1 Come, let us raise shrill cries of joy to Jehovah,
Let us shout aloud to the Rock of our Salvation.
2 Let us go to meet His face with thanksgiving,
With songs let us shout aloud to Him.
3 For Jehovah is a great God,
And a great King above all gods.
4 In whose hand are the deep places of the earth,
And the peaks of the mountains are His.
5 Whose is the sea, and He made it,
And the dry land His hands formed.
6 Come, let us worship and bow down,
Let us kneel before Jehovah our Maker,
7 For He is our God,
And we are the people of His pasture and the sheep of His hand.
To-day, if ye would listen to His voice,
8 Harden not your hearts, as [at] Meribah,
As [in] the day of Massah in the wilderness,
9 Where your fathers tempted Me,
Proved Me and saw My work.
10 Forty years loathed I [that] generation,
And said, "A people going astray in heart are they,
And they know not My ways."
11 So that I sware in My wrath,
"Surely they shall not come into My rest."
This psalm is obviously divided into two parts, but there is no
reason for seeing in these two originally unconnected fragments.
Rather does each part derive force from the other; and nothing is
more natural than that, after the congregation has spoken its joyful
summons to itself to worship, Jehovah should speak warning words as
to the requisite heart-preparation, without which worship is vain.
The supposed fragments are fragmentary indeed, if considered apart.
Surely a singer has the liberty of being abrupt and of suddenly
changing his tone. Surely he may as well be credited with discerning
the harmony of the change of key as some later compiler. There could
be no more impressive way of teaching the conditions of acceptable
worship than to set side by side a glad call to praise and a solemn
warning against repeating the rebellions of the wilderness. These
would be still more appropriate if this were a post-exilic hymn; for
the second return from captivity would be felt to be the analogue of
the first, and the dark story of former hard-heartedness would fit
very close to present circumstances.
The invocation to praise in vv. 1, 2, gives a striking picture of
the joyful tumult of the Temple worship. Shrill cries of gladness,
loud shouts of praise, songs with musical accompaniments, rang
simultaneously through the courts, and to Western ears would have
sounded as din rather than as music, and as more exuberant than
reverent. The spirit expressed is, alas! almost as strange to many
moderns as the manner of its expression. That swelling joy which
throbs in the summons, that consciousness that jubilation is a
conspicuous element in worship, that effort to rise to a height of
joyful emotion, are very foreign to much of our worship. And their
absence, or presence only in minute amount, flattens much devotion,
and robs the Church of one of its chief treasures. No doubt, there
must often be sad strains blended with praise. But it is a part of
Christian duty, and certainly of Christian wisdom, to try to catch
that tone of joy in worship which rings in this psalm.
The three following verses (3-5) give Jehovah's creative and
sustaining power, and His consequent ownership of this fair world, as
the reasons for worship. He is King by right of creation. Surely it
is forcing unnatural meanings on words to maintain that the psalmist
believed in the real existence of the "gods" whom he disparagingly
contrasts with Jehovah. The fact that these were worshipped
sufficiently warrants the comparison. To treat it as in any degree
inconsistent with Monotheism is unnecessary, and would scarcely
have occurred to a reader but for the exigencies of a theory. The
repeated reference to the "hand" of Jehovah is striking. In it are
held the deeps; it is a plastic hand, "forming" the land, as a potter
fashioning his clay; it is a shepherd's hand, protecting and feeding
his flock (ver. 7). The same power created and sustains the physical
universe, and guides and guards Israel. The psalmist has no time
for details; he can only single out extremes, and leave us to infer
that what is true of these is true of all that is enclosed between
them. The depths and the heights are Jehovah's. The word rendered
"peaks" is doubtful. Etymologically it should mean "fatigue," but
it is not found in that sense in any of the places where it occurs.
The parallelism requires the meaning of _heights_ to contrast with
_depths_, and this rendering is found in the LXX., and is adopted by
most moderns. The word is then taken to come from a root meaning "to
be high." Some of those who adopt the translation _summits_ attempt
to get that meaning out of the root meaning _fatigue_, by supposing
that the labour of getting to the top of the mountain is alluded to
in the name. Thus Kay renders "the mountains' toilsome heights," and
so also Hengstenberg. But it is simpler to trace the word to the
other root, _to be high_. The ownerless sea is owned by Him; He made
both its watery waste and the solid earth.
