Psalms Chapters Notes

Transcription

1 Psalms Chapters Notes Question to be considered in the Theocratic Ministry School Review: 3. What is Psalm 75:5 warning against? 75:4, 5, 10 What is signified by the term horn? The horns of an animal are a powerful weapon. Hence, the term horn figuratively denotes power, or strength. Jehovah raises up the horns of his people, causing them to be exalted, whereas he cuts down the horns of the wicked ones. We are warned against exalting our horn on high in that we should not take on a proud or arrogant attitude. Since Jehovah does the exalting, assignments of responsibility in the congregation are to be viewed as coming from him. Psalm 75:7. Psalm 74:superscription *** it-1 p. 186 Asaph *** The superscriptions for Psalms 50 and 73 to 83 credit these songs to Asaph. However, it seems likely that the name is there used as referring to the house of which he was paternal head, since some of the psalms (Ps 79, 80) evidently describe events later than Asaph s day. Psalm 74:2 *** it-2 p Tribe *** However, the tribe that God redeemed as his inheritance, mentioned at Psalm 74:2, evidently refers to the entire nation of Israel, speaking of it as a tribe or people distinct from other nations and peoples. Psalm 74:9 *** jv chap. 6 p. 62 A Time of Testing ( ) *** I found Psalm 74:9, We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long. Now that was different. In that talk I tried to show the friends that perhaps some of us had been a bit too hasty in thinking that we were going to heaven right away, and the thing for us to do would be to keep busy in the Lord s service until he determined when any of his approved servants would be taken home to heaven. Psalm 74:13 74:13, 14 When did Jehovah break the heads of the sea monsters in the waters and crush to pieces the heads of Leviathan? Pharaoh, king of Egypt, is called the great sea monster lying stretched out in the midst of his Nile canals. (Ezekiel 29:3) Leviathan may represent the strong ones of Pharaoh. (Psalm 74:14, footnote) The crushing of their heads likely refers to the crushing defeat of Pharaoh and his army when Jehovah delivered the Israelites from Egyptian bondage. *** it-2 pp Leviathan *** Psalm 74 describes God s record of salvation for his people, and verses 13 and 14 refer symbolically to his deliverance of Israel from Egypt. Here the term sea monsters [Heb., than ni nim, plural of tan nin] is used as a parallel expression to Leviathan, and the crushing of the heads of Leviathan may well refer to the crushing defeat administered to Pharaoh and his army at the time of the Exodus. The Aramaic Targums here give the strong ones of Pharaoh in place of the heads of Leviathan. (Compare Eze 29:3-5, where Pharaoh is likened to a great sea monster in the midst of the Nile canals; also Eze 32:2.) *** it-2 p. 884 Sea Monster *** Undoubtedly tan nin includes a variety of large marine animals (Ge 1:21; Ps 148:7), but this term is usually employed in a figurative sense. The destruction of Pharaoh and his hosts appears to be alluded to by the phrase: You [Jehovah] broke the heads of the sea monsters in the waters. (Ps 74:13) At Isaiah 51:9, sea monster appears in parallel with Rahab (Egypt; compare Isa 30:7) and hence may denote Egypt, or the reference may be to Pharaoh, as in Ezekiel 29:3 and 32:2. Faithful Job asked whether he himself was a sea monster that had to have a guard set over him. Job 7:12; see LEVIATHAN. Psalm 74:14 74:13, 14 When did Jehovah break the heads of the sea monsters in the waters and crush to pieces the heads of Leviathan? Pharaoh, king of Egypt, is called the great sea monster lying stretched out in the midst of his Nile canals. (Ezekiel 29:3) Leviathan may represent the strong ones of Pharaoh. (Psalm 74:14, footnote) The crushing of their heads likely refers to the crushing defeat of Pharaoh and his army when Jehovah delivered the Israelites from Egyptian bondage. Psalms Chapters Notes Page 1 of 1

2 *** it-2 pp Leviathan *** Psalm 74 describes God s record of salvation for his people, and verses 13 and 14 refer symbolically to his deliverance of Israel from Egypt. Here the term sea monsters [Heb., than ni nim, plural of tan nin] is used as a parallel expression to Leviathan, and the crushing of the heads of Leviathan may well refer to the crushing defeat administered to Pharaoh and his army at the time of the Exodus. The Aramaic Targums here give the strong ones of Pharaoh in place of the heads of Leviathan. (Compare Eze 29:3-5, where Pharaoh is likened to a great sea monster in the midst of the Nile canals; also Eze 32:2.) Psalm 74:17 *** it-1 p. 358 Boundary *** A similar thought is expressed in Psalm 74:17 with