned the psalm, but there is no consensus. An ancient tradition, reflected in the LXX, rabbinic Midrashim, and Rashi, connects it with the defeat of Sennacherib (2 Kings 19:35).

(2) Others interpret the battle as eschatological [future]. In either case, as elsewhere in the Bible, God is depicted as the divine warrior. The two aspects of God highlighted here are His strength as a warrior and as a judge – these are the attributes of successful kings;

(3) God is envisioned as the supreme king, known to Israel and Judah at the beginning of the psalm and acknowledged by all the kings of the earth at the end. The text is not well preserved and consequently interpreting it is difficult.

76:1: Asaph, (see Psalms 73:1).

76:2: Judah…Israel: If Israel were the Northern Kingdom, this would date the psalm to the time of the divided monarchy. Alternatively, “Israel” may be a general designation that is used to parallel Judah.

76:3: Salem, variant name of Jerusalem (Genesis 14:18). His abode…His den: Hebrew “sukkah” and “ma’on” have two sets of associations, God’s protective pavilion (the Temple or the sky) and a lion’s den:

1. For “sukkah” as the Temple, (cf. Psalms 27:5; 31:21; cf. Exodus 40:3); for a lion’s den, (Psalms 10:9). 2. For “ma’on” as the Temple, (cf. Psalms 26:8; for a den, (Amos 3:4; Nahum 2:12; Song of Solomon 4:8).3. “Ma’on” and “sukkah” are used in parallelism for a lion’s den in Job 38:39-40.4. God as a lion is an image of fearsome strength. Jeremiah 25:30 also invokes this association: God roars from his holy “ma’on.” It may explain Amos 1:2 as well

76:4: There, some commentators see this as referring to David’s conquest of Jerusalem. For the breaking of the (enemies’) weapons, (see Psalms 46:10). Selah (also verse 10), (see Psalms 3:3).

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BOOK THREE SECTION EIGHT76:5: Mountains of prey, a strange phrase, variously interpreted as “mountains of booty,” or “mountains rich with game,” or, with an emendation, “everlasting mountains.” If taken as mountains of prey it connects with the image of God as a lion (verse 3); for prey associated with a “ma’on” of a lion, (cf. Amos 3:4; Nahum 2:13; Job 38:40).

76:7: At your blast (“roar”), God’s war cry.

76:9-10: As in Psalms 75, God is a powerful judge. When God pronounces and executes his judgment, the world is terrified.

76:11: Very difficult; the fiercest of men may be Israel’s enemies. Some read “Edom” (Edom, a kingdom south of Judah) instead of “adam,” “men,” and “hamat” (Hamath, a kingdom to the north) instead of fury, Hebrew “hemot.” Jewish Study Bible

(76:11) Pay unto. Figure of Speech Ellipsis = “pay [thy vows] unto.”

To Jeduthun. Was one of the three directors (of the “chief Musicians”) of the Temple worship (1 Chronicles 16:41, 42; 25:1-6; 2 Chronicles 5:12; 35:15). See words in introduction of this study.

Psalms 76:10-12The Homage Due God Vow, and pay unto the Lord your God. This call for praise and offerings is based upon the bold assertion that the Lord can turn even man's most dangerous passion into a means of glory. The last ounce of his enemies' wrath can only add to God's glory, as he girds it upon himself (ASV; not (restrain), AV).

76:12: Tribute is brought to God by the kings of the earth (Psalms 72:10-11), showing that God is recognized by all as the supreme king Jewish Study Bible

Remember the Jews having no knowledge of the end of the book of Revelation, cannot put all of these different pieces together to make a perfect picture of the end of all things. Paul the Learner

Micah 4:1-34:1 The LORD's Reign in Zion (cf. Isa 2:2-4)Now it shall come to pass in the latter days that the mountain of the LORD's house shall be established on the top of the mountains, and shall be exalted above the hills; and peoples shall flow to it. 2 Many nations shall come and say, "Come, and let us go up to the mountain of the LORD, to the house of the God of Jacob; He will teach us His ways, and we shall walk in His paths."

For out of Zion the law shall go forth, and the word of the LORD from Jerusalem. 3 He shall judge between many peoples, And rebuke strong nations afar off; they shall beat their swords into plowshares, and their spears into pruning hooks; Nation shall not lift up sword against nation, neither shall they learn war anymore. NKJV

Psalms 77:1-2077:1 The Consoling Memory of God's Redemptive Works - To the Chief Musician - To Jeduthun - A Psalm of AsaphI cried out to God with my voice --To God with my voice; And He gave ear to me. 2 In the day of my trouble I sought the Lord; my hand was stretched out in the night without ceasing; my soul refused to be comforted. 3 I remembered God, and was troubled; I complained, and my spirit was overwhelmed. Selah

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BOOK THREE SECTION EIGHT4 You hold my eyelids open; I am so troubled that I cannot speak. 5 I have considered the days of old, the years of ancient times. 6 I call to remembrance my song in the night; I meditate within my heart, and my spirit makes diligent search. 7 Will the Lord cast off forever? And will He be favorable no more? 8 Has His mercy ceased forever? Has His promise failed forevermore? 9 Has God forgotten to be gracious? Has He in anger shut up His tender mercies? Selah

10 And I said, "This is my anguish; But I will remember the years of the right hand of the Most High." 11 I will remember the works of the LORD; Surely I will remember Your wonders of old. 12 I will also meditate on all Your work, and talk of Your deeds. 13 Your way, O God, is in the sanctuary; who is so great a God as our God? 14 You are the God who does wonders; You have declared Your strength among the peoples. 15 You have with Your arm redeemed Your people, the sons of Jacob and Joseph. Selah

16 The waters saw You, O God; the waters saw You, they were afraid; the depths also trembled. 17 The clouds poured out water; the skies sent out a sound; Your arrows also flashed about. 18 The voice of your thunder was in the whirlwind; the lightning’s lit up the world; the earth trembled and shook. 19 Your way was in the sea, Your path in the great waters, and Your footsteps were not known. 20 You led Your people like a flock by the hand of Moses and Aaron. NKJV

PSALM 77:1-20 (B, Page 1) OUTSIDE THE SANCTUARY EFFECT MISERYB W. Psalms 77:1-6 Occupation with self

X. Psalms 77:7-9 Its sure result MiseryW. Psalms 77:10-12 Occupation with God X. Psalms 77:13-20 Its sure result Happiness

The sixth of the twelve Asaph Psalms.(77:1) He gave ear. Information = “to give ear.” Therefore supply the Figure of Speech Ellipsis: “He [condescended] to give ear.”

(77:2) My sore ran. Hebrew is, hand was outstretched: i.e. in prayer.

(77:3) Selah. Connecting this self-introspection with its sure result-misery.

Psalms 77:1-3Lament is intermingled with praise in this psalm:

a. The opening verses (1-9) are the lamentations of an individual, who may represent the nation in affliction.

b. The later verses (10-20) are words of praise that clearly complement the opening section. c. Verses 16-19 express a different mood and exhibit a different style and rhythm from the rest of the

psalm.

I cried unto God with my voice, even unto God with my voice; and he gave ear unto me.

Verse 1-3. His Perplexity of Spirit I cried unto the Lord ... my spirit was overwhelmed. Between these clauses the psalmist's deep anguish and anxiety are graphically portrayed. His outstretched hand (not sore, AV) sought God, but found no comfort. His meditations and musings only overwhelmed his spirit.

(77:4) Eyes = eyelids or, Thou keep mine eyelids from closing.

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BOOK THREE SECTION EIGHT(77:6) My song. Note that the whole of this member “W” [Page 16] (verses 1-6) is occupation with self.

(77:7) Will…? Figure of Speech is Erotesis, emphasizing the consequence of this introspection. It is continued through the whole of this member “X” [Page 16] (vv. 7-9).

(77:9) Selah. Connecting all this misery with the only sure remedy-occupation with God: and passing from “I” and “my” to “Thou” and “Thy.”

Psalms 77:4-9His Search for Answers My spirit made diligent search. Worry and anxiety still ruled his life so that he could not sleep. He counted the days of the past, instead of sheep. Finally, he voiced the six questions that puzzled as well as troubled him. He could not understand why a God of mercy and compassion should remain silent and inactive.

Psalms 77:10-15His Solution in History I will remember the works of the Lord. Recalling the wonders of God in past days brings hope for the psalmist. God has proved himself to be one who does glorious deeds; he has shown his strength, and has redeemed the children of Israel. The unspoken request is that God may so act again.

Psalms 77: (1) An individual calls upon god in his time of trouble, connecting his personal plight to the nation’s past,

specifically to the exodus, the paradigm for the return from the exile; like Rashi, we may see this psalm as lamenting the exile and hoping for a new exodus.

(2) The God of the exodus is known for His faithfulness and mercy, yet now God seems to have lost these characteristics. “Has God changed?” Wonders the psalmist. “How long will he ignore me?”

(3) The psalm climaxes in a paean of praise in, which the exodus, specifically the splitting of the sea, is couched in terms of the victory over chaos at the time of the creation. The implication is that the return from exile will not only be a new exodus, but also a new creation.

77:1: Jeduthun, (see Psalms 39:1). Asaph, (see Psalms 73:1).

77:2-4: Initial appeal for divine help (Psalms 142:2-4).

77:3: Night is the time when pain and trouble seems most unbearable; (cf. Psalms 6:7; Lamentations 1:2). Rashi equates night with the exile.

77:4: I call…to mind…moan…complain: These verbs connote uttering aloud. Selah (also verses 10, 16), see (Psalms 3:3).

77:5-7: The speaker, who cannot sleep at night, ponders the past and his present situation.

77:5: Eyelids open, watchful, as in night vigils (Rashi).

77:6: Days of old the time of the exodus, the paradigmatic act of divine liberation (verses 20-21).

77:7: Recall…commune: These are the same verbs, “z-k-r” and “s-y-h,” that occur in verse 4: call…to mind and complain.

