#Psalms 47 1 full#

The so-called 'cultic' interpretation is based upon the pagan notion that human nations could 'enthrone God' by some ritualistic performance, involving all kinds of pretensions regarding the `magical' power of such ceremonies. 12 (Revelation) of our New Testament Series, pp.

#Psalms 47 1 full#

For those interested in a full discussion of this question, we refer to Vol.

The current dispensation of the Grace of God is the Millennium. We accept Yates' statement here as correct, being wrong only in his identifying the reign of Christ as synonymous with the so-called Millennial reign of Christ following the present dispensation. Kyle Yates, one of the translators of the RSV, is as knowledgeable as anyone in this generation and he flatly declared that, 'There is no direct evidence that such a festival took place in pre-Exilic days.' The same scholar added that, 'In its prophetic aspect, this Psalm finds its fulfilment in the future reign of Christ on earth.' We do not believe there ever was any such 'cultic practice' among the Hebrew people, the whole conception of such a thing being founded merely in men's imagination.

The third so-called 'interpretation' we reject altogether as being merely a recent device artificially contrived by critics as a means of excluding any reference here to the Messiah. There are three different interpretations for this chapter, listed by Baigent as, (1) 'The celebration song of a recent historical victory, (2) a hymn anticipating the future establishment of the kingdom of God, and (3) a cultic enthronement hymn.' The citizens of Jerusalem are proud of their city, but they are prouder still of their God who has preserved it (12-14). Throughout the towns of Judah, and even in other countries, there is rejoicing (9-11). In thanks for the victory, the people flock to the temple to praise God. Israel’s people had heard of God’s marvellous acts in the past now they have seen them with their own eyes (8). They were broken in pieces as ships smashed in a storm (4-7). Enemies thought they could destroy Jerusalem, but God scattered them. More than that, they praise the God who saved it (48:1-3). Now that their beloved city Jerusalem has been saved, the people praise its beauty and strength. All nations are, like Israel, under the rule of the God of Abraham (8-9). He takes his seat on his throne again, king of the world. Now he is seen returning to heaven to the sound of his people’s praises (5-7). The king who rules over all has come down from heaven, fought for his people and given them victory (47:1-4). The psalmist calls upon people of all nations to worship God with reverence and joy. Therefore, opponents should stop fighting against him and realize that he is the supreme God, the supreme ruler of the world (8-11). The Almighty is still in full control, and he gives strength to his people (4-7). He has an inner calmness, likened to a cool refreshing stream that flows gently from God. No matter what troubles he meets, whether from earthquakes, floods or wars, the person who trusts in God is not overcome by them (46:1-3).

One example of such a deliverance was on the occasion of Assyria’s invasion of Judah during the reign of Hezekiah ( 2 Kings 18:9-37). Confident in tone and bold in expression, these three psalms express praise to God for delivering Jerusalem from an enemy invasion.