reference to the Creator: It was you that set up all the boundaries of the earth; summer and winter you yourself formed them. The Most High is responsible for the existence of natural boundaries such as rivers, lakes, seas, and mountains, which determine where people live. Compare Jer 5:22. Psalm 75:5 75:4, 5, 10 What is signified by the term horn? The horns of an animal are a powerful weapon. Hence, the term horn figuratively denotes power, or strength. Jehovah raises up the horns of his people, causing them to be exalted, whereas he cuts down the horns of the wicked ones. We are warned against exalting our horn on high in that we should not take on a proud or arrogant attitude. Since Jehovah does the exalting, assignments of responsibility in the congregation are to be viewed as coming from him. Psalm 75:7. *** w86 12/15 p. 28 Bless Jehovah Why? *** Lesson for Us: Psalm 75 contains a warning against pride when it says, Do not exalt your horn. (Verse 5) The horn was a symbol of strength, power. (Deuteronomy 33:17) To exalt one s horn was to behave with haughtiness. The psalmist here warns the wicked not to assume arrogant airs about their seemingly secure position of power, for the horns of the wicked shall be cut down by Jehovah. (Psalm 75:10) Knowing this encourages God s servants to remain faithful to him despite the seeming prosperity of the wicked. Compare Psalm 144:11-15a. Psalm 75:7 *** it-1 p Humility *** All, men and women, should be submissive to those taking the lead and should wait on Jehovah for any appointments or assignments to responsibility, for it is from him that promotion comes. (Ps 75:6, 7) Psalm 76:4 *** it-2 pp Mount, Mountain *** A psalm relating Jehovah s activities against warring men depicts him as being enveloped with light, more majestic than the mountains of prey. (Ps 76:4) The mountains of prey may represent aggressive kingdoms. (Compare Na 2:11-13.) Psalm 76:6 *** it-2 p. 980 Sleep *** Therefore death, whether that of a man or of an animal, is like sleep. (Ps 13:3; Joh 11:11-14; Ac 7:60; 1Co 7:39; 15:51; 1Th 4:13) The psalmist wrote: From your rebuke, O God of Jacob, both the charioteer and the horse have fallen fast asleep. (Ps 76:6; compare Isa 43:17.) Were it not for God s purpose to awaken persons from the sleep of death, they would never wake up. Compare Job 14:10-15; Jer 51:39, 57; see RESURRECTION. *** w86 12/15 p. 28 Bless Jehovah Why? *** 76:6 How did the charioteer and the horse fall asleep? The Israelites were taught to trust in Jehovah rather than in horses and chariots. (Psalm 20:7; Proverbs 21:31) They had no reason to fear the horses and scythed chariots of their enemies, for Jehovah could render their foes powerless, making them fall asleep. The reference here is to indefinitely lasting sleep death itself. (Jeremiah 51:39) This should be a warning to world leaders today who trust in their arms. Psalm 76:12. Psalm 76:10 *** it-1 pp Jeduthun *** Three of the psalms mention Jeduthun in their superscriptions. Two of them (Ps 39, 62) read To the director of Jeduthun ( after the manner of [the choir of] Jeduthun, Ro ftn on superscription of Ps 39), while the third (Ps 77) reads To the director on Jeduthun. (NW; Ro; upon, AT) In each case the composition of the psalm is attributed to someone else, the first two to David and the third to Asaph; so there is no suggestion that Jeduthun composed them, though he is elsewhere called the visionary of the king and it is also said that he was prophesying with the harp. (2Ch 35:15; 1Ch 25:1, 3) Therefore, the superscriptions of these three psalms are evidently instructions for their performance, perhaps identifying a style or even a musical instrument that was somehow associated with Jeduthun, or that he or his sons may have invented, introduced, developed, or made common through usage. Psalms Chapters Notes Page 2 of 2

3 *** w07 5/15 p. 19 Your Plans Will Be Firmly Established *** Jehovah can also make circumstances work out in such a way that the wicked unknowingly serve his purpose. The psalmist said: The very rage of man will laud you; the remainder of raging you [Jehovah] will gird upon yourself. (Psalm 76:10) Jehovah may allow his enemies to express their rage toward his servants but only to the extent necessary to discipline his people and thus train them. What is in excess of this, God takes upon himself. 