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BOOK THREE SECTION EIGHT77:8-10: God, who is known for His faithfulness, for keeping His promise, and for His mercy (cf. Exodus 34:6), is not manifesting these qualities. The psalmist wonders if God’s nature has changed.

Jewish Study Bible

Note: be assured that God always answers prayer but:1. Sometimes He has a divine purpose in the answer to your request.2. Sometimes He is letting patience work in your life.3. Sometimes He is trying your faith in having to wait for an answer.4. Sometimes His answer is NO.5. If His answer is no, can you still love and trust His will in all things in your life?

Paul the Learner

Psalm 77:13-20 (X, Page 16) THE SURE RESULT HAPPINESSX Y. Psalms 77:13 God’s way in the Sanctuary

K. Psalms 77:14, 15 His people Redeemed Jacob and Joseph Z. Psalms 77:16 The waters beneath (Fear and trouble) M. Psalms 77:17 The heavens (Clouds and skies) M. Psalms 77:18- The heavens (Thunder and lightning) Z. Psalms 77:-18 The earth beneath (Trembling and shaking)Y. Psalms 77:19 God’s way in the sea K. Psalms 77:20 His people Led by Moses and Aaron

(77:15) Joseph. Because his sons were not the direct sons of Jacob.

(77:15) Selah. Connecting the redemption from Egypt with the accomplishment of it as recorded in “the Scriptures of truth.”

(77:16) The waters. Figure of Speech Epizeuxis, for emphasis: i.e. the waters of the Nile, and the Red Sea (Exodus 14:21-31).

(77:16) The depths. Not referring to the “abyss” of Babylonian mythology, which was a corruption of primitive truth (Genesis 1:2), but the Red Sea emphasized in the preceding clause.

Psalms 77:16-19His Confidence in God's Power The waters saw thee ... they were afraid. These verses, which act as a hymn within a hymn, differ greatly in mood and form from the rest of the poem. Although the dominant note of this section is God's power over nature in general, the position of the passage, between verses 15 and 20, relates it to the deliverance at the Red Sea.

(77:17) Arrows. Put by Figure of Speech Metonymy (of Adjunct), for lightning’s mentioned below.

(77:19) The Sea. Not the sea-monster, the Ti’amat of Babylonian mythology, but the Red Sea mentioned above.

(77:19) Footsteps = footprints: i.e. when the waters return to their place and drowned the Egyptian army.

(77:20) Moses and Aaron. Only here in this third book.

Note: See RedSeaCrossing.pps on the Internet for proof of the crossing by Israel. Paul the Learner18

BOOK THREE SECTION EIGHTPsalms 77:20His Assurance of God's Leadership. Thou led thy people. This verse voices again the thought of verse 15, with the forceful implication that God can do it again.

77:12-21: The psalmist recalls (“z-k-r”) the classic demonstration of God’s power on behalf of Israel, the exodus and the splitting of the sea, which is likened to the mythical victory over the forces of chaos.

77:12: Just as he voiced his complaint in verse 4 and 7, the psalmist voices praise for God here.

77:16: Jacob and Joseph, the ancestors immediately preceding the exodus from whom Israel descended. Some see in Joseph a reference to the Northern Kingdom; perhaps an earlier version of the psalm derived from the North.

77:17-21: The Sea of the exodus is identified with the waters of chaos, defeated by God (Isaiah 51:9-10; cf. Psalms 18:8-16; 114:3-6).

77:18-19: Language of theophany; God appeared on Sinai amidst thunder and lightning, Your arrows are flashes of lightning and also the weapons God uses against the enemy, as in:

(a) “He let fly His shafts and scattered them; He discharged lightning and routed them” (Psalms 18:15). (b) Your thunder rumbled like wheels: On the noise of chariot wheels, (see Jeremiah 47:3; Ezekiel 26:10).

The mention of wheels may recall the chariots of the pursing Egyptians (cf. Exodus 14:9, 23-25), the topic of this section. Jewish Study Bible

THEOPHANY1. The theophany is never an immediate revelation of the super mundane Deity itself (John 1:18; 1 Timothy 6:16). God reveals himself only in Christ (Matthew 11:27). The theophany is therefore more accurately defined as a Christophany, or an epiphany of God in Christ; and all nature is a storehouse of signs of the divine presence, which uniformly point to Christ (Romans 1:20; Colossians 1:16). See LOGOS.

2. The theophany, regarded as a Christophany, is developed in three great stages:

(1) Under the Old Testament; (2) In the incarnation; (3) In Christ's second advent.

In that 'advent the theophany, or revelation of the divine glory, will reach its consummation (Titus 2:13). The first advent was also a revelation, of the kindness and love of God (3, 4) and of his grace and truth (John 1:14-17; 14:9); and with that revelation corresponded the fact that Christ saw the Father in all his work,

Even as the future manifestation of Christ shall be accompanied with the blessed vision of the saints (1 John 3:2). Our attention is, however, confined by dogmatics to the modes of manifestation, which occurred under the Old Testament prior to the advent of Christ, or under the New as accompanying or representing his presence. See ADVENT.

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BOOK THREE SECTION EIGHT SECTION TWO3. The theophany or Christophany of Scripture is the epiphany of the coming Christ, mediated through the angel of the Lord (Genesis 16:7, etc.), of the face (Exodus 33:14; Isaiah 3:9), or of the covenant (Malachi 3:1). This angel was not a created being.

His symbolic sign was the pillar of cloud and fire; his attribute the display of the glory or majesty of God (do/ca dobK*); his later Rabbinical and theological designation the Shechinah (q.v.).(From McClintock and Strong Encyclopedia, Electronic Database. Copyright © 2000, 2003 by Biblesoft, Inc. All rights reserved.)

Note: a. Many times like the nation of Israel we look sometimes upon God as our servant who will bring us

anything that our heart wants but we forget that the promises of God for us as well as for the nation of Israel are with conditions.

b. We find in this Psalm that the questions arise ‘Has God changed?’ and ‘How long will he ignore me?’ In the case of Israel they remembered the blessings of Deuteronomy 11:12-15 but they forgot the Warning of Deuteronomy 11:16-17

c. That if thy turned aside to serve other gods and to worship them that God would bring His judgments of shutting up the heavens so that there would be no rain, thus they would experience famine and also other judgments. Paul the Learner

Psalms 78:1-7278:1 God's Kindness to Rebellious Israel - A Contemplation of AsaphGive ear, O my people, to my law; Incline your ears to the words of my mouth. 2 I will open my mouth in a parable; I will utter dark sayings of old, 3 that we have heard and known, and our fathers have told us. 4 We will not hide them from their children, telling to the generation to come the praises of the LORD, And His strength and His wonderful works that He has done. 5 For He established a testimony in Jacob, And appointed a law in Israel, Which He commanded our fathers, That they should make them known to their children; 6 That the generation to come might know them, The children who would be born, That they may arise and declare them to their children, 7 That they may set their hope in God, And not forget the works of God, But keep His commandments; 8 And may not be like their fathers, A stubborn and rebellious generation A generation that did not set its heart aright, And whose spirit was not faithful to God. 9 The children of Ephraim, being armed and carrying bows, turned back in the day of battle.

10 They did not keep the covenant of God; they refused to walk in His law, 11 and forgot His works And His wonders that He had shown them. 12 Marvelous things He did in the sight of their fathers, in the land of Egypt, in the field of Zoan. 13 He divided the sea and caused them to pass through; And He made the waters stand up like a heap. 14 In the daytime also He led them with the cloud, and all the night with a light of fire. 15 He split the rocks in the wilderness, and gave them drink in abundance like the depths. 16 He also brought streams out of the rock, and caused waters to run down like rivers. 17 But they sinned even more against Him By rebelling against the Most High in the wilderness. 18 And they tested God in their heart by asking for the food of their fancy. 19 Yes, they spoke against God: They said, "Can God prepare a table in the wilderness? 20 Behold, He struck the rock, So that the waters gushed out, and the streams overflowed. Can He give bread also? Can He provide meat for His people?"

21 Therefore the LORD heard this and was furious; so a fire was kindled against Jacob, and anger also came up against Israel, 22 because they did not believe in God, and did not trust in His salvation. 23 Yet He had commanded the clouds above, and opened the doors of heaven, 24 had rained down manna on them to eat, and given them of the bread of heaven. 25 Men ate angels' food; He sent them food to the full. 26 He caused an east wind to blow in the heavens; and by His power He brought in the south wind.

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BOOK THREE SECTION EIGHT27 He also rained meat on them like the dust, feathered fowl like the sand of the seas; 28 And He let them fall in the midst of their camp, all around their dwellings. 29 So they ate and were well filled, for He gave them their own desire. 30 They were not deprived of their craving; but while their food was still in their mouths, 31 the wrath of God came against them, and slew the stoutest of them, and struck down the choice men of Israel. 32 In spite of this they still sinned, and did not believe in His wondrous works.

33 Therefore their days He consumed in futility, and their years in fear. 34 When He slew them, then they sought Him; and they returned and sought earnestly for God. 35 Then they remembered that God was their rock, And the Most High God their Redeemer. 36 Nevertheless they flattered Him with their mouth, and they lied to Him with their tongue; 37 for their heart was not steadfast with Him, Nor were they faithful in His covenant. 38 But He, being full of compassion, forgave their iniquity, and did not destroy them. Yes, many a time He turned His anger away, And did not stir up all His wrath; 39 For He remembered that they were but flesh, A breath that passes away and does not come again. 40 How often they provoked Him in the wilderness, and grieved Him in the desert! 41 Yes, again and again they tempted God, and limited the Holy One of Israel. 42 They did not remember His power: The day when He redeemed them from the enemy, 43 When He worked His signs in Egypt, And His wonders in the field of Zoan;

44 Turned their rivers into blood, and their streams, that they could not drink. 45 He sent swarms of flies among them, which devoured them, and frogs, which destroyed them. 46 He also gave their crops to the caterpillar, and their labor to the locust. 47 He destroyed their vines with hail, and their sycamore trees with frost. 48 He also gave up their cattle to the hail, and their flocks to fiery lightning. 49 He cast on them the fierceness of His anger, Wrath, indignation, and trouble, by sending angels of destruction among them. 50 He made a path for His anger; He did not spare their soul from death, but gave their life over to the plague, 51 and destroyed all the firstborn in Egypt, The first of their strength in the tents of Ham. 52 But He made His own people go forth like sheep, and guided them in the wilderness like a flock; 53 And He led them on safely, so that they did not fear; but the sea overwhelmed their enemies. 54 And He brought them to His holy border, This Mountain that His right hand had acquired.

