We have now before us one of the choicest parts of the Old Testament, wherein there is so much of Christ and his gospel, as well as of God and his law, that it has been called the summary of both Testaments. The history of Israel; which we were long upon, instructed us in the knowledge of God. The book of Job gave us profitable disputations, concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the philosophers or disputers of this world, and directs us into communion with God. It is called, the Psalms, in Hebrew Tehillim, which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all poetical compositions, fitted to be sung. St. Peter styles it, The book of Psalms. It is a collection of Psalms, of all the Psalms that were divinely inspired, composed at several times, on several occasions, and here put together, without any dependence on each other. Thus they were preserved from being scattered and lost, and kept in readiness for the service of the church. One of these is expressly said to be the prayer of Moses. That some of them were penned by Asaph, is intimated, 2 Chronicles 29:30, where they are said to praise the Lord, in the words of David and Asaph, who is there called a seer or prophet. And some of the Psalms seem to have been penned long after, at the time of the captivity in Babylon. But the far greater part were wrote by David, who was raised up for establishing the ordinance of singing Psalms in the church of God, as Moses and Aaron were for settling the ordinance of sacrifice. Theirs indeed is superseded, but this will remain, ‘till it be swallowed up in the songs of eternity. There is little in the book of Psalms of the ceremonial law. But the moral law is all along magnified, and made honourable. And Christ the foundation, corner and top-stone of all religion, is here clearly spoken of; both his sufferings, with the glory that should follow, and the, kingdom he would set up in the world.
Adam Clarke
Introduction to the Book of Psalms
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INTRODUCTION TO THE BOOK OF PSALMS
Section 1.—on the Names Given to His Book
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Editorial note: Source collation note — paragraph 2: “is termed in hebrew ספר תהלים sepher tehillim, which some”. source PDF page 3: “is termed in Hebrew תהלים ספר Sepher Tehillim which some”. Compared with CLA_PSA.PDF PDF p. 3. The source-font or layout comparison does not securely establish every letter, mark or local sequence in these passages. The flagged language readings or layout are retained; the original source pages should be consulted for these specific readings. Additional-source investigation: an automated comparison of surrounding English text located possible corresponding passages in OCR from separately digitized printed volumes. The linked scan pages are research locators; their images have not been collated for this note's flagged readings. OCR agreement does not verify Greek or Hebrew letters, diacritics, word order, or table layout. The flagged readings or layout remain uncertain. CLA_PSA.PDF, PDF page 3; Additional printed-scan page locator (OCR context only; flagged reading unverified).
SECTION 1.—ON THE NAMES GIVEN TO HIS BOOK
THIS book is termed in Hebrew ספר תהלים Sepher Tehillim, which some learned men derive from הל hal or הלל halal, to move briskly, irradiate, shine; and translate, The Book of the Shinings forth, Irradiations, Manifestations, or Displays, namely, of Divine wisdom and love exhibited in God’s dealing with his chosen people, or with particular persons, as figures, for the time being, of what should be accomplished either in the person of Christ, or in his mystical body the Church. But as halal signifies also to praise, and praise arises from a sense of gratitude, is the expression of inward joy, and was often exhibited by brisk notes, sprightly music, &c., it may be well denominated The Book of Praises, as the major part of the Psalms have for their subject the praises of the Lord. That the Psalms were sung in the Jewish service, and frequently accompanied by musical instruments, there is no doubt, for the fact is repeatedly mentioned; and hence the most ancient translation we have of the Psalms, viz., the Septuagint, as it stands in what is called the Codex Alexandrinus, is called Ψαλτηριον, The Psaltery, which is a species of musical instrument resembling the harp, according to the accounts given of it by some of the ancients. From this term came the Psalterium of the Vulgate, and our word Psalter, all of which are deduced from the verb ψαλλω, to sing, as the voice no doubt always accompanied this instrument, and by it the key was preserved and the voice sustained. A Psalm is called in Hebrew מזמור mizmor, from זמר zamar, to cut off, because in singing each word was separated into its component syllables, each syllable answering to a note in the music.
Section 2. General Division of the Book
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SECTION 2. GENERAL DIVISION OF THE BOOK
The Hebrews divide the Psalms into five books, and this division is noticed by several of the primitive fathers. The origin of this division is not easily ascertained; but as it was considered a book of great excellence, and compared for its importance to the Pentateuch itself, it was probably divided into five books, as the law was contained in so many volumes. But where the divisions should take place the ancients are not agreed; and some of them divide into three fifties rather than into five parts; and for all these divisions they assign certain allegorical reasons which merit little attention. The division of the Hebrews is as follows:—
Book I. From Psalm 1. to Psalm 12. inclusive.
Book II. From Psalm 13. to Psalm 22. inclusive.
Book III. From Psalm 23. to Psalm 89. inclusive.
Book IV. From Psalm 90. to Psalm 106. inclusive.
Book V. From Psalm 107. to Psalm 150. inclusive.
The First, Second, and Third Books end with Amen and Amen; the Fourth, with Amen and Hallelujah; the Fifth, with Hallelujah.
But the Psalms themselves are differently divided in all the VERSIONS, and in many MSS. This is often very embarrassing to the reader, not only in consulting the Polyglots, but also in referring to theological works, whether of the Greek or Latin Church, where the Psalms are quoted; the Greek ecclesiastical writers following the Septuagint; and those of the Latin Church, the Vulgate. I shall lay a proper table of these variations before the reader, remarking first, that though they differ so much in the division of the Psalms, they all agree in the number one hundred and fifty. A Table of the Differences in dividing the Psalms between the Hebrew text and the ancient VERSIONS, Syriac, Septuagint, Chaldee, Arabic, Æthiopic, and Vulgate.
