Psa 46:8 | KD | STEP | (Hebrew_Bible_46:9-12) The mighty deeds of Jahve still lie visibly before them in their results, and those who are without the pale of the church are to see for themselves and be convinced. In a passage founded upon this, , stands מפעלות אלהים; here, according to Targum and Masora (vid., Psalter , ii. 472), מפעלות יהוה. Even an Elohimic Psalm gives to the God of Israel in opposition to all the world no other name than יהוה. שׁמּות does not here signify stupenda ( ), but in accordance with the phrase שׂוּם לשׁמּה, , and frequently: devastations, viz., among the enemies who have kept the field against the city of God. The participle משׁבּית is designedly used in carrying forward the description. The annihilation of the worldly power which the church has just now experienced for its rescue, is a prelude to the ceasing of all war, Mic 4:3 ( ). Unto the ends of the earth will Jahve make an end of waging war; and since He has no pleasure in war in general, much less in war waged against His own people, all the implements of war He in part breaks to pieces and in part consigns to the flames (cf. Isa 54:16.). Cease, cries He ( ) to the nations, from making war upon my people, and know that I am God, the invincible One, - invincible both in Myself and in My people, - who will be acknowledged in My exaltation by all the world. A similar inferential admonition closes -12. With this admonition, which is both warning and threatening at the same time, the nations are dismissed; but the church yet once more boasts that Jahve Tsebaoth is its God and its stronghold. Exultation at the Lord’s Triumphant Ascension Whilst between Ps 45 and scarcely any other bond of relationship but the similar use of the significant על־כּן can be discovered, has, in common with , not only the thought of the kingly exaltation of Jahve over the peoples of the earth, but also its historical occasion, viz., Jehoshaphat’s victory over the allied neighbouring nations, - a victory without a conflict, and consequently all the more manifestly a victory of Jahve, who, after having fought for His people, ascended again amidst the music of their celebration of victory; an event that was outwardly represented in the conducting of the Ark back to the temple ( ). has grown out of this event. The strophe schema cannot be mistaken, viz., 8. 8. 4. On account of the blowing of the trumpet mentioned in , this Psalm is the proper new year’s Psalm in the synagogue (together with Ps 81, the Psalm of the second new year’s feast day); and on account of the mention of the ascension of Jahve, it is the Psalm for Ascension day in the church. Luther styles it, the “Christ ascended to Heaven of the sons of Korah.” Paulus Burgensis quarrels with Lyra because he does not interpret it directly of the Ascension; and Bakius says: Lyranus a Judaeis seductus, in cortice haeret . The whole truth here, as is often the case, is not to be found on either side. The Psalm takes its occasion from an event in the reign of Jehoshaphat. But was the church of the ages succeeding required to celebrate, and shall more especially the New Testament church still celebrate, that defeat of the allied neighbouring peoples? This defeat brought the people of God repose and respect for a season, but not true and lasting peace; and the ascent at that time of Jahve, who had fought here on earth on behalf of His people, was not as yet the ascent above the powers that are most hurtful to His people, and that stand most in the way of the progress of salvation, viz., those powers of darkness which form the secret background of everything that takes place upon earth that is in opposition to God. Hence this Psalm in the course of history has gained a prophetic meaning, far exceeding its first occasion, which has only been fully unravelled by the ascension of Christ.

‏ Psalms 46:8

Psa 46:8-11 (Hebrew_Bible_46:9-12) The mighty deeds of Jahve still lie visibly before them in their results, and those who are without the pale of the church are to see for themselves and be convinced. In a passage founded upon this, Psa 66:5, stands מפעלות אלהים; here, according to Targum and Masora (vid., Psalter, ii. 472), מפעלות יהוה. ^{▼▼Nevertheless מפעלות אלהים is also found here as a various reading that goes back to the time of the Talmud. The oldest Hebrew Psalter of 1477 reads thus, vide Repertorium für Bibl. und Morgenländ. Liter. v. (1779), 148. Norzi decides in favour of it, and Biesenthal has also adopted it in his edition of the Psalter (1837), which in other respects is a reproduction of Heidenheim’s text.}

Even an Elohimic Psalm gives to the God of Israel in opposition to all the world no other name than יהוה. שׁמּות does not here signify stupenda (Jer 8:21), but in accordance with the phrase שׂוּם לשׁמּה, Isa 13:9, and frequently: devastations, viz., among the enemies who have kept the field against the city of God. The participle משׁבּית is designedly used in carrying forward the description. The annihilation of the worldly power which the church has just now experienced for its rescue, is a prelude to the ceasing of all war, Mic 4:3 (Isa 2:4). Unto the ends of the earth will Jahve make an end of waging war; and since He has no pleasure in war in general, much less in war waged against His own people, all the implements of war He in part breaks to pieces and in part consigns to the flames (cf. Isa 54:16.). Cease, cries He (Psa 46:10) to the nations, from making war upon my people, and know that I am God, the invincible One, - invincible both in Myself and in My people, - who will be acknowledged in My exaltation by all the world. A similar inferential admonition closes Psa 2:1-12. With this admonition, which is both warning and threatening at the same time, the nations are dismissed; but the church yet once more boasts that Jahve Tsebaoth is its God and its stronghold. Exultation at the Lord’s Triumphant Ascension

Whilst between Ps 45 and Psa 46:1-11 scarcely any other bond of relationship but the similar use of the significant על־כּן can be discovered, Psa 47:1-9 has, in common with Psa 46:1-11, not only the thought of the kingly exaltation of Jahve over the peoples of the earth, but also its historical occasion, viz., Jehoshaphat’s victory over the allied neighbouring nations, - a victory without a conflict, and consequently all the more manifestly a victory of Jahve, who, after having fought for His people, ascended again amidst the music of their celebration of victory; an event that was outwardly represented in the conducting of the Ark back to the temple (2Ch 20:28). Psa 47:1-9 has grown out of this event. The strophe schema cannot be mistaken, viz., 8. 8. 4.

On account of the blowing of the trumpet ^{▼▼In connection with which, עלה then is intended to point to the fact that, when the sound of the trumpets of Israel begins, God rises from the throne of justice and takes His seat upon the throne of mercy: vid., Buxtorf, Lex. Talmud. col. 2505.} mentioned in Psa 47:6, this Psalm is the proper new year’s Psalm in the synagogue (together with Ps 81, the Psalm of the second new year’s feast day); and on account of the mention of the ascension of Jahve, it is the Psalm for Ascension day in the church. Luther styles it, the “Christ ascended to Heaven of the sons of Korah.” Paulus Burgensis quarrels with Lyra because he does not interpret it directly of the Ascension; and Bakius says: Lyranus a Judaeis seductus, in cortice haeret. The whole truth here, as is often the case, is not to be found on either side. The Psalm takes its occasion from an event in the reign of Jehoshaphat. But was the church of the ages succeeding required to celebrate, and shall more especially the New Testament church still celebrate, that defeat of the allied neighbouring peoples? This defeat brought the people of God repose and respect for a season, but not true and lasting peace; and the ascent at that time of Jahve, who had fought here on earth on behalf of His people, was not as yet the ascent above the powers that are most hurtful to His people, and that stand most in the way of the progress of salvation, viz., those powers of darkness which form the secret background of everything that takes place upon earth that is in opposition to God. Hence this Psalm in the course of history has gained a prophetic meaning, far exceeding its first occasion, which has only been fully unravelled by the ascension of Christ.