55 He also drove out the nations before them, allotted them an inheritance by survey, and made the tribes of Israel dwell in their tents. 56 Yet they tested and provoked the Most High God, and did not keep His testimonies, 57 but turned back and acted unfaithfully like their fathers; they were turned aside like a deceitful bow. 58 For they provoked Him to anger with their high places, and moved Him to jealousy with there carved images. 59 When God heard this, He was furious, and greatly abhorred Israel, 60 So that He forsook the tabernacle of Shiloh, The tent He had placed among men, 61 and delivered His strength into captivity, And His glory into the enemy's hand. 62 He also gave His people over to the sword, and was furious with His inheritance. 63 The fire consumed their young men, and their maidens were not given in marriage. 64 Their priests fell by the sword, and their widows made no lamentation. 65 Then the Lord awoke as from sleep, like a mighty man who shouts because of wine.

66 And He beat back His enemies; He put them to a perpetual reproach. 67 Moreover He rejected the tent of Joseph, and did not choose the tribe of Ephraim, 68 but chose the tribe of Judah, Mount Zion that He loved. 69 And He built His sanctuary like the heights, like the earth that He has established forever. 70 He also chose David His servant And took him from the sheepfolds; 71 From following the ewes that had young He brought him, To shepherd Jacob His people, And Israel His inheritance. 72 So he shepherded them according to the integrity of his heart, and guided them by the skillfulness of his hands. NKJV

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BOOK THREE SECTION EIGHTPsalm 78:1-72 (B, page 1) OUTSIDE THE SANCTUARY

B-2 A. Psalms 78:1-7 Mosaic Institution Giving of the Law B. Psalms 78:8 Provocation General E. Psalms 78:9 Turning back F. Psalms 78:10, 11 Forgetfulness G. Psalms 78:12 Wonders in Egypt and Zoan H. Psalms 78:13-16 “Led” with mercies in wilderness J. Psalms 78:17-20 Provocation in wilderness K. Psalms 78:21 Wrath in wilderness C. Psalms 78:22-33 Unbelief in spite of wrath C. Psalms 78:34-39 Insincerity in spite of mercies B. Psalms 78:40 Provocation General E. Psalms 78:41 Turning back F. Psalms 78:42 Forgetfulness G. Psalms 78:43-51 Wonders in Egypt and Zoan H. Psalms 78:52-55 “Led forth” from Egypt to wilderness J. Psalms 78:56-58 Provocation in the land K. Psalms 78:59-64 Wrath in the landA. Psalms 78:65-72 Davidic Institution. Giving of Temple and monarchy

Psalm 78:1-7 MOSAIC INSTITUTION

A N. Psalms 78:1, 2 The Law S. Psalms 78:3 Taught us by our fathers T. Psalms 78:4 To be taught by usN. Psalms 78:5- The Law S. Psalms 78:-5 Taught us by our fathers T. Psalms 78:6, 7 To be taught by us

Title. Maschil = Instruction. The tenth of thirteen so named.

Of Asaph = by, or for Asaph. Asaph was a “seer” or prophet (2 Chronicles 29:30). This Psalm is concerning the choosing a site for the Sanctuary. The seventh of the twelve Asaph Psalm.

(78:2) I will open, &C. Quoted in Matthew 13:35. The Psalm has a moral: showing that Divine history contains more than appears on the surface.

Psalms 78:1-11Here is a good example of the didactic purposes of the Wisdom writers. God's wonderful acts of deliverance, blessing, and guidance are recalled to serve as a lesson for the psalmist's generation. The teaching is directed toward the inhabitants of Judah, illustrating God's choice of Jerusalem and the Davidic line as recipients of his promises instead of the tribe of Ephraim, which disqualified itself by rebellion (vv. 9-11, 57, 60, 67, 68).

Psalms 78:1-11Verse 1-11. The Warnings of the Past. I will utter dark sayings of old. The didactic purpose of the psalmist is clearly stated. A general statement stressing the responsibility of the 'fathers' to teach the children, and the danger of apostasy serves as an introduction to the many illustrations from history that follow.

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BOOK THREE SECTION EIGHT(78:2) Parable…dark sayings. Compare Psalm 49:5. Same words. The Psalm has a moral: showing that Divine history contains more than appears on the surface. As you have seen in the study of the Psalms.

(78:9) Ephraim. The mention of Ephraim is not “perplexing.” See explanation in the events of Judges 12:1-6, 17, and 18: viz. the introduction of idolatry. It is sin that is spoken of. See v. 57, “deceitful bow,” Compare Hosea 7:16; 10:6-8.

Psalms 78: This is the second-longest psalm, after Psalms 119. It defies categorization; its opening is very wisdom-like, while much of the rest is a historical précis consisting of a reinterpretation of earlier biblical traditions.

In the latter sense it is similar to Psalms 105 and 106, with, which it is often compared. Perhaps it may be considered a didactic historical psalm in that it uses a narrative about the past to teach about the present. It is addressed to the public (verse 1 “Give ear, my people”) rather than to God.

Its introduction suggests that its purpose is to encourage the listeners to be obedient, in contrast to previous generations (verse 6 - 7). The psalm concludes, however, with a justification for the destruction of the Northern Kingdom (722 BCE), and praise for Davidic kingship centered in the chosen city of Zion.

Thus, like many psalms, this one may have gone through a process of revision; in any case, it needs to be dated in its final form after the fall of the Northern Kingdom in (722 BCE), if not to exilic times. The narrative as recounted in the psalm differs from that found in the Torah.

This is in part because of the specific focus of the psalm, which might explain why certain events are omitted and others are told in a particular fashion. It is based on non-Priestly narrative traditions (especially the source J) as well as traditions, which were ultimately not canonized. Traditional Jewish interpretation, however, assumes that this psalm follows the authoritative Torah, and therefore expends much effort in reconciling these texts.

78:1-2: These verses show affinities to wisdom literature, and to Deuteronomy, which itself is influenced by wisdom traditions.

78:4: Traditions that reflect on the praises of the Lord and His might and the wonders are emphasized.

78:5-7: Context suggests that decree and teaching refer to the following narrative, which is to be told generation to generation. This is not, however, the usual meaning of the terms, and the pair “covenant” and “instruction,” used in verse 10, likewise suggests legal matters. Verse 7 might bridge these notions of law and history, by suggesting that recalling God’s great acts for Israel leads to observance of the law (see also verses 10-11).

78:9: This is very unclear [“Like the Ephraimite bowmen who played false in the day of battle,”]; much traditional Jewish interpretation (so, e.g. Rashi, Radak) connects it to an abortive first exodus organized by the Ephraimites.

78:11: In contrast to wonders, deeds are not an important term of the exodus tradition.

78:12: Zoan, in the Nile Delta, is not mentioned in association with the exodus tradition in the Torah.

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BOOK THREE SECTION EIGHT78:13: Like a wall quotes Exodus 15:8, suggesting that the Song of the Sea was among this psalmist’s sources.

78:14: (See Exodus 13:21 “The Lord went before them in a pillar of cloud by day, to guide them along the way, and in a pillar of fire by night, to give them light, that they might travel day and night.” Tanakh Text)

Jewish Study Bible

Psalms 78:12-39The Experiences of the Wilderness. Marvelous things did he... and they sinned yet more. The works of God are described in detail:

(a) The crossing of the sea, (b) The guidance of the cloud and the pillar of fire, (c) The provision of water, manna, and quails.

Even in the face of these constant blessings, the people kept on sinning and tempting God. But in spite of their sin, God demonstrated his compassion and understanding by forgiving them.

Psalm 78:22-33 (C, page 22) UNBELIEF IN SPITE OF WRATHC Z-1. Psalms 78:22 Israel Sin Unbelief

D-1. Psalms 78:23-28 Jehovah MerciesZ-2. Psalms 78:29, 30- Israel Sin Lust D-2. Psalms 78:-30, 31 Jehovah WrathZ-3. Psalms 78:32 Israel Sin Unbelief D-3. Psalms 78:33 Jehovah Wrath

(78:24) Manna. Bread; not “the drops of the tarfu or tamarisk tree,” as alleged. See John 6:31, 49-51.

(78:25) Angels’ food = bread of the mighty ones. Sept., Syr., Arab, Ethiopic, with Targum’s, render it “bread of angels.” The “of” may be Genitive of Agent.

Psalm 78:34-39 (C, page 22) INSINCERITY IN SPITE OF MERCIESC L. Psalms 78:34. Repentance of Israel

N. Psalms 78:35 Remembrance of Israel M. Psalms 78:36- Mouth. Positive. P. Psalms 78:-36 Lied M. Psalms 78:37- Heart Negative P. Psalms 78:-37 Un-steadfastL. Psalms 78:38 Repentance of Jehovah N. Psalms 78:39 Remembrance of Jehovah

(78:35) THE HIGH GOD. Hebrew ‘El ‘Elyon = EL Most High.

(78:37) Covenant. If that of Exodus 34:5-10, then note the reference to it in v. 38, below.“But He, being full of compassion, forgave their iniquity, and destroyed them not:”

(78:40) How oft. Ten times at least in the first two years (Numbers 14:22).

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BOOK THREE SECTION EIGHTNumbers 14:2222 Because all those men, which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; KJV

78:15-31: These traditions are similar to Exodus Chapters 17 (water from the rock) and 16 (manna and birds; see also Numbers 11), but there order is reversed.

