46 Jehovah lives, and blessed be my rock; And exalted be the God of my salvation, 47 The God who gave me revenges And subdued peoples under me, 48 My deliverer from my enemies: Yea, from my assailants Thou didst set me on high, From the man of violence didst Thou rescue me. 49 Therefore will I give Thee thanks among the nations, Jehovah; And to Thy name will I sing praise. 50 He magnifies salvations for His king, And works loving-kindness for His anointed, For David and for his seed for evermore. The description of the theophany (vv. 7-19) and that of the psalmist's God-won victories (vv. 32-46) appear to refer to the same facts, transfigured in the former case by devout imagination and presented in the latter in their actual form. These two portions make the two central masses round which the psalm is built up. They are connected by a transitional section, of which the main theme is the power of character to determine God's aspect to a man as exemplified in the singer's experience; and they are preceded and followed by an introduction and a conclusion, throbbing with gratitude and love to Jehovah, the Deliverer. The Davidic authorship of this psalm has been admitted even by critics who are slow to recognise it. Cheyne asks, as if sure of a negative answer, "What is there in it that suggests the history of David?" ("Orig. of the Psalter," p. 205). Baethgen, who "suspects" that a Davidic psalm has been "worked over" for use in public worship, may answer the question: "The following points speak for the Davidic authorship. The poet is a military commander and king, who wages successful wars, and subdues peoples whom he hitherto did not know. There is no Israelite king to whom the expressions in question in the psalm apply so closely as is the case with David." To these points may be added the allusions to earlier trials and perils, and the distinct correspondence, in a certain warmth and inwardness of personal relation to Jehovah, with the other psalms attributed to David, as well as the pregnant use of the word _to flee to a refuge_, applied to the soul's flight to God, which we find here (ver. 2) and in the psalms ascribed to him. If the clear notes of the psalm be the voice of personal experience, there is but one author possible--namely, David--and the glow and intensity of the whole make the personification theory singularly inadequate. It is much easier to believe that David used the word "temple" or "palace" for Jehovah's heavenly dwelling, than that the "I" of the psalm, with his clinging sense of possession in Jehovah, his vivid remembrance of sorrows, his protestations of integrity, his wonder at his own victories, and his triumphant praise, is not a man, but a frosty personification of the nation.