76:10 How can the very rage of man laud Jehovah? When God allows humans to vent their rage against us because we are his servants, a positive outcome can follow. Any hardship we may experience can discipline us in some way. Jehovah permits suffering only to the extent that it provides such training. (1 Peter 5:10) The remainder of raging by man, God girds upon himself. What if we suffer to the point of death? This too can laud Jehovah because those who see us faithfully endure may also begin to glorify God. Psalm 77:6 *** w06 7/15 p. 12 Highlights From Books Three and Four of Psalms *** 77:6. Showing heartfelt concern for spiritual truths and carefully searching for them requires time for study and meditation. How vital that we make room for a measure of solitude in our lives! Psalm 77:9 *** it-2 p. 377 Mercy *** It is the hardheartedness of persons, their obstinacy and refusal to respond to his graciousness and mercifulness, that obliges him to take a different course toward them, causes his mercies to be shut off from flowing toward them. Ps 77:9; Psalm 77:11 *** w01 6/1 p. 9 Strengthen Your Trust in Jehovah *** First of all, he has provided his written Word, the Bible, which records numerous mighty deeds he performed in behalf of his servants. Just think, how much confidence can you have in someone if all you know is his name? Probably very little, if any. You need to know his ways and his deeds to have confidence in him, do you not? As we read and meditate on such Bible accounts, our knowledge of Jehovah and his wonderful ways deepens, and we come to appreciate more and more how trustworthy he is. Thus our confidence in him is strengthened. The psalmist set an excellent example when he said in fervent prayer to God: I shall remember the practices of Jah; for I will remember your marvelous doing of long ago. And I shall certainly meditate on all your activity, and with your dealings I will concern myself. Psalm 77:11, 12. Psalm 78:2 *** cf chap. 12 p. 119 par. 4 Without an Illustration He Would Not Speak to Them *** At Matthew 13:34, 35, we read: Jesus spoke to the crowds by illustrations. Indeed, without an illustration he would not speak to them; that there might be fulfilled what was spoken through the prophet who said: I will open my mouth with illustrations. The prophet mentioned by Matthew was the writer of Psalm 78:2. That psalmist wrote under the inspiration of God s spirit centuries before Jesus birth. Consider what this means. Hundreds of years in advance, Jehovah determined that the Messiah would teach with illustrations. Surely, then, Jehovah must value this method of teaching. *** w02 9/1 p. 14 par. 3 Without an Illustration He Would Not Speak to Them *** 3 The Bible gives two noteworthy reasons why Jesus used illustrations. First, his doing so fulfilled prophecy. The apostle Matthew wrote: Jesus spoke to the crowds by illustrations. Indeed, without an illustration he would not speak to them; that there might be fulfilled what was spoken through the prophet who said: I will open my mouth with illustrations. (Matthew 13:34, 35) The prophet quoted by Matthew was the composer of Psalm 78:2. That psalmist wrote under the inspiration of God s spirit centuries before Jesus birth. Is it not remarkable that hundreds of years in advance, Jehovah determined that his Son would teach with illustrations? Surely Jehovah must value this method of teaching! *** it-1 p Illustrations *** That the Scriptures use the word pa ra bo le with a wider meaning than the English parable is shown at Matthew 13:34, 35, where Matthew points out that it had been foretold concerning Jesus Christ that he would speak with illustrations (NW), parables (KJ, RS). Psalm 78:2, quoted by Matthew in this connection, refers to a proverbial saying (Heb., ma shal), and for this term the Gospel writer employed the Greek word pa ra bo le. As the literal meaning of the Greek term implies, the pa ra bo le served as a means of teaching or communicating an idea, a method of explaining a thing by placing it beside another similar thing. (Compare Mr 4:30.) Most English translations simply use the anglicized form parable to render the Greek term. However, this translation does not serve to convey the full meaning in every instance. Psalms Chapters Notes Page 3 of 3

4 *** w87 4/1 p. 8 Benefiting From Jesus Illustrations *** WHEN the disciples come to Jesus after his speech to the crowds on the beach, they are curious about his new method of teaching. Oh, they have heard him use illustrations before but never so extensively. So they want to know: Why is it you speak to them by the use of illustrations? One reason he does so is to fulfill the prophet s words: I will open my mouth with illustrations, I will publish things hidden since the founding. But there is more to it than this. His use of illustrations serves the purpose of helping to reveal the heart attitude of people. Actually, most people are interested in Jesus simply as a masterful storyteller and miracle worker, not as one to be served as