78:17: Similar notices (e.g. verses 21, 32) create a type of refrain, emphasizing the main point: Israel’s sinfulness.

78:19-20: Comparable sentiments are attributed to Moses in (Numbers 11:21-22).

78:25: Exodus 16:17-18, in contrast, emphasizes the moderate, though sufficient quantity of manna. Many scholars understand hero’s meal as food of the angels, and so does ancient interpretation.

78:27-31: See Numbers 11, though the psalmist nowhere calls the meat quail.

78:38: This verse an important theological explanation for divine mercy is reused in several later Jewish penitential contexts.

78:39: Clearly this author, as is typical of the biblical period, does not believe in resurrection.

78:41: Numbers 14:22, which states that the people “have tried Me these many times and have disobeyed Me.” Has a similar understanding of the wilderness period. Jewish Study Bible

Psalms 78:40-55The Deliverance from Egypt into Canaan They remembered not his hand. The same tragic story is repeated. This time the emphasis is placed upon the plagues as illustrations of God's deliverance. Although only seven of the ten plagues are cited and these are not in the same order as in the Book of Exodus, they serve as graphic reasons for faithfulness to God. The psalmist tells how God led His people into Canaan and how they provoked Him by turning aside to idolatry as soon as they had taken the land.

(78:41) The Holy One of Israel. This title occurs only three times in the Psalms: here (78:41); in the last Davidic Psalm of the second book (71:22); and in the last Psalm of this third book (89:18).

(78:42) They remembered not. Contrast v. 39, “He remembered.”

(78:43) Signs in Egypt. The Psalm, vv. 44-51, does not profess to give a list of the “ten plagues;” so that there is no ground for the assumption as to only a “Jehovist” document being known to the writer. He selects according to his special purpose. He names the first and the last, and omits the third (lice), fifth (murrain), sixth (boils), and the ninth (darkness).

(78:44) Turned their rivers. The first plague (Exodus 7:17, &C.)

(78:45) Flies. The fourth plague (Exodus 8:21). Frogs. The second plague (Exodus 8:5, 6).

(78:46) Caterpillar = corn locust. A more specific word than Exodus 10:1-20. It occurs in Joel 1:4, 2:25. Hail. The seventh plague (Exodus 9:18). Frost. Word occurs nowhere else. Probably = hailstones.

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BOOK THREE SECTION EIGHT(78:48) Hot thunderbolts: or lightning (Exodus 9:23).

(78:49) Sending = letting loose. Evil angels. In distinction from “demons.” Compare 1 Timothy 4:1, where both are mentioned. Also Exodus 12:23, 2 Samuel 24:16.

(78:51) Strength = strengths (plural). Manly vigor. Put by Figure of Speech Metonymy (of Adjunct), for the firstborn. Compare Genesis 49:3, Deuteronomy 21:17, Psalms 105:36. Ham = Egypt. See Psalms 105:23, 27, 106:22. The Companion Bible

78:42-43: The terms redeemed from Egypt and signs and wonders are characteristic of Deuteronomy (e.g. 7:8, 19).

78:44-51: Rather than ten plagues, as in Exodus, seven plagues are described: blood (44), swarms of frogs (45), locusts (46), hail affecting agriculture (47), and hail affecting livestock (48), pestilence (50), and death of the first-born (51). The missing plagues from the perspective of the Torah include darkness (contrast Psalms 105:28, where it is the first plague), and lice, which is only mentioned in the Priestly source.

78:49: This verse is an interlude, describing no plague in particular; it plays a major role in a Midrash quoted in the Passover Haggadah, where it serves to multiply the number of plagues. For Radak, it alludes to the plagues mentioned in Exodus but not explicit in this psalm, so that Psalms may be reconciled with Exodus.

78:50: The expression gave them over to pestilence may suggest the pestilence was viewed as a minor deity (see also, “a band of deadly messengers” in the previous verse).

78:52-53: The wanderings in the desert, alluded to earlier in the psalm, are glossed over here.

78:54: Another echo of the Song of the Sea (Exodus 15:17 “You will bring them and plant them in Your own mountain, The place You made to dwell in, O Lord, The sanctuary, O Lord, which Your hands established.” Tanakh Text)

78:55: A remarkably concise summary of Joshua. Jewish Study Bible

Psalms 78:56-72The Choices of God for Israel He forsook ... awaked ... chose. God points out the subjection of Israel during the period of the Judges as evidence of abandonment. Then, in bold language, the psalmist suggests that the Lord awoke to the need of Israel. The rejection of the northern tribes brought the assurance of God's choice of Judah. The establishment of Jerusalem as Israel's center of worship and David as king marked the southern tribes as undisputed leaders of God's people.

As you study the book of the Judges, you will find a pattern repeated seven times:1. Israel serves God with all of its heart.2. Israel wants to play in the world and be a part time believer.3. Israel turns their back on God and follows the world and it’s evil.4. God sends in an army to destroy the nation and take them captive.5. Israel decides that God’s way is the better way and repents of their sinning ways.6. God sends them a Judge to help them over come the enemy and win their freedom.7. Israel serves God will all of its heart. This pattern is repeated seven times – Get the message?

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BOOK THREE SECTION EIGHT1 John 2:14-1715 Love not the world, neither the things that are in the world. If any man loves the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17 And the world passes away, and the lust thereof: but he that doeth the will of God abideth forever. KJV Paul the Learner

(78:67) Chose not. Ephraim did not lose inheritance, but lost precedence, which was transferred to Judah.

(78:68) Which He loved. The proof of, which was the removal of the Ark to Zion.

(78:70) Chose David. Compare 1 Samuel 16:11, 12. This is the climax of the Psalm.

(78:71) To feed Jacob. Compare 2 Samuel 7:7, 8. Israel. Note the two names: Jacob, the natural seed, Israel, the spiritual seed.

“And guided them by the skillfulness (discernment, or understanding) of his hands.”

78:56-64: The destruction of Shiloh because of the idolatry of the Northern tribes.

78:58: This verse is suffused with the terminology of Deuteronomy and related books.

78:60: The destruction of Shiloh, the central site in the period of Samuel, is never narrated in Samuel, and was assumed to have been accomplished by the Philistines.

78:64: They did not weep due to the huge magnitude of the catastrophe. 65: On God awaking (see 7:7). 67: The clan of Joseph and the tribe of Ephraim refer to the Northern Kingdom as a whole; it is named after its most significant groups.

78:68-72: The choosing of Jerusalem as a royal city and of David as the first king are here tightly linked in what modern scholars call “the Royal Zion theology;” the order of these events here is the opposite of that narrated in Samuel, where first David, and then Jerusalem, was chosen.

78:70-72: This partakes in the common ancient Near Eastern image of the king as the shepherd of his people.

78:72: The depiction of David is highly idealized, more like Chronicles than Samuel. Jewish Study Bible

Psalms 79:1-1379:1 A Dirge and a Prayer for Israel, Destroyed by Enemies - A Psalm of Asaph.O God, the nations have come into Your inheritance; Your holy temple they have defiled; they have laid Jerusalem in heaps. 2 The dead bodies of Your servants they have given as food for the birds of the heavens, the flesh of Your saints to the beasts of the earth. 3 Their blood they have shed like water all around Jerusalem, and there was no one to bury them. 4 We have become a reproach to our neighbors, a scorn and derision to those who are around us. 5 How long, LORD? Will You be angry forever? Will Your jealousy burn like fire? 6 Pour out Your wrath on the nations that do not know You, And on the kingdoms that do not call on Your name. 7 For they have devoured Jacob, and lay waste his dwelling place. 8 Oh, do not remember former iniquities against us! Let Your tender mercies come speedily to meet us, for we have been brought very low.

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BOOK THREE SECTION EIGHT9 Help us, O God of our salvation, for the glory of Your name; and deliver us, and provide atonement for our sins, For Your name's sake! 10 Why should the nations say, "Where is their God?" Let there be known among the nations in our sight the avenging of the blood of Your servants, which has been shed. 11 Let the groaning of the prisoner come before You; According to the greatness of Your power preserve those who are appointed to die; 12 and return to our neighbors sevenfold into their bosom Their reproach with which they have reproached You, O Lord. 13 So we, your people and sheep of Your pasture, Will give You thanks forever; we will show forth Your praise to all generations. NKJV

Psalm 79:1-13 (C, page 1) THE ENEMY IN THE SANCTUARYC N. Psalms 79:1-3 Complaint

O. Psalms 79:4 Our neighbors Reproach P. Psalms 79:5 Question S. Psalms 79:6, 7 Prayer against nations T. Psalms 79:8, 9 Prayer for selves P. Psalms 79:10- Question S. Psalms 79:-10 Prayer against nations T. Psalms 79:11 Prayer for selves O. Psalms 79:12 Our neighbors ReproachN. Psalms 79:13 Praise

The eighth of the twelve Asaph Psalms. Compare Psalm 74, the second of the third book. The Psalm is said to have “hardly any regular strophic divisions.” But see the Structure above. Paul the Learner

Psalms 79:1-4This psalm is the collective lament of the community of Jerusalem in a time of national disaster. The description of the defiling of the Temple and the devastation of the city points to a serious destruction, such as the Babylonian conquest in 586 BC

There is here close affinity to the background of Psalms 74, where the Babylonian destruction seems most appropriate. The Jews have long connected these two poems for use on the fast day that commemorates the two destructions of Jerusalem, in 586 BC and in A.D. 70 AD. On the same day of the year.

Verse 1-4. The Grief in Jerusalem The heathen are come. The city of Jerusalem is described as being in a real state of emergency. Gentiles have desecrated the Temple, laid the city in ruins, and left the dead unburied. All of this devastation and slaughter has resulted in scorn and ridicule on the part of Israel's Gentile neighbors. (The Wycliffe Bible Commentary)

(79:1) Temple. See 1 Kings 14:25, 26, 2 Chronicles 12:2-10. Pillaged, but not destroyed. On heaps = in ruins. Compare the prophecy in Micah 3:12.

