42-49. Israel's Ruin.
 A1   B  42,43. The Ruin and Oppression realized. No help from man. It opens with crying and  tears as 
               Exodus does. [Cp. Ex. 2:23; 3:7-9; 6:9.]
        C  D  44. The cry for help to the Deliverer and Redeemer.
            E  45. The Deliverer praised. Answer to the cry.
        C  D  46. The help of the Deliverer.
            E  47,48. The Deliverer praised.
       B  49. The Ruin, and need of Redemption realized. No help from man, only from God.

 A2   F  50. God speaks to His People. He beaks the silence as in Exodus 3:4. Cp. Heb. 12:25,26.
        G  51. Transgression. Confessed and forgiven.
        G  52,53,54,55. Transgressors. Unconffessed and destroyed.
       F  56,57,58,59,60. God's People speak to Him of Israel's Redeemer and His work: Telling of 
                        Death and Resurrection.

 A3   H  K  61,62,63,64. Israel waits for Deliverance "from the ends of the earth", which is the work
                        of God alone.
        L  65. Zion waits for her blessing.
         M  66,67. Praise promised. The Trouble remembered.
          J  68. The Answer to 61-67. God Arises. "Bless be God."
       H   K  69. The King waits for Deliverance from sufferings, shame, and sorrow. [The Trespass Offering].
        L  70. The King waits for His Deliverance. "Make haste".
         M  71. Praise promised. The Trouble remembered.
          J  72. The Answer. The King Reigns. "Blessed be the Lord God". This was all His desire. [2 Sam. 23:6]. The Redeemed Nation blessed, and a blessing to all nations.

   Exodus is the Greek, and in the name given to the book by the Septuagint Translators as descriptive of its chief event - the going out of Israel from Egypt. But the Hebrew title for it is [ve'elleh shemoth], "And these are the names." The Book is thus called because it begins with the names of those who came into the place from where they were redeemed and delivered from their ruin and oppression.

   It is indeed the book of "the Names"; for not only does the Lord speak so pointedly of knowing Moses "by name" [33:12,17], but Moses asks by what Name he is to speak of God of their father to the Israelites [3:13], and the Lord reveals His name [3:14,15]; while in 6:3; 33:19; and 34:5-7, He further proclaims it. So again, of the "Angel" that was sent before the People [23:20], Yahaveh said, "My Name is in Him" [23:21]. Moses speaks to Pharaoh in the name of Yahaveh [5:23]; and Pharaoh is raised up "that My Name may be declared throughout all the earth" [9:16]. Bezaleel is said to have been "called" by name [31:2], whereas a different phrase is used of Aholiab [31;6] both here and in 35:30 and 34. It is in Exodus also that we have the particular instructions as to the engraving of the names on the shoulder-stones of the ephod [28:9-12], and on the breast-plate stones [15-21], which were strictly carried out [39;6-7 and 8-14]. Thus "the names of the sons of Israel" were borne before the Lord with the Redeeming blood in the Holy of Holies. Moreover, these names appear at the beginning of Exodus, in connection with the Ruin; and at the end in connection with the Redemption "before God in the Sanctuary"; while we have the name of the Redeemer proclaimed and celebrated throughout, "The Lord is His name" [Ex. 15:3].    The Title "Exodus" also occurs in Luke 9:21, where it is the subject of which Messiah spoke with Moses and Elijah on "the holy mount". This subject was His Redemption work, viz. the "exodus which He should accomplish at Jerusalem", which was the great Antitype of that accomplished by Moses.

   The types of Exodus are also the types of Redemption. The Divine title Yah, the concentrated form of Yahaveh, occurs for the 1st time in the Book of Exodus [15:3]; and it occurs also for the 1st time in the Psalms in this 2nd or Exodus Book [Ps. 68:4].

   In this 2nd Book of the Psalms we find the subject-matter corresponding with that of Exodus. Like the other books, its teaching is dispensational. In the Genesis Book, Man is the central thought; in this Exodus Book, it is the Nation of Israel around which the counsels and purposes of God are centered. It opens with the "cry" from the depth of the Ruin and Oppression , as Exodus does; and it ends with the King reigning over the redeemed Nation [Ps. 72], brought 'again the second time" from the 4 corners of the earth [Isa. 11:11]; as it was brought the 1st time from Egypt; and, at length, made a blessing to all families of the earth.



B  A1  42:1-3. Cry from afar.
    B1  42:4. Hope. "I remember".
     C1  42:5. Appeal. "Why cast down?" Praise.
   A2  42:6,7. Cry from afar.
    B2  42:8-10. Hope. "Yehovah will command.", &c.
     C2  42:11. Appeal. "Why cast down?" Praise.
   A3  43:1,2. Cry from afar.
    B3  43:3,4. Hope. "I will go."
     C3  43:5. Appeal. "Why cast down?" Praise.

(It has to do with Israel; as the 1st Book [1-41] had to do with Man. Psalm 42 and 43 are linked together, because [1] Ps. 43 has no title; [2] the Structure shows the correspondence of the repeated appeal.)

(Instruction by the descendants of Korah.)

(The 1st of 11 Psalms so distinguished so distinguished. Korah died by Divine judgment [Num. 16:31-35], but his sons were spared in grace [Num. 26;11]. The men of Num. 16;32 did not include the "descendants".)

Psalm 42)

1 As the hart cries (or longs. Cp. Joel 1:20. The cry of Israel in Egypt) for the water channels (water in gorges or pipes, difficult of approach. See 2 Sam. 22:16),
So pant I myself upon you, O God (Heb. Elohim. The Creator, not yet revealed as Yehovah to Israel in the Egyptian oppression).
2 My soul thirsts for GOD (Heb. El. Because "the living", in contrast with idols), for the living God:
When shall I come and see the face God?
3 My tears have been my meat day and night,
While they all the day say to me, "Where is your God?"

4 When I remember these things, I pour out my soul in me:
For I shall go with the multitude, I shall go with them to the house of God,
With the voice of joy and praise, with a multitude that kept feast days.

5 Why are you cast down, O myself?
And why are you disquieted in me? hope you in God:
For I shall yet praise Him for the great help (or great salvation) of His countenance (put for the whole person).

6 O my God, I myself am cast down within me:
Therefore will I remember You from the land of Jordan, (See 2 Sam. 17:22)
And of the Hermons (refers to the 2 peaks), from the mountain Mizar.
7 Deep call unto deep at the noise of Your waterspouts:
All Your waves and Your billows are gone over me.

8 The LORD (Yehovah) will command his loving-kindness in the day time,
And in the night His song shall be with me,
And my prayer to the God of my life.
9 I will say to God my fortress (see Deut. 32:13. Ps. 18;1,2), "Why have You forgotten me?
Why go I mourning because of the oppression of the enemy?"
10 As with a sword in my bones, my adversaries reproach me;
While they say daily to me, "Where is your God?"

11 Why are you cast down, O myself?
And why are you disquieted within me?
Hope you in God: for I shall yet praise Him,
Who is the salvation of my countenance, and my God.

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