This Psalm exhibits the failure of all testimonial agency in deliverances, and blessings on the people as such, and the transfer into, or rather accomplishment of blessing in the raising up of David, the Prince in whom blessing and security was secured. Further, I notice the teaching of children in it, as the order of blessing; compare Gen. 18:19 and Psa. 22, at the end; Deut. 4:9, 10; chap. 6: 7 and chap. 11:19. It is a specific character of the dispensation, and of ordered blessing-attention can well see many instances of it in the history of Israel, closing, in Solomon, in Proverbs. There is great reckoning upon God in it, nor is it passed by in Christianity, see Eph. 6
There are two things in the Psalm—deliverance and ease, and blessings in the wilderness. The arm of the Lord—provocations here, and limiting the Holy One of Israel when He was their (only) portion, foolishness—judgments on their oppressors, enemies, and giving them their inheritance-their turning to false gods, when they were at ease, in spite of this distinctive salvation; compare all the Prophets, and Isa. 43:12. Hence judgment on the people (so God known) but David raised up in grace, and the vindication of His people, see Deut. 32:36.
It is a most comprehensive Psalm; maschil (causing to understand) as to the hopes, and the whole order of the hopes of Israel—their failure—the order of them—practical faithfulness—and the security (raising up) of David; compare Isa. 55:3 and Acts 13, and so Peter, also Acts 2. Also this is a specific portion of prophecy, compare its quotation in Matt. 13, and notes on that.
The language of this Psalm is remarkable. It begins with the right of Jehovah, "Give ear, 0 my people." But it is in the love of the same interests "which we have heard and known, which our fathers have told us." Who makes this mighty link? The Spirit of Christ who is Jehovah, speaking in the Remnant who recognize His truth in the midst of the people, the nation. Accordingly their history is gone through, but not merely to characterize them, but to characterize Him—to afford that, in grace, which was their only security, for David was a king given in grace. Therefore there is no mention of Saul, but of perfect failure under all circumstances, and the favor of the Lord interposing in strength. The Lord awakes by His own gracious view of the desolation of His people—His pity awoke-an encouragement of grace for the latter days, in their trouble.
"Thou leddest thy people"—there was the great principle of favor, but there was much more that God had to reveal for their thoughts in detail. Under this leading, in the midst of all favors, they had walked in rebellion, disbelief and lust, i.e., in the wilderness with God, when He was teaching them Himself. Then, as to all the judgments God had exercised in Egypt, and on the Canaanites in their favor—forgetfulness, and giving themselves up to do the like. Then God gives them up as He had chastened them for their lust in the wilderness "He forsook Shiloh"; to this, Jeremiah refers. Also, “He gave his people over "; these latter day trials were not the first time—it was an old history. But their misery, as ever (so in Egypt) awoke the Lord and He smote their enemies, and raised up the Beloved for their deliverer. This was the lesson, a pregnant lesson for them.
These parables and proverbs of old prove that it was not merely for David's time, that He who taught Asaph, taught this Psalm. Their business, as in Psa. 22, was to teach their children.
There are some other points in this history. First, the rejection of Ephraim, when strength and prosperity was among His own people, and therefore their early sin is mentioned, for, though God is supreme, there is always consistency of character, if supremacy in grace, though He had endured with great longsuffering. Further, the supreme choice of Zion, and Judah which He loved-the exaltation of His house. Shiloh was, I believe, in Ephraim. The rejection of Ephraim, and choice of Judah, is strongly presented in the Psalm. The Psalm is a parable really.
49. “The fierceness of his anger." Za-am is indignation, punitive anger against evil; see Hab. 3:12. Aph, anger, wrath. Ke-tzeph, the breaking forth of wrath; from cutting, breaking. Kharah (he kindled) heat of anger. Kharon, wrath, in Lam. 1:12; in chapter 2: 6, we have za-am aph (b'za-am-ap-po, in the punitive anger of His wrath). Aph (anger) is very common, and so is karate (kindled). In Psa. 102:11, we have ke-tzeph, wrath. In Lam. 2:2, ev'rah, arrogance or wrath, seemingly one who passes beyond the bounds of self-restraint. In Hab. 3:8, also it is kharah (kindled) and aph (wrath). In Lam. 2:4, khemah, warmth, heat of anger; in Dan. 11:44, it is khema, fury.
We have za-am (punitive anger) in Psa. 38:4; 69:24; 78:49; 102:11; Isaiah 10:5, 25; chap. 13: 5; chap. 26: 20; chap. 30: 27; this last is judgment on the Gentiles. Jeremiah 10:10; chap. 15: 17; chap. 50: 25 (Gentiles). Ezekiel 21: 36; chap. 22: 24, 31; he uses aph (anger), and ev'rah (wrath)—noise with it. Aph is common—Dan. 8:19 (Israel), chap. 11: 36 (Israel); Hos. 7:16 (unusual of men, princes); Nah. 1:6; Hab. 3:12; Zeph. 3:8; here also with kha-ron appi (my fierce anger). Its sense is clear. Hos. 7:16 is the only exception.
There is also another word za-aph (displeasure), but not so strong as za-am (punitive anger). Ra-gaz (he moved with a violent commotion) is more the excitement of anger—ragehe shook with rage. Ka-as (vexation) is ill humors.