In the above versions Psalm 9. and 10. make only Psalm 9. Hence there is one Psalm less in the reckoning as you proceed to
Psalm 114., 115., which make Psalm 113. in all those versions. Hence two Psalms are lost in the reckoning.
Psalm 116. is divided at verse 9, the versions beginning Psalm cxv. at verse
10. Hence one Psalm is gained on the above reckoning.
Psalm 119. makes Psalm 118. in all the versions.
Psalm 147. they divide at verse 11, and begin Psalm 147. with verse 12. Here then the reckoning becomes equal, and all end alike with Psalm 150. In the Syriac, Septuagint, Æthiopic, and Arabic, there is what they call an extra-numeral Psalm, said to have been composed by David after his victory over Goliath. A translation of this will be found at the close of these notes.
The Hebrew MSS. agree often with the versions in uniting Psalms which the common Hebrew text has separated, and thus often support the ancient versions. These things shall be considered in the course of the notes.
Section 3.—on the Compilation of the Book, And The Authors to Whom the Psalms Have Been Attributed
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SECTION III.—ON THE COMPILATION OF THE BOOK, AND
THE AUTHORS TO WHOM THE PSALMS HAVE BEEN
ATTRIBUTED
After having said so much on the name and ancient divisions of this important book, it may be necessary to say something in answer to the question, “Who was the author of the Book of Psalms?” If we were to follow the popular opinion, we should rather be surprised at the question, and immediately answer, DAVID, king of Israel! That many of them were composed by him, there is no doubt; that several were written long after his time, there is internal evidence to prove; and that many of them were written even by his contemporaries, there is much reason to believe. That the collection, as it now stands, was made long after David’s death, is a general opinion among learned men; and that Ezra was the collector and compiler is commonly believed. Indeed all antiquity is nearly unanimous in giving Ezra the honour of collecting the different writings of Moses and the prophets, and reducing them into that form in which they are now found in the Holy Bible, and consequently the Psalms among the rest. See this subject treated at large in the preface to Ezra, &c.
In making this collection it does not appear that the compiler paid any attention to chronological arrangement. As he was an inspired man, he could judge of the pieces which came by Divine inspiration, and were proper for the general edification of the Church of God.
The writer of the SYNOPSIS, attributed to St. Athanasius, says that the friends of King Hezekiah chose one hundred and fifty Psalms out of the number of three thousand which David had composed, and that they suppressed the rest: he says farther, that this is written in the Chronicles; but it is not found in the Chronicles which we now have, though it might have been in other Chronicles which that author had seen. That some Scriptural collections were made under the influence and by the order of Hezekiah, we learn from Proverbs 25:1: “These are also proverbs of Solomon, which the men of Hezekiah, king of Judah, copied out.” But whether these were employed on the writings of the father, as they were on those of the son, we cannot tell. The above authority is too slender to support any building of magnitude.
The only method we have of judging is from the internal evidence afforded by several of the Psalms themselves, and from the inscriptions which many of them bear. As far as time and facts are concerned, many of them can be traced to the days of David, and the transactions which then occurred, and in which he bore so eminent a part. But there are others in which we find no note of time, and no reference to the transactions of David’s reign. As to the inscriptions, they are of slender authority; several of them do not agree with the subject of the Psalm to which they are prefixed, and not a few of them appear to be out of their places.
In one of the prologues attributed to St. Jerome, but probably of Eusebius, at the end of Vol. II. of St Jerome’s Works by Martinay, we find a table in which the whole Book of Psalms is dissected, showing those which have inscriptions, those which have none, and those to which the name of a particular person, as author, is prefixed. I shall give these in gross, and then in detail: Psalms without any name prefixed, 17; Psalms with an inscription, 133; in all 150.
These are afterwards divided into those which bear different kinds of titles, without names; and those which have names prefixed. I shall give these from the Quincuplex Psalterium, fol. Paris, 1513, as being more correct than in the edition of Jerome, by Martinay.
Psalms attributed to the sons of Korah: Psa. 41., 43., 44., 45., 46., 47., 48., 83., 84., 86. — 10
Psalms with the name of Asaph prefixed: Psa. 49., 72., 73., 74., 75., 76., 77., 78., 79., 80., 81., 82 — 12
A Psalm to which the name of Heman is prefixed: Psa. 87. — 1 A Psalm to which the name of Ethan is prefixed: Psa. 88. — 1 A Psalm to which the name of Moses is prefixed: Psa. 89. — 1 Psalms with titles without any name specified: A Song or Psalm, 65. A Song or Psalm, 66. A Psalm or Song, 91. A Prayer of the Afflicted,
Sum total of all kinds: Psalms having no inscription, 18. David’s, 70. Solomon’s, 2. Sons of Korah, 10. Asaph, 12. Heman, 1. Ethan, 1. Moses, 1. Psalms and Songs, 3. Prayer, 1.
Hallelujah, 18. Psalms of Degrees, 13. ——
Grand total — 150
Supposing that the persons already mentioned are the authors of those Psalms to which their names are prefixed, there are still fifty-three, which, as bearing no proper name, must be attributed to uncertain authors, though it is very probable that several of them were made by David. The reader will observe that as the preceding enumeration is taken from the Vulgate, consequently it is not exactly the same with ours: but the rules already given at page 200, will enable him to accommodate this division to that in our common Bibles, which is the same with that in the Hebrew text. In order to make the preceding table as correct as possible, I have carefully collated that in the Benedictine edition of St. Jerome’s WORKS, with professedly the same table in the Quincuplex Psalter, in both of which there are several errors. In the Works, though all the numbers are given at large, as primus, decimus, centesimus, &c., yet the sum total, under each head, rarely agrees with the items above it. This was so notoriously the case in the table in Jerome’s Works, that I thought best to follow that in the Psalter above mentioned, which had been carefully corrected by Henry Stephens.