Micah 3:1212 Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest. KJV

(79:7) Jacob. Put by Figure of Speech Metonymy (of Subject), for the riches of his descendants.

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BOOK THREE SECTION EIGHTPsalms 79:5-8The Plea for Mercy How long, Lord? This frequent cry of the distressed is followed quickly by the second question, "Will it be forever?" The bitter hurt of the psalmist is evident in his begging God to wreak vengeance on the godless even before he asks Him to extend His tender mercies to His people.

Psalms 79: An exilic lament for the destruction of Jerusalem and the Temple, like Psalms 74 and Lamentations. The psalm sees the destruction as an affront to God rather than to the people of Judah, and calls upon God to redress the heinous act for the sake of His name (verse 9). The psalm draws on a common stock of phrases and motifs of lament. This psalm is recited at the Western Wall on Friday evenings and on the 9th of Av.

79:1: Asaph (see Psalms 73:1). Heathens Hebrew “goyim,” is used in a neutral sense of other nations; here it refers to Babylonia and its allies (Psalms 137:7-8). Your domain, God’s “nahalah,” the land of Israel, or in this case, Judah. Ruins (“iyim”) is a rare word, possibly alluding to the well-known prophecy of Micah 3:12 (see Jeremiah 26:18) “Jerusalem shall become heaps of ruins (“iyim”).”

79:2-3: To be left unburied and exposed to scavengers is in the ancient Near East a terrible disgrace (Joshua 10:27; 2 Kings 9:25-26). For variations on this image, (see Ezekiel 32:4-6; Zephaniah 1:17). When sacrifices were brought to the Temple, or when meat was eaten, the blood was to be poured out like water (Deuteronomy 12:24, 27), so there is an ironic element here, in the Judah was a sacrifice whose blood was poured out.

In addition, blood defiles, as does a corpse. So the heathens have defiled Jerusalem not only by the simple act of entering God’s holy precinct (which according to some views was off-limits to them; (see Lamentations 1:10 “The foe has laid hands on everything dear to her. She has seen her Sanctuary invaded by nations which You have denied admission into Your community.” Tanakh Text), but further by contaminating it with blood and corpses. Concerning Your faithful (see Psalms 4:4).

79:4: Psalms 44:14. The scorn heaped upon the defeated Judah is a conventional motif. Jewish Study Bible

79:5: Cf. Psalms 89:47. The question about the duration of divine wrath, which seems endless, is typical of laments (Psalms 74:9-10).

79:6-7: Jeremiah 25:10. These verses were added to the end of the Passover Haggadah during the Middle Ages, reacting to Jewish persecution; they are part of the hope for the redemption of Israel.

79:8-9: One of the few laments that contains an admission of Israel’s sins. Former iniquities may mean the earlier (preexilic) iniquities of the speakers that, according to the Deuteronomic idea assumed here, led to the destruction.

Another interpretation is “iniquities of former generations,” which would refer to the idea of intergenerational punishment (see Exodus 34:7 “Extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin; yet He does not remit all punishment, but visits the iniquity of parents upon children and children’s children, upon the third and fourth generations.” Tanakh Text). The emphasis, however, is not on Israel’s guilt, but on God’s future actions. Jewish Study Bible

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BOOK THREE SECTION EIGHTPsalms 79:9-12The Prayer for Help Help ... deliver ... purge ... for thy name's sake. The psalmist not only recognizes his forefathers' sin but also confesses the sin of his own generation. He stresses not selfish desire, but the glory of God's name. After all, the heathen has abused in the defilement of the Temple and in the derision God’s name. The psalmist calls upon God to pay them back seven fold for their scoffing.

(79:13) Upon Shoshannim-Eduth. The testimony relating to the Feast of the second Passover (Numbers 9:5-14. Compare 2 Chronicles 29:25-35; 30:23). The other of the two Psalms thus called is Psalms 59 (see words-introduction)

Psalms 79:13The Vow of Praise. We will show forth thy praise. If God will answer the prayer for help, his people will fulfill a double vow. They determine to praise God by giving continual thanks and by publicly declaring his praise. (The Wycliffe Bible Commentary)

79:10: Incremental movement from the admission of sins and the hope that they will not be held against the community (verse 8), to a plea that God forgive the sins (verse 9), to the idea that God avenge the spilled blood of Your servants, that is, punish the enemy for the destruction which is an affront to God (also verse 12).

7911: Prisoners, exiles. Those condemned to death: Being denied access to the Temple is like death, for one cannot praise God (cf. Psalms 137:4). When the restoration has taken place, the people will be able to praise God (verse 13) (Cf. Psalms 142:8).

79:12: The psalmist appeals for seven-fold retribution on Babylonia’s allies. Many laments end with a plea for retribution against the enemy; this is not to be taken as simple revenge, but as a way of expressing the hope for the return of the right world order, where evil has no place and all acknowledge God.

Pay back…sevenfold, a stereotypical number that may evoke the vengeance of Cain (Genesis 4:15). Like Cain, Israel was banished from its land / soil and from God’s presence. For the abuse they have flung at You: An attack on God’s Temple and His people is an affront to God, as in (verse 1).

79:13: Like Psalms 77 and 78, Psalms 79 ends with the image of the divine shepherd; Psalms 80 begins with the same image, thereby joining together this cluster of Asaphite psalms. Jewish Study Bible

THE FUTURE REVEALED BY ISAIAH.“Then said Isaiah to Hezekiah, Hear the word of the Lord of hosts: Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the Lord.” Isaiah 40:5, 6 KJV

Psalms 80:1-1980:1 Prayer for Israel's Restoration - To the Chief Musician - Set to "The Lilies " - A Testimony of Asaph - A Psalm.Give ear, O Shepherd of Israel, You who lead Joseph like a flock; You who dwell between the cherubim, shine forth! 2 Before Ephraim, Benjamin, and Manasseh, Stir up Your strength, and come and save us! 3 Restore us; O God; Cause Your face to shine, and we shall be saved! 4 O LORD God of hosts, how long will You be angry against the prayer of Your people? 5 You have fed them with the bread of tears, and given them tears to drink in great measure. 6 You have made us strife to our neighbors, and our enemies laugh among themselves. 7 Restore us; O God of hosts; Cause Your face to shine, and we shall be saved!

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BOOK THREE SECTION EIGHT8 You have brought a vine out of Egypt; You have cast out the nations, and planted it. 9 You prepared room for it, and caused it to take deep root and it filled the land. 10 The hills were covered with its shadow, and the mighty cedars with its boughs. 11 She sent out her boughs to the Sea, and her branches to the River. 12 Why have You broken down her hedges, So that all who pass by the way pluck her fruit? 13 The boar out of the woods uproots it, and the wild beast of the field devours it. 14 Return, we beseech You, O God of hosts; Look down from heaven and see, and visit this vine 15 and the vineyard, which Your right hand has planted, and the branch that You made strong for Yourself. 16 It is burned with fire, it is cut down; they perish at the rebuke of Your countenance. 17 Let Your hand be upon the man of Your right hand, upon the son of man whom You made strong for Yourself. 18 Then we will not turn back from You; revive us, and we will call upon Your name. 19 Restore us; O LORD God of hosts; Cause Your face to shine, and we shall be saved! NKJV

Psalm 80:1-19 (D-1, page 1) GOD IN THE SANCTUARY (Compare with Psalms 75)

D-1 Q-1. Psalms 80:1-3 Prayer Turn us Shine R-1. Psalms 80:4-6 Representation The PeopleQ-2. Psalms 80:7 Prayer Turn us Shine R-2. Psalms 80:8-13 Representation The VineQ-3. Psalms 80:14, 15 Prayer Turn Thou R-3. Psalms 80:16 Representation Vine and PeopleQ-4. Psalms 80:17-19 Prayer Turn us Shine

This is the ninth of the twelve Asaph Psalms.

(80:1) Shepherd of Israel It is in the blessing of Joseph (Genesis 48:15 and 49:24) that God is spoken of as the Shepherd. And this is why Joseph is here mentioned. Joseph is put by Figure of Speech Synecdoche (of Part), for all Israel. The kingdom was not yet divided.

The Psalms are not arranged chronologically according to date, but logically according to subject, as required by the Structures of the various books (see introduction). The subject of Psalms 80 corresponds with Psalms 79, and does not follow Psalms 79 chronologically.

(80:2) Ephraim and Benjamin and Manasseh. Note the Figure of Speech Polysyndeton, calling our attention to these three. They were descended from Rachel, and marched together in the rear (Numbers 2:18-22). As Judah, Issachar, and Zebulun marched in the van, the Ark (the symbol of God’s presence) led them as a Shepherd (Psalms 78:13-16, 52-55, John 10:4, 5).

(80:3) Turn us again. Figure of Speech Cycloides, governing the Structure. Compare vv. 7, 19. Not from captivity but from idolatry to the true worship. God. Hebrew Elohim. Note the significant order: v. 3, “O God;” v. 7, “O God of hosts;” v. 19, “O Jehovah, God of hosts.” This Divine order rebukes our own loose use of the Divine titles; and shows us the importance of noting their Divine use, not heeding modern hypotheses.

Psalms 80:1-3Here is another expression of national lament in a time of distress. The psalmist has sincere interest in the Northern Kingdom either as an outsider or as an inhabitant of that area. The former is probably the case, for the distress appears to be associated with the Exile. The irregular recurrence of a refrain, in verses 3, 7, and 19, with an abbreviated form in verse 14, makes the structure of the psalm difficult to explain.