Lord and to be unselfishly followed. They do not want to be disturbed in their view of things or their way of life. They do not want the message to penetrate to that extent. So Jesus says: This is why I speak to them by the use of illustrations, because, looking, they look in vain, and hearing, they hear in vain, neither do they get the sense of it; and toward them the prophecy of Isaiah is having fulfillment, which says,... For the heart of this people has grown unreceptive. However, Jesus continues, happy are your eyes because they behold, and your ears because they hear. For I truly say to you, Many prophets and righteous men desired to see the things you are beholding and did not see them, and to hear the things you are hearing and did not hear them. Yes, the 12 apostles and those with them have receptive hearts. Therefore Jesus says: To you it is granted to understand the sacred secrets of the kingdom of the heavens, but to those people it is not granted. Because of their desire for understanding, Jesus provides his disciples an explanation of the illustration of the sower. The seed is the word of God, Jesus says, and the soil is the heart. Of the seed sown on the hard roadside surface, he explains: The Devil comes and takes the word away from their hearts in order that they may not believe and be saved. On the other hand, seed sown on soil with an underlying rock-mass refers to the hearts of people who receive the word with joy. However, because the word cannot take deep root in such hearts, these people fall away when a time of testing or persecution comes. As for the seed that fell among the thorns, Jesus continues, this refers to people who have heard the word. These ones, however, are carried away by anxieties and riches and pleasures of this life, so they are completely choked and bring nothing to perfection. Finally, as for the seed sown on fine soil, Jesus says, these are the ones who, after hearing the word with a fine and good heart, retain it and bear fruit with endurance. How blessed are these disciples who have sought out Jesus to obtain an explanation of his teachings! Jesus intends that his illustrations be understood, to impart truth to others. A lamp is not brought to be put under a measuring basket or under a bed, is it? he asks. No, it is brought to be put upon Psalm 78:12, 43 *** it-2 pp Zoan *** At Psalm 78:12, 43, the field of Zoan is used parallel to the land of Egypt in recounting Jehovah s miraculous acts on behalf of Israel leading up to the Exodus. This has caused some scholars to hold that Moses meetings with Pharaoh took place at Zoan. Similarly, it has led to the effort to link Zoan (Tanis) with the city of Rameses, as well as with the city of Avaris, referred to by Manetho in his account about the so-called Hyksos kings. Thus, many modern reference works say that Zoan s name changed to Avaris under the Hyksos, then changed to Rameses under the Ramesside dynasty, and finally reverted to Zoan (in the Greek form Tanis). It may be noted, however, that the Bible uses the name Zoan consistently as applying before the Exodus (back to Abraham s time), at the time of the Exodus, and as late as the eighth, seventh, and sixth centuries B.C.E. (in the time of the prophets Isaiah and Ezekiel). If Zoan were the site of Moses interviews with Pharaoh, this would certainly give some indication as to the starting point of the Exodus route. However, several factors place this view in doubt. For Zoan to refer to such a site, the expression the field of Zoan would have to be viewed, not as simply paralleling the land of Egypt, but as a much more specific expression, designating the precise location where the miracles occurred. Such a limiting or restrictive sense would not actually fit the case, for the Ten Plagues did not occur in just one part of Egypt (such as a portion of the Delta) but throughout the entire land. This would seem to support the view that the field of Zoan is used as a parallel of the land of Egypt. Those modern scholars who endeavor to present Zoan (or, according to their attempted connection, Avaris or Rameses) as Pharaoh s residence at the time of the Exodus also face a lack of Biblical support and agreement in several respects. The Bible shows that Moses first encounter took place at the edge of the Nile River. (Ex 7:14, 15) Zoan (Tanis) is not on the actual river but at the terminus of one of the ancient branches forking off from the main stream. In attempting to locate the city of Rameses at the same place as Zoan, or Tanis, they also pass over the fact that Zoan was already a city in Abraham s time, whereas the Biblical Raamses ( Rameses, NE) began to be built by the Israelites in Egypt