After all, this table gives but small satisfaction, when we come to collate it with the Psalms in the Hebrew text, or as they stand in our common English Bibles. That nothing might be wanting, I have made an analysis of the whole from our present text, collating this with the Hebrew where I was in doubt; and by this the reader will see how greatly these tables differ from each other; and that many Psalms must now come under a different arrangement, because of their different titles, from that which they had in St. Jerome’s time. For instance, in St. Jerome’s time there were seventy, or, as in some copies, seventy-two Psalms that had the name of David in the inscriptions; at present there are seventy-three thus inscribed in the Hebrew text.
Section 4.—classification of the Psalms As They Stand in Our Common Version
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SECTION 4.—CLASSIFICATION OF THE PSALMS AS THEY
STAND IN OUR COMMON VERSION
Jerome gave two editions of the Latin Psalter, one from the Hebrew, and the other corrected from the Septuagint. Both of these may be found in his WORKS, and in the Quincuplex Psalter mentioned above. I shall now add a table, on a similar plan with the above, taken from our present authorized text.
A Classified Table of the Psalms taken from the text in common use Psalms which have no inscription of any kind: Psa. 1., 2., 10., 33., 43., 71., 91., 93., 94., 95., 96., 97., 99., 104., 105., 107., 114., 115., 116., 117., 118., 119., 136., 137. — 24
Psalms attributed to the sons of Korah: Psa. 42., 44., 45., 46., 47., 48., 49., 84., 85., 87. — 10
Psalms with the name of Asaph prefixed: Psa. 50., 73., 74., 75., 76., 77., 78., 79., 80., 81., 82., 83. — 12
A Psalm to which the name of Heman is prefixed: Psa. 89. — 1 A Psalm to which the name of Ethan is prefixed: Psa. 89. — 1 A Psalm to which the name of Moses is prefixed: Psa. 90. — 1 Psalms with titles without any name specified: A Song or Psalm, 66. A Psalm or Song, 67. A Psalm or Song for the Sabbath day, 92. A Psalm or Song, 98. A Psalm or Song, 100. A Prayer of the Afflicted, 102. — 6
Psalms or Songs of Degrees: Psa. 120., 121., 122., 125., 126., 128., 129., 130., 132., 134. — 10
Sum total of all kinds: Psalms having no inscription, 24. Psalms having David’s name prefixed, 73. Psalms having Solomon’s name, 2. Ditto, sons of Korah, 10. Ditto, Asaph, 12. Ditto, Heman, 1. Ditto, Ethan, 1. Psalms and Songs, 6. Hallelujah Psalms, 10. Psalms of Degrees, 10. — —
Grand total 150 — 150
After all that has been done to assign each Psalm to its author, there are few of which we can say positively, These were composed by David. Most commentators, as well as historians of the life and reign of David, have taken great pains to throw some light upon this subject, particularly Calmet, Delaney, Chandler, and Venema. The former has made seven divisions of them, to ascertain the order of time in which they were written. I shall adopt this plan, and accommodate it to the Psalms as they stand in our present authorized version, after simply remarking that there are several Psalms which appear to be ill-divided, some making two or three, which in all probability made originally but one; and others, which formerly made two or more, now improperly connected.
This has been already noticed in comparing the differences of the numeration between the versions and the Hebrew text. See p. 201; see also at the end of the following table.
Section 5.—chronological Arrangement of The Book of Psalms
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SECTION 5.—CHRONOLOGICAL ARRANGEMENT OF THE
BOOK OF PSALMS
I. PSALMS which contain no Note or Indication of the Time when written Psalm 1. “Blessed is the man,” &c. This is generally considered as a Preface to the whole book; supposed by some to have been written by David: but others attribute it to Ezra, who collected the book of Psalms.
Psalm 4. “Hear me when I call.”” The evening prayer of a pious man. Psalm 8. “O Lord our Lord.” The privileges and dignity of man. Psalm 19. “The heavens declare the glory of God.” God’s glory in the creation. The excellence, perfection, and use of the Divine law. Psalm 81. “Sing aloud unto God.” Supposed to be a Psalm usually sung at the Feast of Trumpets, or the beginning of the year; and at the Feast of Tabernacles.
Psalm 91. “He that dwelleth in the secret place.” The happiness of those who trust in the Lord. This Psalm might be placed during or after the Captivity.
Psalm 110. “The Lord said unto my Lord.” The advent, birth, passion, priesthood, and kingdom of Christ. Probably composed by David. Psalm 139. “O Lord, thou hast searched me.” On the wisdom and providence of God.
Psalm 145. “I will extol thee, my God, O King.” Thanksgiving for the general benefits bestowed by God.
In none of these is there any distinct notation of time. II. PSALMS composed by David while persecuted by Saul
Psalm 11. “In the Lord put I my trust.” Composed by David when in the court of Saul, his friends exhorting him to escape for his life from the jealousy and cruelty of Saul.
Psalm 31. “In thee, O Lord, do I put my trust.” Composed when David was proscribed, and obliged to flee from Saul’s court. Psalm 34. “I will bless the Lord at all times.” Supposed to have been composed by David, when, by feigning himself to be mad, he escaped from the court of Achish, king of Gath.
Psalm 56. “Be merciful unto me, O God.” Composed in the cave of Adullam, after his escape from Achish.
Psalm 16. “Preserve me, O God.” David persecuted by Saul, and obliged to take refuge among the Moabites and Philistines.
Psalm 54. “Save me, O God, by thy name.” David, betrayed by the Ziphims, escapes from the hands of Saul.
Psalm 52. “Why boastest thou thyself in mischief.” Composed by David when Doeg betrayed him to Saul, who, not finding him, slew the priests at Nob.
Psalm 109. “Hold not thy peace, O God.” An invective against Doeg, and the rest of his enemies.