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BOOK THREE SECTION EIGHTVerse 1-3. The Cry to the Shepherd Give ear, O Shepherd of Israel. Although the phrase, Shepherd of Israel, is not used elsewhere in the OT, the figure occurs frequently. The three tribes, Ephraim, Benjamin, and Manasseh, were all descended from Rachel and represent the Northern Kingdom. The cry is designed to call God into action to restore his people. (The Wycliffe Bible Commentary)

Psalms 80: Its references to the Northern Kingdom suggest that this may originally have been a lament for the fall of the Northern Kingdom (722 BCE), but its placement after Psalms 79, with, which it shares phraseology, indicates that the psalm was reworked

And in its present form serves as a lament for the destruction of Judah. In addition to the mention of the northern tribes (Joseph, Ephraim, Manasseh, Benjamin), there are echoes of the reign of Saul (cf. verses 5, 18). A refrain occurs in verses 4, 8, and 20.

80:1: Shoshannim (“lilies”), (see Psalms 45:1; cf. Psalms 60:1). Asaph (see Psalms 73:1)

80:2: Shepherd of Israel: Pastoral imagery is found in other Asaph psalms (74:1; 78:52; 79:13). (Cf. Genesis 48:14-15.; 49:24). Appear (literally “shine”), theophany (divine manifestation) language (Psalms 50:2; 94:1).

80:2-3: Israel…Joseph…Ephraim, Benjamin, and Manasseh, the Northern Kingdom. More specifically, the sons of Rachel (Joseph and Benjamin), and grandsons (Joseph’s sons: Ephraim and Manasseh). The tribes of Ephraim, Manasseh, and Benjamin were encamped under one banner according to the list in Numbers 2:18-24.

Benjamin’s tribal territory lay just south of Ephraim. Benjamin joined Judah when the kingdom was divided; this psalm may predate that event, or may be an idealized retrojection to the time before the monarchy. Alternatively, Benjamin may symbolize the Southern Kingdom, making this a prayer for all Israel.

80:4: Show Your favor (Hebrew “light up your face”), expressing God’s benevolence, (see Numbers 6:24-26; Psalms 4:7; 67:2).

80:5: These epithets of God along with enthroned on the cherubim (verse 2) suggest God’s presence in the Ark that went out to battle (1 Samuel 4:4; 2 Samuel 6:2). Be wrathful toward the prayers: Reject the prayers prevent them from reaching you. (Cf. Lamentations 3:44 “You have screened Yourself off with a cloud, that no prayer may pass through.” Tanakh Text) Jewish Study Bible

Psalms 80:4-7The Plight of the Flock Thou feed them with the bread of tears. As in Psalms 74 and 79, the psalmist cries out, how long...? He wants to know how much longer God is going to keep on fuming in anger. Although the Lord is not mentioned as shepherd in these verses, the metaphor is continued in the reference to his feeding them with tears.

(80:7) To shine. Compare Numbers 6:25.

Num 6:2525 The LORD make his face shine upon thee, and be gracious unto thee: KJV

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BOOK THREE SECTION EIGHT80:6: (See Psalms 42:4; 102:10).

80:9-17: The pastoral imagery shifts to an agricultural metaphor in which Israel is a vine (cf. Isaiah 5:1-7; Jeremiah 2:21; Ezekiel 17:1-10), plucked from Egypt and planted in the Promise Land where it took root and flourished. But then God in His anger allowed its protecting wall to be breached, and the vine was destroyed by human and animal forces.

80:12: The River, the Euphrates.

80:17: (See Psalms 74:5-7).

80:18: The man at Your right hand, a reference to the king (Psalms 110:1). If the psalm dates from or is a retrojection to, the early monarchy, this may refer to Saul, a Benjaminite (1 Samuel 9:1). The one You have taken as Your own, a reference to the Davidic dynasty. The psalmist’s main concern is not the north but Judah, threatened with defeat in the eighth century by the Assyrians and subsequently conquered by the Babylonians in 586 BCE. Jewish Study Bible

Psalms 80:8-13The Nurture of the Vine Thou hast brought a vine out of Egypt. Another metaphor is used here to show how God nurtured his chosen people. After transplanting the vine from Egypt to Canaan, the Lord caused it to cover the hills and spread out from the Mediterranean to the Euphrates. With verse 12, the past nurture is compared with the present rejection. Man and beast have ravaged the vine as they have passed by.

(80:13) The wood = forest.

(a) The Hebrew word for forest here (miyya’ar), has the letter Ayin suspended (see Judges 18:30) Manasseh.

(b) This word is one of the four that has a suspended letter. Here the letter, nun, is written partly in the line and partly above the line, to show that originally it formed no part of the word,

(c) But was put in to make it spell “Manasseh” instead of “Moses.” Jonathan was the grandson of Moses (his contemporary Phinehas, the grandson of Aaron, being mentioned in Judges 20:28).

(d) This was done for two reasons:

1. To spare the honor of Moses’ memory and name.2. To put the sin upon one who committed so gross a sin.

(1) The Talmud gives this latter as the reason. Jonathan’s name is omitted in 1 Chronicles 23:15, 16, and 26:24.

(2) The Chaldee paraphrase says that “Shebuel,” there substituted, is meant for Jonathan after his repentance and restoration.

(3) Shebuel = “he returned to God.” (4) The A.V. follows LXX and Chald. By putting “Manasseh” in the text, R.V. follows Vulgate, (5) And those codices and early editions which have “the letter nun” suspended, by putting “Moses” in the

text and “Manasseh” in the margin.

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BOOK THREE SECTION EIGHTa. This is the second of four such suspended letters (the other two being Job 38:13, 15). b. Read with this letter, the word means “forest;” without it and with an Aleph instead, it is the Hebrew

word miyy’ar, “river.” c. The ancient Jewish interpreters took this suspended letter as denoting that, when innocent, Israel would

be as sailed only by a power weak as a river animal; d. But when guilty, it would be destroyed by a power as strong as a land animal. e. Until the Roman power arose (whose military ensign was the “boar”), it was understood as “river”

(meaning Egypt); but afterward the LXX, Chald, and Vulgate read “forest.” Companion Bible

Ps 80:14-19The Appeal to the Husbandman Return ... and visit this vine. Since God planted and cared for the vine, he should continue to look down on it and visit it. It is God's wrath that has caused the vine to be burned, and hence the people are in danger of annihilation. If God will revive and restore his people, they will worship him.

The last occurrence of the refrain is heightened by the use of the covenant name for God. The man of thy right hand. The psalmist prays for help for God's people Israel, depicted as the man of God's right hand. Ultimately, of course, the Messiah became the fulfillment of this prayer (cf. the use of the phrase, "Son of man," in the Gospels, and references to Christ as being at the right hand of the Majesty on high - Hebrews 1:3; 8:1; 10:12; Acts 7:56). (The Wycliffe Bible Commentary)

(80:14) Return. Almost an Ellipsis = “[once more] look down, [once more] behold, [once more] visit.”

(80:15) Branch = son. Some codices, with the LXX, Syr., and Vulgate, read “son of man,” as in v. 17.

Upon Gittith = relating to the (Art) winepress, or the autumn Festival of Tabernacles, or to the vine and the vineyard, that are the subjects of the Psalm. (See words – introduction).

Psalms 81:1-1681:1 An Appeal for Israel's Repentance - To the Chief Musician - On an instrument of Gath - A Psalm of Asaph.Sing aloud to God our strength; Make a joyful shout to the God of Jacob. 2 Raise a song and strike the timbrel, the pleasant harp with the lute. 3 Blow the trumpet at the time of the New Moon, at the full moon, on our solemn feast day. 4 For this is a statute for Israel, A law of the God of Jacob. 5 This He established in Joseph as a testimony, when He went throughout the land of Egypt, Where I heard a language I did not understand. 6 "I removed his shoulder from the burden; His hands were freed from the baskets. 7 You called in trouble, and I delivered you; I answered you in the secret place of thunder; I tested you at the waters of Meribah. Selah

8 "Hear, O My people and I will admonish you! O Israel, if you will listen to Me! 9 There shall be no foreign god among you; nor shall you worship any foreign god. 10 I am the LORD your God, Who brought you out of the land of Egypt; Open your mouth wide, and I will fill it. 11 "But My people would not heed My voice, and Israel would have none of Me. 12 so I gave them over to their own stubborn heart, to walk in their own counsels. 13 "Oh, that My people would listen to Me, That Israel would walk in My ways! 14 I would soon subdue their enemies, and turn My hand against their adversaries. 15 The haters of the LORD would pretend submission to Him, but their fate would endure forever. 16 He would have fed them also with the finest of wheat; and with honey from the rock I would have satisfied you." NKJV

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BOOK THREE SECTION EIGHTPsalm 81:1-16 (D-2 page 1) GOD IN THE SANCTUARYD-1 S-1. Psalms 81:1-10 Israel God’s call to praise and hearken

S-2. Psalms 81:11-16 Israel Refusal and consequence

The tenth of the twelve Asaph Psalms - Relating to the worship of the Sanctuary

Psalm 81:1-10 (S-1 above) GOD IN THE SANCTUARYS-1 T. Psalms 81:1-3 Call to praise (Positive)

U. Psalms 81:4-6 Deliverance from Egypt Reason. V. Psalms 81:7- Israel Prayer W. Psalms 81:-7 God’s answerT. Psalms 81:8, 9 Call to hear (Negative) U. Psalms 81:10- Deliverance from Egypt Reason V. Psalms 81:-10- Israel Command W. Psalms 81:-10 God’s promise

(81:2) Take a psalm = Raise a song. Timbrel. Hebrew toph. This is a drum. Psaltery = lute.

(81:3) Trumpet. Hebrew shophar (ram’s horn).

Ps 81:1-5A hymn of praise opens this psalm, and a prophetic utterance concludes it. The abrupt change at the end of verse 5 has suggested too many commentators that fragments of two psalms are joined together here. However, this view is not imperative,

For a solemn festival would be a logical time for such a recital of God's relation to Israel. The special term for festival, the blowing of the trumpet, the references to the new moon and to the full moon probably give the poem double reference to the Feast of Trumpets and the feast of Tabernacles.

