21. The Refrain and Chorus in Scripture

The Refrain and Chorus in Scripture

Chapter 20

Special importance attaches to recurrence of the same sentences, when repeated at intervals, and marking the close of a stanza or strophe in a song or poem, or a section or division, in an argument or discourse. Such phrases or strains, which are called refrains, are to be carefully studied, whenever and wherever found, for they will prove to have some close relation to the truth set forth, either as summaries of what precedes or as indicating the conclusion of a paragraph, or a department of the treatment of a subject.

Refrains may be divided into four main classes, of which a few examples follow:

Sometimes a refrain serves more than one purpose at the same time, and there are some cases in which they rise to the level of the sublime. In a few instances, they form an introduction and conclusion to a section: at the beginning forecasting the object of what follows; then at the end reaffirming the principle or law stated, in view of the considerations presented. In Exodus 8:10, Moses says to Pharaoh:

“There is none like unto Jehovah, our God.” This grand, sententious declaration, here first made, is perhaps the leading refrain of all Scripture, and most frequently recurs in almost the same exact form. For instance it superbly reappears in that poem of victory, the triumphant chant of Miriam at the Red Sea:

“Who, O Jehovah, is like unto Thee among the gods! Who is like unto Thee!

Glorious in holiness, Fearful in praises, Doing wonders!” (Exodus 15:11).

Here the august saying of Moses is repeated as an exclamation by Miriam, and its meaning expanded. There is none like Jehovah, in the Majesty of His Holiness, none so worthy of reverent worship and praise, none capable of such wonder working displays of power. From time to time that refrain recurs, and it is a lesson in grace to observe the great occasions when it is again heard, to study the connection, and to note the special divine attributes and aspects of the divine glory successively set forth. For instance, in Psalms 35:10 :

“All my bones shall say, “Lord, who is like unto Thee!”

Here Jehovah is praised as the Deliverer of the poor and afflicted.

Again, in Psalms 71:19 :

“O, God! Who is like unto Thee!”

Here the special reference is to His righteousness and greatness.

Again, in Psalms 113:5-6 :

“Who is like unto the Lord, our God!”
In this case it is a tribute to His condescension in mercy and grace. In Isaiah 40:18; Isaiah 40:25 :

“To whom, then, will ye liken God!”

Here is a divine challenge to the heathen to produce any rival object of worship, or anything worthy of comparison with Him, a rebuke of all idolatry and polytheism. In Micah 7:18 :

“Who is a god like unto Thee!”
In this, the last recurrence of this exclamation, we may find its highest application. The question, “Who is like Jah?” is a play on the name Micah, which means this, as Malachi means “My Messenger.”

Micah’s interrogation plainly refers back to the wonders of the Exodus. He is exalting and extolling the wonders of Grace in forgiveness, in subduing the power of sin, and in keeping covenant (see Micah 7:18-20). Here are plain references to the passing over of the blood-sprinkled houses; then, the turning again of God, like a master general flinging his columns backward upon pursuing foes to overwhelm them with destruction at the Red Sea, and finally, to the covenant promises, sworn to Abraham and confirmed to Jacob, which explain Jehovah’s subsequent dealings with His people.

If to these instances of the Interrogation, we add the numerous recurrences of the original affirmation, “There is none like unto Jehovah,” we shall see, still more clearly, how important is that saying or the truth it embodies. Compare Deuteronomy 3:24; Deuteronomy 33:26; 1 Samuel 2:2; 2 Samuel 7:22; 1 Kings 8:23; Psalms 86:6-8; Isaiah 46:8-9; Jeremiah 10:6-16; Jeremiah 49:19, etc.

Thus an exclamation twice found in the earliest of all Biblical Psalms—the Song of Moses at the Red Sea—echoes like a thunder peal among the mountains, at critical points in Old Testament history, only with this difference that, while echoes in nature become fainter with each new reverberation or repetition, the echoes in Scripture grow louder and clearer as they recur. And as we stand and listen to echo after echo, we feel more and more the incomparable majesty, infinity, holiness of Jehovah and are inspired with awe and adoration.

Another example of refrain is found first in Exodus 20:2 :

“I am Jehovah, thy God, Which have brought thee out of the land of Egypt, Out of the house of bondage.”
This connects the name of Jehovah with this signal act of deliverance which was the beginning of the national history as a redeemed and separate people. It conspicuously reappears in Leviticus 19:36; Numbers 15:41; Deuteronomy 5:6; Psalms 81:10, etc. In fact, it is the most frequently repeated of all Scripture sentences. It suggests what may be called the Old Testament standard of measurement. Whenever, in any emergency, the Lord would remind His people both of His power and love, He referred them back to the Exodus, so that this became a sort of secondary name of Jehovah, a historic designation, identifying the great Deliverer with the covenant God. This association of the name of Jehovah with the fame of the Exodus is found hundreds of times between the event and the end of the prophetic Scriptures; and at each new repetition serves some new purpose, to add sanction to God’s law, majesty to His authority, terror to His judgments, grandeur to His covenant condescension, or glory to His gracious promises and invitations. In the Psalms, each of the five books closes with a sort of terminal refrain.

“Blessed be Jehovah, God of Israel, From everlasting and to everlasting!

Amen and amen!” (Psalms 41:13).

“Blessed be Jehovah, God, the God of Israel!