Psalm 17. “Hear the right, O Lord.” When Saul carried his persecution to the highest pitch.
Psalm 22. “My God, my God, why hast thou forsaken me.” Saul’s persecution of David an emblem of the persecutions of Christ by the Jews.
Psalm 35. “Plead my cause, O Lord.” Against Saul and his courtiers, who plotted his destruction.
Psalm 57. “Be merciful unto me, O God.” While shut up in the cave of En-gedi; 1 Samuel 24:4.
Psalm 58. “Do ye indeed speak righteousness.” Against the wicked counsellors of Saul.
Psalm 113. “I cried unto the Lord with my voice.” David in the cave of En-gedi, 1 Samuel 24:4.
Psalm 140. “Deliver me, O Lord.” Under the same persecutions praying for Divine succour.
Psalm 141. “Lord, I cry unto thee.” Same as the preceding. Psalm 7. “O Lord my God, in thee do I put my trust.” When violently persecuted by Saul.
III. PSALMS composed after the Commencement of the reign of David, and after the Death of Saul
Psalm 2. “Why do the heathen rage.” Written by David after he had established his throne at Jerusalem, notwithstanding the envy and malice of his enemies. A prophecy of the reign of Christ. Psalm 9. “I will praise thee, O Lord, with my whole heart.” Sung by David on bringing the ark from the house of Obed-edom.
Psalm 24. “The earth is the Lord’s, and the fulness thereof.” Sung on the same occasion,
Psalm 18. “Let God arise, let his enemies be scattered.” Sung on bringing the ark from Kirjath-jearim to Jerusalem.
Psalm 101. “I will sing of mercy and Judgment.” David describes the manner in which he will form his court, his ministers, and confidential servants.
Psalm 29. “Give unto the Lord, O ye mighty.” Composed after the dearth which fell on the land because of Saul’s unjust persecution of the Gibeonites; 2 Samuel 21:1.
Psalm 20. “The Lord hear thee in the day of trouble.” Composed when David was about to march against the Ammonites and Syrians; 2 Samuel 10:16.
Psalm 21. “The king shall joy in thy strength.” Thanksgiving to God for the victory over the Ammonites, &c.; a continuation of the subject in the preceding.
Psalm 38. “O Lord, rebuke me not in thy wrath.” Composed during the time of a grievous affliction, after his transgression with Bath-sheba. See Psalm 6:1.
Psalm 39. “I said, I will take heed to my ways.” A continuation of the same subject.
Psalm 40. “I waited patiently for the Lord.” Thanksgiving for his recovery. Psalm 41. “Blessed is he who considereth the poor.” A continuation of the preceding subject.
Psalm 6. “O Lord, rebuke me not in thine anger.” Supposed to be written in a time of sickness after his sin with Bath-sheba. See Psalm 38:1. Psalm 51. “Have mercy upon me, O God.” Written after he received the reproof by Nathan the prophet; 2 Samuel 12:13, 22. Psalm 32. “Blessed is he whose transgression is forgiven.” Written about the same time, and on the same subject.
Psalm 33. “Rejoice in the Lord, O ye righteous.” A continuation of the preceding Psalm.
IV. PSALMS composed during the rebellion of Absalom
Psalm 3. “Lord, how are they increased that trouble me?” When David was driven from Jerusalem by Absalom.
Psalm 4. “Hear me when I call.” Composed at the same time. Psalm 55. “Give ear to my prayer.” When he was flying from Jerusalem before Absalom.
Psalm 62. “Truly my soul waiteth upon God.” Exercising faith and patience during Absalom’s rebellion.
Psalm 70. “Make haste, O God, to deliver me.” During the same. Psalm 71. “In thee, O Lord, do I put my trust.” Continuation of the preceding.
Psalm 143. “Hear my prayer, O Lord.” Written during the war with Absalom.
Psalm 144. “Blessed be the Lord my strength.” Written after the overthrow of Absalom, Sheba, and other rebels.
V. Psalms written between the Rebellion of Absalom, and the Babylonish Captivity
Psalm 18. “I will love thee, O Lord, my strength.” Thanksgivings for all the benefits which David had received from God. See 2 Samuel 22:1-51.
Psalm 30. “I will extol thee, O Lord.” Composed at the dedication of the threshing-floor of Ornan; 2 Samuel 24:25.
Psalm 22. “Give the king thy judgments.” Composed by David when he invested Solomon with the kingdom.
Psalm 45. “My heart is inditing a good matter.” Written by the sons of Korah, for Solomon’s marriage.
Psalm 28. “Give ear, O my people.” Sung by the choir of Asaph, on the victory gained by Asa over Baasha king of Israel; 2 Chronicles 16:4, &c.
Psalm 82. “God standeth in the congregation.” Instructions given to the judges in the days of Jehoshaphat, king of Judah.
Psalm 83. “Keep not thou silence, O God.” Thanksgiving for the victories of Jehoshaphat, king of Judah, over the Ammonites, Idumeans, and others. See 2 Chronicles 20:1, &c.
Psalm 76. “In Judah is God known.” Sung by the choir of Asaph after the victory over Sennacherib.
Psalm 74. “O God, why hast thou cast us off?” Lamentation over the temple destroyed by Nebuchadnezzar.
Psalm 79. “O God, the heathen are come.” On the same subject; composed probably during the captivity.
VI. Psalms composed during the Captivity
Psalm 10. “Why standeth thou afar off?” Lamentation of the Jews during the captivity.
Psalm 12. “Help, Lord, for the godly man ceaseth.” Composed by the captive Jews showing the wickedness of the Babylonians. Psalm 13. “How long wilt thou forget me.” Continuation of the preceding. Psalm 14. “The fool hath said in his heart.” A prayer of the poor captives for deliverance from their captivity.