about 400 years later (unless by building the Bible means building up, or strengthening). Ex 1:11. These scholars would make Zoan (Avaris-Rameses, as they identify it) the Egyptian capital at the time of the Exodus, whereas the Bible identifies Rameses as merely a storage place. And, in holding that Ramses II was the Pharaoh of the Exodus because of his claim that he was the builder of the city of Rameses (or, more accurately, a place called Per-Ramses), they ignore the fact that the building of the Biblical Rameses began 80 years or more before the Exodus (before the birth of Moses [Ex 1:11 2:10]), whereas historians credit Ramses II with a rule of only about 66 years. See RAAMSES, RAMESES. Psalms Chapters Notes Page 4 of 4

5 The question remains, then, why the field of Zoan is apparently used to parallel the land of Egypt with regard to Jehovah s performance of miraculous acts. While a possible connection with Pharaoh s court cannot be completely discounted, it is also entirely possible that the great age of the city caused the psalmist to use Zoan in such a way, it apparently being one of the earliest cities founded in Egypt. Its use, if this was the case, might be similar to the use of Plymouth Rock as representing the early colonizing of the United States. Or it may be due to its prominence and its location at the entrance to Egypt for those coming from Palestine, perhaps being the first major city Jacob s family encountered when coming into Egypt. (Compare Isa 30:2-4; see HANES.) Lying as it does near the northern extremity of Egypt, its field might even figuratively refer to all the Nile Valley stretching to the S thereof, as far as the southern boundary of Egypt. Psalm 78:24, 25 78:24, 25; footnote Why is manna called the grain of heaven and the very bread of angels? Neither expression means that manna was angels food. It was the grain of heaven in that its source was heavenly. (Psalm 105:40) Since angels, or powerful ones, dwell in heaven, the phrase the very bread of angels may simply mean that it was provided by God, who dwells in heaven. (Psalm 11:4) Jehovah may also have used angels to provide the manna for the Israelites. *** it-2 pp Manna *** The psalmist referred to manna as the grain of heaven (Ps 78:24), bread from heaven (Ps 105:40), and the very bread of powerful ones (Ps 78:25). Angels are described as being mighty in power (Ps 103:20) and therefore could be called powerful ones. This, however, would not mean that angels actually eat manna but that God may have used angelic means in providing it for the Israelites. (Compare Gal 3:19.) Or, since heaven is the dwelling place of the powerful ones, the expression bread of powerful ones may simply point to its heavenly source. *** w99 8/15 p. 25 Benefiting From the Grain of Heaven *** The mention of powerful ones, or angels, in Psalm 78 suggests that Jehovah may have used angels to provide the manna. (Psalm 78:25, footnote) Psalm 78:30 *** it-1 p. 74 Alien Resident *** Stranger. The Hebrew word for stranger (zar) evidently comes from the root zur, meaning turn aside; become estranged (Ps 78:30; 69:8) and thus has the basic meaning one who distances or removes himself. Theological Dictionary of the Old Testament, edited by G. Botterweck and H. Ringgren, 1980, Vol. 4, p. 53. Psalm 78:45 *** it-1 p. 878 Gadfly *** GADFLY [Heb., a rov]. There is some uncertainty as to the particular insect designated by the original Hebrew word appearing in the Scriptures with reference to the fourth plague upon Egypt, the first from which the Israelites in Goshen were spared. (Ex 8:21, 22, 24, 29, 31; Ps 78:45; 105:31) A rov has been variously rendered gadfly (JB, NW, Ro), beetle (Yg), flies (AS, KJ, RS), gnats (AT), and dog fly (LXX). The English designation gadfly includes the various kinds of horseflies and botflies. Female horseflies pierce the skin of animals as well as man and then suck their blood. In the larval stage botflies live as parasites in the bodies of animals and man; those that infest humans are found in the tropics. A plague of gadflies would, therefore, have brought great suffering to the Egyptians and their livestock and, in certain cases, even death. Psalm 78:70 *** it-1 p. 586 David *** All this training while caring for sheep prepared David for the greater role of shepherding Jehovah s people, as it is written: [Jehovah] chose David his servant and took him from the pens of the flock. From following the females giving suck he brought him in to be a shepherd over Jacob his people and over Israel his inheritance. (Ps 78:70, 71; 2Sa 7:8) However, when David first left his father s sheep it was not to take over the kingship. Psalms Chapters Notes Page 5 of 5