Verse 1-5. A Festival Summons. Sing ... make a joyful noise. This call is a graphic picture of the opening ritual for a great festival. A priest, who summoned the people to join their voices in joyful singing, the Levitical choir to share with psalms and instruments, and the priests to sound the horns probably vocalized the call. The time appointed in verse 3 is better-translated full moon.

Psalms 81: A call to praise God with music; perhaps a hymn for the festivals (verse 4 “Blow the horn on the new moon, on the full moon for our feast day.”). God speaks in the first person in verses 7-16, 17b, reviewing the exodus and wandering, with emphasis on Israel’s disobedience.

If Israel is obedient, God will subdue its enemies and grant agricultural abundance. This psalm shares themes with Psalms 95 but reflects a strong interest in the Northern Kingdom, as do Psalms 78 and 80. This psalm is recited in the morning service on Thursdays.

81:1: The gittith, (see Psalms 8:1). Asaph, (see Psalms 73:1).

81:2: The God of Jacob, repeated in verse 5; this epithet, along with “Israel” (verses 5, 9, 12, 14) and “Joseph” (verse 6; a term for the Northern Kingdom) indicate northern provenance (seven uses in all).

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BOOK THREE SECTION EIGHT81:4: New moon, observed as a holiday in ancient Israel, here it likely refers to the New Year, announced with loud blasts (Leviticus 23:23-25; Numbers 29:1). Full moon, when Passover and Sukkot begin. Our feast day, likely the festival of Sukkot (Leviticus 23:33-34), also called “the feast,” “ha-hag” (1 Kings 8:2; Nehemiah 8:14; and in rabbinic literature).

Rabbinic interpretation takes the second part of the verse as referring to Rosh Ha-Shanah, the New Year. This is based on a different understanding of “keseh”: instead of full moon it is interpreted as “new moon,” the time when the moon is covered (from Hebrew “k-s-h”).

The “new moon” that is a “feast day” is Rosh Ha-Shanah. The practice of reciting this verse to introduce the daytime Kiddush (blessing over wine) on Rosh Ha-Shanah derives from this rabbinic interpretation.

Jewish Study Bible

Psalms 81:6-10A Divine Testimony I removed his shoulder from the burden. In terse statements, a prophet who acts as God’s spokesman recounts the deliverances of the Exodus. Since God has always satisfied the needs of Israel, He promises to continue to fill their mouths if only they will open them in complete trust.

(81:6) Pots = baskets. Depicted in Egyptian paintings as being used in brick making. Not same word as Psalms 68:13, though the same things referred to. Compare 2 Kings 10:7.

Selah. Connecting the merciful deliverance with the reason why Israel should hearken.

(81:10) The Lord thy God. Hebrew is Jehovah thy Elohim. The title of the Lawgiver.

Psalm 81:11-16 (S-2, page 34). ISRAEL REFUSAL AND CONSEQUENCESS-2 W. Psalms 81:11 Refusal to hear

X. Psalms 81:12 Consequence. The worst possibleW. Psalms 81:13 If thy had heard X. Psalms 81:14-16 Consequence The most blessed

(81:11) Would none of Me = had no mind of Me.

(81:12) Gave them up = let him (Israel) go on. The greatest judgment God could have given them; or give us.

Psalms 81:11-16A Divine Lament. But my people would not hearken. The prophetic utterance continues as a lament over Israel's ingratitude. The cry of verse 13 intensifies the grief of the lament. How different things would have been if only Israel had walked in God's ways! Then she would have had victory and blessings instead of defeat and misery. (The Wycliffe Bible Commentary)

81:6: A language that I knew not, the language of Egypt; (cf. Psalms 114:1).

81:7: Deliverance from slavery and oppression in Egypt (Exodus 6:6-7). The basket is the workbasket that symbolizes subjugated people (often captives of war).

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BOOK THREE SECTION EIGHT81:8: Meribah, the place where Israel tested God (Exodus 17:7; Numbers 20:13; Psalms 95:8-9), but here seen as a test of Israel (as in Deuteronomy 33:8, where God tested the Levites); it epitomizes Israel’s rebellion.

Selah, (see Psalms 3:3).

81:10-11: An allusion to the beginning of the Decalogue (Exodus 20:1-2; Deuteronomy 5:6). It is cited in reverse order (You shall have no foreign God…I the Lord am your God). (Some scholars see this type of reversal as indicating a quotation – the ancient equivalent of quotation marks.).

Instead of “other gods” as in the commandment, the psalm has “foreign…alien gods.” Foreign god, see Deuteronomy 32:12, where the reference is presumably to Egyptian gods. Cf. Psalms 44:21 where Babylonian gods are meant. The reference here is to Canaanite gods.

81:11: God fills the mouths of the people with food (verse 17 “He fed them [Literally “him,” i.e. Israel] the finest wheat; I sated you with honey from the rock.”).

81:12-13: The infidelity of the wilderness generation (Psalms 78:17, 40), a warning to the psalmist’s contemporaries.

81:14-17: Israel’s obedience would mean victory over foes and agricultural bounty.

81:17: the verse switches abruptly from third person to first person. Finest wheat, see Deuteronomy 32:14, Psalms 147:14. Honey from the rock, see Deuteronomy 32:13 “He set him atop the highlands, to feast on the yield of the earth; He fed him honey from the crag, and oil from the flinty rock,” Tanakh Hebrew Text.

Jewish Study Bible

Psalms 82:1-882:1 A Plea for Justice - A Psalm of AsaphGod stands in the congregation of the mighty; He judges among the gods. 2 How long will you judge unjustly, and show partiality to the wicked? Selah

3 Defend the poor and fatherless; Do justice to the afflicted and needy. 4 Deliver the poor and needy; free them from the hand of the wicked. 5 They do not know, nor do they understand; they walk about in darkness; all the foundations of the earth are unstable. 6 I said, "You are gods, and all of you are children of the Most High. 7 But you shall die like men, and fall like one of the princes." 8 Arise, O God, judge the earth; For You shall inherit all nations. NKJV

Psalm 82:1-8 (D-3, page 1) GOD IN THE SANCTUARYD-3 Y. Psalms 82:1 God, the righteous Judge

Z. Psalms 82:2-4 Earthly judges indicted A. Psalms 82:5- There wrong judgment. (Negative) A. Psalms 82:-5 There wrong judgment. (Positive) Z. Psalms 82:6, 7 Earthly judges condemnedY. Psalms 82:8 God, the righteous Judge

The eleventh of the twelve Asaph Psalms

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BOOK THREE SECTION EIGHT(82:1) Standeth: i.e. officially. The congregation of the mighty = GOD’S (Hebrew El.) assembly (in its civil aspect). The gods. Elohim: used of earthly judges as representing Him. Compare Exodus 21:6, 22:8, 9, and 28 (quoted in Acts 23:5). Hence, Moses is so spoken of (Exodus 7:1). (It is used also of idols as representing even a false god.) See John 10:34, 35.

Selah. Connecting the indictment with the command to judge righteously.

Note: When the name of God called [Elohim] is used in scripture it is speaking about creation. When the name of God [Yehovah] it is talking about the name of four letters JHVH and it is speaking about the covenant relation. Today we know the name of God as Jesus.(See John 5:43) Paul the Learner

Psalms 82:1-8A scene of judgment upon injustice is set forth in this didactic poem. The proper interpretation of the entire psalm rests on the identity of the second ('Elohim) in verse 1:

(a) Some commentators translate it literally as gods and relate it to a concept of subordinate gods in a heavenly council.

(b) Others translate it angels and connect it with a less polytheistic concept. (c) Still other interpreters translate it as judges and make it refer to the unjust men in authority. The last

interpretation seems preferable.

Verse 1. The Supreme Judge. God standeth ... he judgeth. The scene is a vision of the assembly over, which God presides. This may be identified with the nation of Israel (cf. Nehemiah 13:1, where we find the synonymous phrase, (qehal ha'elohim). Thus God takes his stand in his nation and judges among the human judges appointed over Israel.

Psalms 82:2-4The Corrupt Judges. How long will ye judge unjustly. The arraignment involves the assembled judges of the nation; the indictment concerns the unjust decisions they have pronounced. The basic problem involves the judges' favoring influential men in the courts. These unjust authorities are admonished to cease their partiality, do justice, and defend the oppressed. (The Wycliffe Bible Commentary)

Psalms 82: (1) A vision of a heavenly court scene where God condemns those who judge unfairly. The psalm plays on

the word “elohim,” which means “God” as well as “divine beings.” (2) The notion that other divine beings exist is found elsewhere in the Bible (see verse 1 “God stands in the

divine assembly; among the divine beings He pronounces judgment.” Tanakh Hebrew Text)(3) In later biblical thought these beings serve as ministering angels to God and are never equal to God (cf.

Psalms 89:5-8). An earlier view is reflected, and then rejected, in this psalm, (4) According to, which the divine beings each represent one nation, serving as that nation’s protector, a

remnant of the idea that many gods populated the world, each assigned to a different nation (cf. Deuteronomy 4:19 and 32:8, according to LXX and the Dead Sea Scrolls).

(5) This psalm forcefully rejects the idea of other gods; God deprives them of their divinity and He alone has dominion over all nations.

(6) In content and language, the psalm resembles prophetic criticisms of the oppression of the poor, including the denial of access to the judicial system

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BOOK THEE SECTION EIGHT(7) And the disadvantages faced by the poor in obtaining just verdicts. Through the scenario of the heavenly

tribunal, the psalm speaks to the issue of a just society, without which the world cannot exist. It also speaks to the universality of God, the supreme judge over all nations.

82:1: Asaph, (see Psalms 73:1). God, “elohim,” as is the preference in Psalms 42-83, rather than the Tetragrammation (YHVH –Yehovah); this substitution creates some confusion in the Hebrew. Stands, rises to render a verdict.

(Cf. Isaiah 3:13-14) Divine assembly, Hebrew “the assembly of El.” El was the head of the Ugaritic pantheon. Perhaps originally a separate deity in early Israelite religion, the name “El” became synonymous with YHVH.