Psalm 53. “The fool hath said in his heart, There is no God.” This Psalm is almost verbatim with Psalm xiv., and, like it, describes the wickedness of the Babylonians, both having been composed during the captivity. Psalm 15. “Lord, who shall abide in thy tabernacle?” This Psalm was probably intended to point out the character of those who might expect to return to their own land, and join in the temple service. Psalm 25. “Unto thee, O Lord, do I lift up my soul.” A prayer of the captives for deliverance.
Psalm 26. “Judge me, O Lord.” Continuation of the same. Psalm 27. “The Lord is my light and my salvation.” The captives express their confidence in God.
Psalm 28. “Unto thee will I cry.” Prayers and thanksgivings of the captives. Psalm 36. “The transgression of the wicked.” Complaints of the captives against the Babylonians.
Psalm 37. “Fret not thyself.’ A Psalm of consolation for the captives. Psalm 42. “As the hart panteth.” Composed by the sons of Korah during the captivity.
Psalm 43. “Judge me, O God.” Continuation of the same. Psalm 44. “We have heard with our ears.” Same subject. Psalm 49. “Hear this, all ye people.” By the sons of Korah: comfort for the captives.
Psalm 50. “The mighty God, even the Lord, hath spoken.’ God’s reprehension of the Jews, showing them the cause of their captivity. Psalm 60. “O God, thou hast cast us off.” The captives express their hope of a speedy restoration.
Psalm 64. “Hear my voice, O God.” The captives complain of their oppression under the Babylonians.
Psalm 69. “Save me, O God.” The captive Levites complain of the cruelty of the Babylonians.
Psalm 23. “Truly God is good to Israel.” Asaph warns the captives against the bad example of the Babylonians, and against being envious at the prosperity of the wicked. Compare this with Psalm 37.
Psalm 75. “Unto thee, O God, do we give thanks.” Asaph prays for the deliverance of the people.
Psalm 27. “I cried unto God with my voice.” Jeduthun and Asaph complain of the long duration of the captivity.
Psalm 80. “Give ear, O Shepherd of Israel.” Asaph prays for the deliverance of the people.
Psalm 84. “How amiable are thy tabernacles.” The sons of Korah pray for their release.
Psalm 86. “Bow down thine ear.” The same subject.
Psalm 88. “O Lord God of my salvation.” The same subject. Psalm 89. “I will sing of the mercies of the Lord.” Ethan prays for the deliverance of the captive Jews.
Psalm 90. “Lord, thou hast been our dwelling.” The Levites, the descendants of Moses, request their return from captivity. Psalm 92. “It is a good thing to give thanks.” The same subject, and by the same persons.
Psalm 93. “The Lord reigneth.” The same, by the same persons. Psalm 95. “O come, let us sing unto the Lord.” The same. Psalm 119. “Blessed are the undefiled in the way.” A Psalm supposed to have been made by Daniel, or some other captive prophet, for the instruction of the people.
Psalm 120. “In my distress I cried.” The captives pray for deliverance. Psalm 121. “I will lift up mine eyes.” The same subject. Psalm 130. “Out of the depths have I cried.” The same. Psalm 131. “Lord, my heart is not haughty.” The heads of the people pray for their return.
Psalm 132. “Lord, remember David.” A prayer of the captive Jews in behalf of the house of David.
VII. Psalms written after the Jews were permitted by the edict of Cyrus to return to their own land
Psalm 122. “I was glad when they said.” A Psalm of thanksgiving when they heard of the edict of Cyrus, permitting their return. Psalm 61. “Hear my cry, O God “ Thanksgivings when the Jews were about to return to Jerusalem.
Psalm 63. “O God, thou art my God.” A Psalm of the people, now on their return to Judea.
Psalm 124. “If it had not been the Lord, who was on our side.” On the same subject.
Psalm 23. “The Lord is my shepherd.” Thanksgiving to God for their redemption from captivity.
Psalm 87. “His foundation is in the holy mountains.” Thanksgivings by the sons of Korah for their return from captivity.
Psalm 85. “Lord, thou hast been favourable unto thy land.” Thanksgivings for their return.
Psalm 46. “God is our refuge and strength.” Sung by the sons of Korah at the dedication of the second temple.
Psalm 47. “O clap your hands, all ye people.” The same. Psalm 48. “Great is the Lord.” A continuation of the preceding. Psalm 96. “O sing unto the Lord a new song.” This and the three preceding all sung at the dedication of the second temple.
Psalm 97. “The Lord reigneth; let the earth rejoice.” Thanksgivings of the Jews for their deliverance; sung at the dedication of the second temple. Psalm 98. “O sing unto the Lord a new song; for he hath done marvellous things.” A continuation of the above.
Psalm 99. “The Lord reigneth; let the people tremble.” Sung on the same occasion.
Psalm 100. “Make a joyful noise.” On the same occasion. Psalm 102. “Hear my prayer, O Lord.” A description of the sufferings of the captives while in Babylon; and thanksgivings for their deliverance. Psalm 103. “Bless the Lord, O my soul.” On the same subject. Psalm 104. “Bless the Lord, O my soul. O Lord my God.” On the same. Psalm 105. “O give thanks unto the Lord.” Thanksgivings for deliverance from Babylon.
Psalm 106. “Praise ye the Lord. O give thanks unto the Lord.” On the same subject. A recapitulation of what God did for their fathers in Egypt and in the wilderness.
Psalm 107. “O give thanks-his mercy endureth for ever.” A fine poetical description of the miseries of the captivity.
Psalm 108. “O God, my heart is fixed.” The Jews, delivered from captivity, pray for their brethren yet beyond the Euphrates.
Psalm 111. “Praise ye the Lord. I will praise the Lord with my whole heart.” Thanksgivings of the Jews after their captivity. Psalm 112. “Praise ye the Lord. Blessed is the man that feareth.” A continuation of the same subject.