Amen and amen!” (Psalms 72:18-19).

“Blessed be Jehovah, forevermore!

Amen and amen!” (Psalms 89:52).

“Blessed be Jehovah, God of Israel From everlasting to everlasting! And let all the people say Amen!

Praise ye Jehovah!” (Psalms 106:48).

“Let everything that hath breath

Praise Jehovah.

Praise ye Jehovah!” (Psalms 150:6).

Beside the recurrence of the refrain, there is a steady advance in thought, as seen in the changes and modifications in the refrain, and the expansion of its meaning and application. From time to time special local refrains occur, as in those companion psalms, Psalms 42; Psalms 43, which open Book II.

“Why art thou cast down, O my soul?” etc. This occurs thrice, at almost equal intervals (Psalms 42:5; Psalms 42:11; Psalms 43:5).

And, when repeated, made more emphatic by considerations presented in the interval, and in the second and third cases adding “and my God.”

Psalms 45 has its own refrain:

“Jehovah of hosts is with us, The God of Jacob is our refuge.

Selah” (Psalms 45:7; Psalms 45:11).

Isaiah is rich in refrains:

“Jehovah alone shall be exalted in that day, For all this His anger is not turned away: But His hand is stretched out still”

(Isaiah 5:25; Isaiah 9:12; Isaiah 9:17; Isaiah 9:21; Isaiah 10:4).

These five repetitions indicate links of connection in his utterances. Each recurrence seems to hint that, notwithstanding all that has taken place, something more and greater is coming. But Isaiah’s most conspicuous refrain is that which occurs at the close of Isaiah 48 (Isaiah 48:22):

“There is no peace, saith Jehovah to the wicked!”
This recurs at the close of Isaiah 57 (Isaiah 57:21): “My God” being substituted for “Jehovah.”

Then, in the closing chapter (Isaiah 66:24):

“Their worm shall not die, Neither shall their fire be quenched,”
which expands and explains with awful emphasis the refrain. There is no peace to the wicked, for God’s retributive fire is without and the undying worm of an accusing conscience within. But further than this, these last twenty-seven chapters—the great Messianic poem of the Old Testament, are divided into three equal sections, of nine chapters each, by this refrain—one of the most remarkable instances in Scripture, where such a refrain serves all purposes at once, choral, musical, ethical and terminal. In Matthew 19:30; Matthew 20:16 occurs a repetition of the same sentiment in almost the same words: “Many shall be last that are first, and first that are last.” “So the last shall be first and the first last.” The latter saying is exactly the former, only the order of words is inverted. This is one of the cases in which the refrain serves to show the proper bounds of the paragraph. There should be here no chapter division, for this proverbial utterance, immediately preceding and following the parable of the laborers in the vineyard, enunciates the principle of which that parable is the illustration, and, to make it the more emphatic, it both prefaces and concludes the parable. The connection is very striking.

After the rich young man, unwilling to leave all to follow Christ, turned away sorrowful, Peter, no doubt, in a self-complacent and somewhat boastful spirit, said, “Lo, we have left all and followed Thee; what shall we have therefore?” If we mistake not there was a little disposition both to brag and grab. And our Lord uses this parable as a gentle rebuke, reminding the disciples that some who are first in their own eyes may be last in His, and those who are last in expectation and conscious merit, may prove first in realization and reward. The consciousness of self-denial and the spirit that glories in it seriously impair its value. When we are absorbed in Him, years of toil and trial for His sake seem as but a few days for the love we bear Him, as it was with Jacob when he served for Rachel. Self-surrender is close akin to self-oblivion, and a passion for God and souls leads us to a heroism that takes no count of its sacrifices. To impress this thought our Lord therefore first utters the proverb, then enforces it by a parable and then repeats it that the principle may get emphasis, and its setting may lend it impressiveness. In John 14:1; John 14:27, is perhaps the most significant illustration of the relation of these repetitions of language to the discourse which lies between. Our Lord, observing how at the hint of His withdrawal, sorrow has filled their heart, says to His disciples, “Let not your heart be troubled.” At the close of this section of His farewell address, exactly the same words are repeated. “Let not your heart be troubled,” and in this case He adds, “neither let it be afraid.” Between these two similar sayings, lie the reasons why they should not be thus troubled. If the intermediate teaching be carefully followed, it will be seen that He hints at four classes of troubles and their remedies:

Thus, having shown that faith has a solution and solace ready for every form of perplexity and anxiety, He not only repeats the words with which He began, but adds, “neither let your heart be apprehensive.” As the two verbs in the first verse are exactly the same in the original, no reason is apparent why in one case they should be translated by an indicative and in the other by an imperative; in both cases the imperative seems most natural. “Let not your heart be troubled. Believe in God; believe also in Me.” To some heart anxieties, the Fatherhood of God is the answer; to others the mediation of the Son; to others, the fact that the whole universe is the Father’s House, and that we are never out from under His roof; even death being only moving from a lower to a higher mansion or abiding place in the same universal House. And, when to all other perplexities is added the anxiety as to our daily strength for duty and trial, our Lord reminds us that in the Indwelling Spirit we are to have Heaven brought down to earth, and earth brought in constant contact and communion with heaven—communion with both Father and Son, and supplies of all needed Grace, strength and consolation, while as yet sojourning here and awaiting His return to claim His own.