I. THE PSALMIST'S DEEP CONCERN (1--9). THE STRESS. Occupation with Sel£ Consequent Gloom. "I ... I ... I ... " 1. His Dejection (1-3). Complaint. Selah. 2. His Deliberation (4-6) ".I call to remembrance." 3. His Dejection (7--9). Cogitation. Selah. 11. THE PSALMIST'S DESIRED COMFORT (10-20). THE SOLACE. Occupation with God. Consequent Gladness. "Thou ... Thou ... " 1. His Decision (10-12). "I will remember." 2. His Declaration (13-15). God's way in the Sanctuary. "Thou didst redeem Thy people." Jacob and Joseph. 3. His Description (16-19). God's way in the Sea. 4. His Declaration (20) "Thou didst lead Thy people." Moses and Aaron. SUPERSCRIPT.-A Psalm of (or, for) Asaph. PRIMARY AssocIATION.-Writer and occasion uncertain, but it may belong to the time of the Chaldean invasion of Judah, Israel's ten tribes already having been taken captive by the Assyrians. In lxxvi., then, we see, Preservation from Assyrian aggressors; in lxxvii., Humiliation by Chaldean oppressors; cf. Habakkuk's prayer, iii. This prophet uses as a model the psalm poetry and many of his utterances closely resemble the language of our psalm. PROPHETIC .ANTICIPATION.-Expresses the deep soul response of the godly remnant during the latter part of "the great tribulation" p°riod. PERSONAL APPUCATION.-This is a melody of memories. You are not the only one of God's children who has experienced soul conflict in which despondency and hope alternate! External pressure may be accompanied by inward perplexity. When in a "strait" we know where to go (2) Only here in God's presence are peace
ANALYTICAL S-TUDIES IN THE PSALMS and happiness found (13). Stress of circull}.stances may leave even one of God's saints both sleepless and speechless (4). Here, once more, see the history of the past affording hope for the future (11 ff). Divine deliverance is always followed by divine guidauce (20). God remains the same whether in the dark or in the light, therefore we should learn to trust Hini always. Note the psalmist's three main questions: (a) Is God's purpose really immutable? (b) Is God's memory really infallible? ( c) Is God's loving-kindness really inex haustible? Note also the two comprehensive answers: (a) the answer of logic says, "Impossible! the infirmity is not in God, therefore, it must be in me"; (b) the answer of history says, "In credible! the dealings of God with Israel in redemption prove that He does not change." The works of God may be seen in history and in nature, but the ways of God, i.e. the principles upon which He acts, can only be learned in the sanctuary. All nature owns the power of God (16 ff). Though we may not be able to trace His footsteps yet we may trust Him to lead (19-20). Choose memories that cheer. Let us be neither distracted by other folks' circumstances (lxxiii.), nor dejected by our own experiences (lxxvii.); be occupied with God in His sanctuary. The psalmist began with a bad squint (1--9); But after an adjusted focus (10), he obtains a clear vision (11-20). (Goodman). VERSE NOTES 1. i.e. he cried aloud. h d " · . tretc e out, i.e. m prayer. 3. Sense is, "When I would fain remember God, I am disquieted, when I would fain commune {with myself) my spirit fainteth,,; "commune" (or soliloquize), s.H.w. 6b, 12b. 4-9. In vigils of the night the psalmist ponders the past and anxiously'wonders if it be possible that God has changed His character. 4. (a) Br. "Thou didst hold mine eyelids open,,; "troubled,, = agitated. 6 "Le b ,, " "H b "th t me remem er . . . et me commune . . . ; song, e . = a song WI musical accompaniment; (c) "And my spirit inquired (saying) ... " 8. Br. "Is His loving-kindness come to a perpetual end? Hath His word ...' 9. "God" = EL II. Note marg.; the name "Jah" recalls the exodus,.Exod. xv. 13-14; (b) "For," b " £Mk ... r. Yea ... c . ar Vlll. 1 • 13-14. Br. "Who is a mighty one so great as God? Thou art the Mighty One (El) that ... ," ·c£ Exod. xv. II. 13. (a) see lxxiii. 17. 14. (b) "Thou didst make ... Thou didst redeem ... "; see Exod: xv. 13-16.
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