Psalm 113. “Praise ye the Lord. Praise, O ye servants.” A continuation of the above.
Psalm 114. “When Israel went out of Egypt.” The same subject. Psalm 116. “I love the Lord.” The same subject.
Psalm 117. “O praise the Lord, all ye nations.” The same subject. Psalm 126. “When the Lord turned again our captivity.” A prayer for the remnant still remaining in captivity.
Psalm 133. “Behold, how good and how pleasant.” Happy union of the priests and Levites in the service of God, after the captivity. Psalm 134. “Behold, bless ye the Lord.” An exhortation to the priests and Levites properly to discharge their duties in the temple, after they had returned from their captivity.
Psalm 135. “Praise ye the Lord. Praise ye the name of the Lord.” Same as the preceding.
Psalm 136. “O give thanks unto the Lord.” Same as before. Psalm 137. “By the rivers of Babylon, there we sat down.” The Levites on their return, relate how they were insulted in their captivity. Psalm 148. “Praise ye the Lord. Praise ye the Lord from the heavens.” Thanksgiving for deliverance from the captivity; and an invitation to all creatures to celebrate the praise of the Lord.
Psalm 149. “Praise ye the Lord. Sing unto the Lord a new song.” On the same subject.
Psalm 150. “Praise ye the Lord. Praise God in his sanctuary.” A continuation of the preceding Psalms.
Psalm 146. “Praise ye the Lord. Praise the Lord, O my soul.” Supposed to have been composed by Haggai, and Zechariah, to comfort the people when the edict of Cyrus was revoked. See the notes on this Psalm. Psalm 147. “Praise ye the Lord: for it is good.” Thanksgiving of the same prophets after the long dearth mentioned by Haggai, Haggai 1:5-11. In the Vulgate this Psalm is divided at ver. 12, “Praise the Lord, O Jerusalem;” and is supposed by Calmet to have been sung at the dedication of the walls of Jerusalem. The whole Psalm is suitable to the occasions mentioned above.
Psalm 59. “Deliver me from mine enemies.” Probably sung about the same time. See Nehemiah 4:1-23, and following chapters. Psalm 65. “Praise waiteth for thee, O God.” Composed by Haggai and Zechariah, after the Lord had sent the rain promised by Haggai, Haggai 1:12-15; and when they had begun the repairs of the temple. See Psalm 147.
Psalm 66. “Make a joyful noise.” A continuation of the above. Psalm 67. “God be merciful unto us.” The same subject. Psalm 118. “O give thanks unto the Lord; for he is good.” A song of praise after the death of Cambyses, or probably after the dedication of the walls of Jerusalem. Supposed to have been written by Nehemiah. Psalm 125. “They that trust in the Lord.” The Jews encouraging each other to resist Sanballat and Tobiah, and their other enemies. Psalm 127. “Except the Lord build the house.” Composed to encourage the people to labour at the rebuilding of the walls of Jerusalem; and to put their confidence in the Lord.
Psalm 128. “Blessed is every one that feareth the Lord.” A continuation of the preceding.
Psalm 129. “Many a time have they afflicted me.” A description of the peace and comfort enjoyed by the Jews under the reign of Darius. Psalm 138. “I will praise thee with my whole heart.” A continuation of the same subject.
For the reasons of the above chronological arrangement the reader may refer to the notes, and see also another table, page 214. This arrangement is better than none; and I hope will in the main be found as correct as can reasonably be expected, and a great help to a proper understanding of the Psalms.
Section 6. General Observations on the Great Difference of Character Between the Hebrew Poets, and Those of Greece and Italy
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SECTION 6. GENERAL OBSERVATIONS ON THE GREAT
DIFFERENCE OF CHARACTER BETWEEN THE HEBREW
POETS, AND THOSE OF GREECE AND ITALY
The Hebrew Psalter is the most ancient collection of poems in the world; and was composed long before those in which ancient Greece and Rome have gloried. Among all the heathen nations Greece had the honour of producing not only the first, but also the most sublime, of poets: but the subjects on which they employed their talents had, in general, but little tendency to meliorate the moral condition of men. Their subjects were either a fabulous theology, a false and ridiculous religion, chimerical wars, absurd heroism, impure love, agriculture, national sports, or hymns in honour of gods more corrupt than the most profligate of men. Their writings served only to render vice amiable, to honour superstition, to favour the most dangerous and most degrading passions of men, such as impure love, ambition, pride, and impiety. What is said of the Greek poets may be spoken with equal truth of their successors and imitators, the Latin poets; out of the whole of whose writings it would be difficult to extract even the common maxims of a decent morality. I am well aware that fine sentiments, strong and terse expressions, and luminous thoughts, may be found in different parts of their writings; but compared with what is of a different kind, it may be well said of these:—
“Apparent rari nantes in gurgite vasto.”
The Hebrew poets, on the contrary, justly boast the highest antiquity: they were men inspired of God, holy in their lives, pure in their hearts, labouring for the good of mankind; proclaiming by their incomparable compositions the infinite perfections, attributes, and unity of the Divine nature; laying down and illustrating the purest rules of the most refined morality, and the most exalted piety. God, his attributes, his works, and the religion which he has given to man, were the grand subjects of their Divinely inspired muse. By their wonderful art, they not only embellished the history of their own people, because connected intimately with the history of God’s providence, but they also, by the light of the Spirit of God that was within them, foretold future events of the most unlikely occurrence, at the distance of many hundreds of years, with such exact circumstantiality as has been the wonder and astonishment of considerate minds in all succeeding generations; a fact which, taken in its connection with the holiness and sublimity of their doctrine; the grandeur, boldness, and truth of their imagery; demonstrates minds under the immediate inspiration of that God whose nature is ineffable, who exists in all points of time, and whose wisdom is infinite.