But that all-creating Hand has put forth more wondrous energies than
those of which heights and depths, sea and land, witness. Therefore,
the summons is again addressed to Israel to bow before "Jehovah our
Maker." The creation of a people to serve Him is the work of His
grace, and is a nobler effect of His power than material things. It
is remarkable that the call to glad praise should be associated with
thoughts of His greatness as shown in creation, while lowly reverence
is enforced by remembrance of His special relation to Israel. We
should have expected the converse. The revelation of God's love,
in His work of creating a people for Himself, is most fittingly
adored by spirits prostrate before Him. Another instance of apparent
transposition of thoughts occurs in ver. 7_b_, where we might have
expected "people of His hand and sheep of His pasture." Hupfeld
proposes to correct accordingly, and Cheyne follows him. But the
correction buys prosaic accuracy at the cost of losing the forcible
incorrectness which blends figure and fact, and by keeping sight
of both enhances each. "The sheep of His hand" suggests not merely
the creative but the sustaining and protecting power of God. It is
hallowed for ever by our Lord's words, which may be an echo of it:
"No man is able to snatch them out of the Father's hand."
The sudden turn from jubilant praise and recognition of Israel's
prerogative as its occasion to grave warning is made more impressive
by its occurring in the middle of a verse. God's voice breaks in upon
the joyful acclamations with solemn effect. The shouts of the adoring
multitude die on the poet's trembling ear, as that deeper Voice is
heard. We cannot persuade ourselves that this magnificent transition,
so weighty with instruction, so fine in poetic effect, is due to the
after-thought of a compiler. Such an one would surely have stitched
his fragments more neatly together than to make the seam run through
the centre of a verse--an irregularity which would seem small to a
singer in the heat of his inspiration. Ver. 7_c_ may be either a wish
or the protasis to the apodosis in ver. 8. "If ye would but listen to
His voice!" is an exclamation, made more forcible by the omission of
what would happen then. But it is not necessary to regard the clause as
optative. The conditional meaning, which connects it with what follows,
is probably preferable, and is not set aside by the expression "His
voice" instead of "My voice"; for "similar change of persons is very
common in utterances of Jehovah, especially in the Prophets" (Hupfeld).
"To-day" stands first with strong emphasis, to enforce the critical
character of the present moment. It may be the last opportunity. At all
events, it is an opportunity, and therefore to be grasped and used.
A doleful history of unthankfulness lay behind; but still the Divine
voice sounds, and still the fleeting moments offer space for softening
of heart and docile hearkening. The madness of delay when time is
hurrying on, and the longsuffering patience of God, are wonderfully
proclaimed in that one word, which the Epistle to the Hebrews lays hold
of, with so deep insight, as all-important.
The warning points Israel back to ancestral sins, the tempting
of God in the second year of the Exodus, by the demand for water
(Exod. xvii. 1-7). The scene of that murmuring received both
names, Massah (temptation) and Meribah (strife). It is difficult
to decide the exact force of ver. 9_b_. "Saw My work" is most
naturally taken as referring to the Divine acts of deliverance and
protection seen by Israel in the desert, which aggravated the guilt
of their faithlessness. But the word rendered "and" will, in that
case, have to be taken as meaning "although"--a sense which cannot
be established. It seems better, therefore, to take "work" in the
unusual meaning of acts of judgment--His "strange work." Israel's
tempting of God was the more indicative of hardheartedness that it
was persisted in, in spite of chastisements. Possibly both thoughts
are to be combined, and the whole varied stream of blessings and
punishments is referred to in the wide expression. Both forms of
God's work should have touched these hard hearts. It mattered not
whether He blessed or punished. They were impervious to both. The
awful issue of this obstinate rebellion is set forth in terrible
words. The sensation of physical loathing followed by sickness is
daringly ascribed to God. We cannot but remember what John heard in
Patmos from the lips into which grace was poured: "I will spue thee
out of My mouth."
But before He cast Israel out, He pled with them, as ver. 10_b_ goes
on to tell: "He said, 'A people going astray in heart are they.'" He
said so, by many a prophet and many a judgment, in order that they
might come back to the true path. The desert-wanderings were but a
symbol, as they were a consequence, of their wanderings in heart.
They did not know His ways; therefore they chose their own. They
strayed in heart; therefore they had an ever-increasing ignorance of
the right road. For the averted heart and the blind understanding
produce each other.
The issue of the long-protracted departure from the path which God
had marked was, as it ever is, condemnation to continue in the
pathless wilderness, and exclusion from the land of rest which God
had promised them, and in which He Himself had said that He would
make His resting-place in their midst. But what befell Israel in
outward fact was symbolical of universal spiritual truth. The hearts
that love devious ways can never be restful. The path which leads
to calm is traced by God, and only those who tread it with softened
hearts, earnestly listening to His voice, will find repose even on
the road, and come at last to the land of peace. For others, they
have chosen the desert, and in it they will wander wearily, "for ever
roaming with a hungry heart."
The author of the Epistle to the Hebrews is laying hold of the very
kernel of the psalm, when he adduces the fact that, so many centuries
after Moses, the warning was still addressed to Israel, and the
possibility of entering the Rest of God, and the danger of missing
it, still urged, as showing that the Rest of God remained to be won
by later generations, and proclaiming the eternal truth that "we
which have believed do enter into rest."