Divine beings, the celestial council. (Cf. Isaiah Chapter 6; 1 Kings Chapter 22; Job 1:6). Some commentators prefer to interpret this use of “elohim” as human judges, but this is less likely.

82:2: Selah, (see Psalms 3:3).

82:3: Let the cases of the poor be heard and, when they bring a case against the rich, make it possible for them to win it if they are in the right (Cf. Isaiah 1:23).

82:5: Without justice the world is in danger of collapse (Jeremiah 4:23-26). Justice is a cornerstone of the cosmos. Jewish Study Bible

Psalms 82:5-7The Just SentenceYe shall die ... and fall. Since these judges lack understanding, the essential quality of justice, judgment is unavoidable. They were given god-like functions as judges, but now they must fall like all men who pervert justice.

Psalms 82:8The Sovereign Judge. Arise, O God, judge the earth. The psalm closes with an appeal to God to complete his work as the Sovereign Judge of all nations. He must take possession as well as pass judgment before true justice can endure.

John 5:2222 For the Father judgeth no man, but hath committed all judgment unto the Son: KJVRevelation 20:12-15

12 And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. 13 The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what he had done. 14 Then death and Hades were thrown into the lake of fire. The lake of fire is the second death. 15 If anyone's name was not found written in the book of life, he was thrown into the lake of fire. (From New International Version)

The judgment of the Son is coming will you be ready? (See John 3:16, Acts 2:38). Paul the Learner

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BOOK THEE SECTION EIGHT SECTION THREE82:6: Sons of the Most High, members of God’s heavenly court. “Elyon” is an ancient Canaanite epithet, here applied to God (7:18).

82:7: Divine beings are immortal but humans are subject to death. Unjust divine beings are unmasked as not being divine. The gods of the other nations are not real gods.

82:8: God alone is the true judge; He does not pervert justice. (Cf. Isaiah 3:13-14; Psalms 76:9). He is therefore called upon to judge the world, including the nations thought to belong to other gods or divine beings, which here are shown to be God’s possessions. God’s justice is universal. Jewish Study Bible

1 Samuel 5:1-55:1 The Philistines and the Ark Then the Philistines took the ark of God and brought it from Ebenezer to Ashdod. 2 When the Philistines took the ark of God, they brought it into the house of Dagon and set it by Dagon. 3 And when the people of Ashdod arose early in the morning, there was Dagon, fallen on its face to the earth before the ark of the LORD. So they took Dagon and set it in its place again. 4 And when they arose early the next morning, there was Dagon, fallen on its face to the ground before the ark of the LORD. The head of Dagon and both the palms of its hands were broken off on the threshold; only Dagon's torso was left of it. 5 Therefore neither the priests of Dagon nor any who come into Dagon's house tread on the threshold of Dagon in Ashdod to this day. NKJV

Ps 83:1-1883:1 Prayer to Frustrate Conspiracy against Israel - A Song - A Psalm of AsaphDo not keep silent, O God! Do not hold Your peace, and do not be still, O God! 2 For behold, Your enemies make a tumult; and those who hate You have lifted up their head. 3 They have taken crafty counsel against Your people, and consulted together against Your sheltered ones. 4 They have said, "Come, and let us cut them off from being a nation, that the name of Israel may be remembered no more." 5 For they have consulted together with one consent; they form a confederacy against You: 6 the tents of Edom and the Ishmaelites; Moab and the Hagrites; 7 Gebal, Ammon, and Amalek; Philistia with the inhabitants of Tyre; 8 Assyria also has joined with them; they have helped the children of Lot. Selah

9 Deal with them as with Midian, As with Sisera, As with Jabin at the Brook Kishon, 10 who perished at En Dor, Who became as refuse on the earth. 11 Make their nobles like Oreb and like Zeeb, Yes, all their princes like Zebah and Zalmunna, 12 who said, "Let us take for ourselves the pastures of God for a possession." 13 O my God, make them like the whirling dust, like the chaff before the wind! 14 As the fire burns the woods, And as the flame sets the mountains on fire, 15 so pursue them with Your tempest, And frighten them with Your storm. 16 Fill their faces with shame, that they may seek Your name, O LORD. 17 Let them be confounded and dismayed forever; Yes, let them be put to shame and perish, 18 That they may know that You, whose name alone is the LORD, Are the Most High over all the earth. NKJV

Psalm 83:1-18 (E, page 1) THE DESTRUCTION OF THE ENEMIES OF THE SANCTUARYE B. Psalms 83:1 Appeal against enemies

C. Psalms 83:2, 3 There combination “For” D. Psalms 83:4 There words C. Psalms 83:5-8 There combination “For”B. Psalms 83:9-11 Enemies There punishment D. Psalms 83:12 There wordsB. Psalms 83:13-15 Enemies There punishmentB. Psalms 83:16-18 Appeal against enemies

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BOOK THEE SECTION EIGHTThe last of the twelve Asaph Psalms Probably Jahaziel’s Compare 2 Chronicles 20:14, 19-21, the Psalm being written on that occasion (about 804 B.C.E.), and 2 Chronicles 20:22-36 being the answer to this prayer. Compare v. 12 with 2 Chronicles 20:11; and vv. 17, 18 with 2 Chronicles 20:29.

(83:4) From being a nation = that they be no more a nation. Compare Jeremiah 48:2, Isaiah 7:8.

Psalms 83:1-8Psalm 83 is a typical national lament in a time of great danger. Since the enemies of Israel are automatically the enemies of God, the name of God (Yahweh or Jehovah or YHVH is all the same name) is at stake. The occasion cannot be identified with certainty,

Because at no period in Israel's history has such a confederation of nations existed. The psalm may refer to an event unrecorded elsewhere in Israel's history, or it may list tribal groups that merely gave moral support in a time of crisis.

Verse 1-8. An Appeal for Action. Keep not thou silence, O God. In the Hebrew this is a strong plea for activity, repeated in a threefold manner. God's silence must be broken because:

1. These nations are his enemies as well. 2. They are making a loud noise about their conspiracy. 3. To blot out the name of Israel.

Most of these peoples named were nomadic tribes dwelling south and east of Israel. Philistia and Tyre are exceptions; they occupied territory west and north respectively. The majority of these were traditional foes of Israel.

(83:6) Edom. a. Note the tenfold confederation of enemies in vv. 6-9, followed by the sevenfold destruction in vv. 10-12;

the two making the number 17, the sum of the two numbers (10 ordinal perfection or completeness, and 7 spiritual perfection):

b. 17 being the seventh prime number. Thus the three numbers correspond with the conspiracy of man, and judgment of God. See meaning of numbers Genesis Study at www.lakesideministries.com

Paul the Learner

Selah. Connecting these two things together, the former being that which calls forth the prayer: and connecting the past confederacy with the future one of the “ten kingdoms” and the same Divine destruction.

Psalms 83: A plea to be saved from all the enemies surrounding Israel. Since psalms rarely contain historical information, it is doubtful that an actual military campaign provoked this psalm, and the list of hostile nations is better understood as a composite of all the traditional enemies encircling Israel.

The list begins with countries to the east and south of Israel, and moves to the west and north, returning in verse 9 to the sons of Lot, Moab, and Edom (previously mentioned in verse 7). Verses 10-13 allude to the defeat of enemies in the book of Judges, viewed as an idealized period of divine intervention, hoping that the current enemies will suffer the same fate.

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BOOK THEE SECTION EIGHT83:1: Asaph, (see Psalms 73:1).

83:2-5: The silence of God is contrasted with the rage and speech of the enemies against Israel and its God.

83:3: Israel’s enemies are, according to this psalmist, by definition Your (God’s) enemies. (Cf. verses 5-6).

83:5-6: The threat against Israel is a threat against God. If Israel’s name is no longer mentioned, God’s name will be forgotten. (Cf. verse 19).

83:7-9: Enemies of Israel, Hagrites, descendants of Hagar; a tribe of pastoralists in northern Transjordan (1 Chronicles 5:10, 18-22). Gebal, later Byblos, north of Beirut on the coast of Lebanon. Alternatively, a place near Edom. (Genesis 19:36-38)

Selah, (see Psalms 3:3). Jewish Study Bible

Psalms 83:9-18A Prayer for VengeanceDo unto them. In a blistering imprecation the psalmist appeals for the utter destruction of these would-be foes. He uses the defeat of the Canaanites and Midianites as an illustration of the type of destruction he desires. The severity of his prayer is lessened in verses 16-18 when he inserts a moral basis of conversion and expresses a desire that others may learn from their destruction. (The Wycliffe Bible Commentary)

(83:13) Wheel, Hebrew galgal, a rolling thing. Probably the wild artichoke, that throws out branches of equal length, and, when ripe and dry, breaks off at the root, and is carried by the wind, rolling like a wheel over the plains. Cp. Isaiah 17:13; where it is again used with “chaff,” and rendered “a rolling thing” (marg. Thistledown).

(83:18) JEHOVAH. One of three places where, in A.V., this name is transliterated and printed in large capital letters (small in R.V.). Cp. Exodus 6:3 and Isaiah 26:4

Upon Gittith = relating to Gittith, a winepress referring to the autumn Feast of Tabernacles. One of three winepress Psalms. Compare Psalms 7 and 80.

83:10-13: (See Judges Chapters 4-8).

83:11: En-dor is not mentioned in Judges.

83:14-16: (See Isaiah 17:13-14). Thistledown and stubble are easily burnt up.

83:15-16: Combining fire imagery and tempest imagery, the picture that emerges is of enemies being burnt up as if in a forest fire by God’s powerful windstorm that will fan the flames into a huge conflagration.

83:17-19: The confounding of the enemies plans will cause them to recognize God’s name and His supremacy over the earth. As in Psalms 82, the theme of Psalms 83 is God’s supremacy over all nations. Cf. Psalms 47:2; 97:9. Jewish Study Bible

Remember there is no [J] in the Hebrew alphabet, so I have injected an [Y] instead. Paul the Learner

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