Some of the greatest both of the Greek and Roman poets, were men obscure in their birth, desperate in their fortunes, and of profligate manners; a fact at once proved both by their history and by their works. But the Hebrew poets were among the greatest men of their nation: and among them were found kings of the highest character, judges of the greatest integrity, heroes the most renowned, and lawgivers whose fame has reached every nation of the earth. By means of these men the lamp of true religion has been lighted in the earth; and wherever there is a ray of truth among the sons of men, it is an emanation immediately taken, or indirectly borrowed, from the prophets, poets, and statesmen, of the sons of Jacob.
The chief of the Hebrew poets were Moses, David, Solomon, Job, or whoever was the author of the book so called, Isaiah, Jeremiah, and most of the minor prophets. Solomon himself wrote one thousand and five hymns and poems: yet we know not that we have any of his poetical works, except the Canticles, though there may be some Psalms of his composition in the book before us.
Several of the fathers, both Greek and Latin, maintain that David is the author of the whole book of Psalms. And although they allow that several of them speak of times most obviously posterior to the days of David, yet they assert that he is the author of these also, and that he spoke of those events by the spirit of prophecy! The rabbins assert that the book of Psalms was composed by ten different authors, viz. Adam, Melchizedek, Abraham, Moses, the sons of Korah, David, Solomon, Asaph, Jeduthun, and Ethan. But this opinion is slenderly supported.
Section 7. Observations on the Manner in Which Several of the Psalms Appear to Have Been Composed
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SECTION 7. OBSERVATIONS ON THE MANNER IN WHICH
SEVERAL OF THE PSALMS APPEAR TO HAVE BEEN
COMPOSED
That there were several authors, and that the Psalms were composed at different times, is sufficiently evident from the compositions themselves. The occasions also on which they were written are frequently pointed out by their contents; and these things have been kept constantly in view, in the construction of the preceding table.
There is a difficulty which should not be overlooked, and with which almost every reader is puzzled, viz., How is it that in the same Psalm we find so many different states of mind and circumstances pointed out? These could not be the experience of one and the same person, at the same time. The answer that is commonly given is this: Such Psalms were composed after the full termination of the events which they celebrate. For instance, David had fallen into distress-his sorrows became multiplied-he was filled with torturing fears. He called earnestly on the Lord for help; he was heard after a long night and fight of afflictions; and he most feelingly and sublimely praises God for his deliverance. Now all these different circumstances he describes as if then existing, though considerably distant in point of time; beginning the Psalm with the language of the deepest penitential distress, almost bordering on despair; and ending it with the strongest confidence in God, and thanksgiving for his deliverance. The thirtieth Psalm is a case in point; to the notes on which the reader is referred. Now it is possible that the psalmist, having obtained deliverance from sore and oppressive evils, might sit down to compose a hymn of thanksgiving to celebrate God’s mercies; and in order to do this the more effectually, might describe the different circumstances enumerated above, as if he were then passing through them.
But I own that, to me, this is not a satisfactory solution. I rather suppose that such Psalms, and perhaps most of those called acrostic, were composed from diaries or memoranda; and in forming a Psalm, materials out of different days, having little congruity with each other as to the time in which they happened, would necessarily enter into the composition. This supposition will, in my opinion, account for all anomalies of this kind, which we perceive in the book of Psalms.
On this rule we can account for apparent contradictions in several Psalms: taken as metrical compositions formed from memoranda of religious experience for different days, they may well express different states; as the state of the author’s mind was not likely to be precisely the same in all those times on which he made the memoranda. I can illustrate what I mean by the following extract from the Spiritual Diary of Doctor John Rutty:— “Seventh month, 1768, 3d day: Amidst our palpable desolations, matter of some comfort appeared. An inward voice of thanksgiving to God for the gift of his Son, the Lord Jesus Christ, to us Gentiles; the mystery hid from ages, adorable, incomprehensible, unutterable, and unmerited; and if the sweet singer of Israel had occasion to say, ‘Awake, sackbut, psaltery, and harp, and praise the Lord;’ so had I, so had we, so had every one whose eyes the god of this world had not blinded.
“My native fierceness seemed, in the clear vision, to be the chief sin of my bosom, not yet wholly subdued: good Lord, and God of love, subdue it!
“7th. Soul, awake! the everlasting antitypal Sabbath I trust is at hand, the end of all labours, sufferings, and sins; see and prepare for it by letting the earth now enjoy its Sabbaths, even in a gradual relaxation and holy carelessness in all the special concerns of flesh and blood.
“8th. Protracted my vesper beyond the usual tissue, by reason of a sweet inspired song of thanksgiving to a gracious and ever adorable Providence.
“10th. Thy work is not yet done; the war in the members is still felt. Patience hath not yet had its perfect work. O my poverty! Lord, help me!
“11th. In the midst of various discouragements I was induced, even from observation, to believe that our late labour had not been wholly in vain; yea, on the 15th and 20th, I was a witness to some effects thereof.
“19th. A silent meeting with a loaded atmosphere; great heaviness, and the holy fire almost but not quite out.
“22d. I am a wonder of God’s mercy and bounty. He is, as it were, renewing my youth, and giving, in old age, to enjoy and sweetly apply the labours of my youth, whilst multitudes of my equals and associates are dropping into eternity, or else various ways distressed. Awake, soul, and work; for the eleventh hour is come! “23d. In a religious view, suffering is my portion. Lord, sustain! “25th. A sweet song of thanksgiving.
“31st. The tenor of the drawing or proper steerage this day was, to keep carefully the holy medium between a criminal remissness in temporals on the one hand, and an anxiety about them on the other.” Spiritual Diary, vol. ii, p. 235.
One sentence excepted, which is not relevant, here are the whole memoranda of the eminent man’s religious experience for one month, in which we find the following states distinctly marked:
1. Mourning over the small progress of religion in the place where he dwelt, yet receiving encouragement from other quarters, day 3d. 2. Exulting in God for redemption by Christ Jesus, ditto. 3. Humbled on a view of his natural fierceness of spirit, ditto. 4. Rejoicing at the prospect of being soon released from earth, day 7th. 5. Thanksgiving for providential blessings, day 8th. 6. Fighting against inward sin, day 10th. 7. Encouraged in the performance of his duty, days 11th, 15th, 20th. 8. Mourning over the heavenly flame, almost extinct, day 19th. 9. Triumphing in a restoration of mental and bodily vigour, day 22d. 10. Complaining of his suffering lot, day 23d. 11. Happy in his soul, and giving praise to God, day 25th. 12. Forming holy resolutions for the government of his future life, day 31st. Let us compare this with Psalm 30., to which I have already referred in this introduction.
The Psalm begins with “I will extol thee, O Lord.” And we find in it seven different states distinctly marked:
1. He had been in great distress, and nearly overwhelmed by his enemies; implied in Psalm 30:1. 2. He extols God for having lifted him up, and preserved him from his adversaries, Psalm 30:1, 3. 3. He is brought into great prosperity, trusts in what he had received, and forgets to depend wholly on the Lord, Psalm 30:4-6. 4. The Lord hides his face from him, and he is brought into great distress, Psalm 30:7: “Thou didst hide thy face, and I was troubled.” 5. He makes earnest prayer and supplication, and pleads strongly with the Lord, Psalm 30:8-10. 6. He is restored to the Divine favour, and filled with joy, Psalm 30:11. 7. He purposes to glory in God alone, and trust in him forever, Psalm 30:12. Now it is impossible that David could have been in all these states when he penned this Psalm: suppose them to be the memoranda taken from one week’s journal, and dressed in this poetic form; for it is possible that he might have passed through all these states in one week. Let us examine the month’s experience, extracted from the diary of Dr. Rutty; and let an able hand clothe that in a poetic dress; and we shall find it as apparently contradictory as the xxxth Psalm. Suppose both formed from memoranda of a diary, and all is plain.
I have spent the more time on this subject, because it is important to have some general rule by which we may account for the apparent inconsistencies often occurring in the same Psalm.
There is another class of Psalms to which this mode of interpretation is not applicable: I mean those composed in the dialogue form. There are several of this kind; and as the several interlocutors are not distinguished, it requires considerable attention to find out the different parts which belong to the speakers. I shall give an example of this class. The ninety-first Psalm contains, in general, a description of the happiness of those who trust in the Lord: but is evidently divided among three speakers: the psalmist; another whom we may call his friend; and thirdly, Jehovah. I shall endeavour to assign to each his part.
The psalmist begins with asserting, in general terms, the happiness of the godly: “He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty,” Psalm 91:1. His friend states his own experience, and replies, “I will say of the Lord, He is my refuge,” &c., Psalm 91:2.
The psalmist answers: “Surely he shall deliver thee,” &c., Psalm 91:3; and goes on to enumerate the great privileges of the godly, to Psalm 91:8.
The friend then resumes, and shows how blessed the psalmist must be, who has an interest in the same God; and enters into a detail of his privileges, Psalm 91:9-13.
This speech concluded, Jehovah speaks, confirms what was said concerning the blessedness of the godly; and to such persons he promises the highest spiritual honours, long life, and endless salvation, Psalm 91:14-16.
Other Psalms of this class, such as the xxth and xxxth, &c., will be particularly pointed out in the course of the notes on this subject.
Section 8.—on the Use Made of the Psalms in The New Testament
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SECTION 8.—ON THE USE MADE OF THE PSALMS IN THE
NEW TESTAMENT
Some have imagined that the book of Psalms is to be understood mystically, in reference to the Christian system; and, indeed, on this plan they have been interpreted and applied by many fathers, both ancient and modern. To this opinion I cannot subscribe: and therefore cannot frame a commentary in this way. That several of them are quoted, both by our Lord and his apostles, we have the fullest proof; and where they have shown the way, we may safely follow. Bishop Horne, who contends for the spiritual sense of this book, gives an interesting view of the principal passages that have been quoted in the New Testament; and from his preface I shall select a few paragraphs on this part of the subject: “No sooner,” says he, “have we opened the book, than the second Psalm presents itself, to all appearance, as an inauguration hymn composed by David, the anointed of Jehovah; when by him crowned with victory, and placed triumphant on the sacred hill of Sion. But let us turn to Acts 4:25, and there we find the apostles declaring the Psalm to be descriptive of the exaltation of Jesus Christ, and of the opposition raised against his Gospel, both by Jew and Gentile.
“In the eighth Psalm we may imagine the writer to be setting forth the pre-eminence of man in general above the rest of the creation: but by Hebrews 2:6, we are informed that the supremacy conferred on the second Adam, the man Christ Jesus, over all things in heaven and earth, is the subject there treated of.
“St. Peter stands up, Acts 2:25, and preaches the resurrection of Jesus from the latter part of the sixteenth Psalm; and, lo, three thousand souls are converted by the sermon.
“Of the eighteenth Psalm we are told in the course of the sacred history, 2 Samuel 22:1, that ‘David spake unto the Lord the words of this song in the day that the Lord had delivered him out of the hand of all his enemies, and out of the hand of Saul:’ yet, in Romans 15:9, the ninth verse of that Psalm is adduced as a proof that the Gentiles should glorify God for his mercy in Christ Jesus: ‘As it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.’ “In the nineteenth Psalm David seems to be speaking of the material heavens and their operations only, when he says: ‘Their sound is gone out into all the earth, and their words into the ends of the world.’ But St. Paul, Romans 10:18, quotes the passage to show that the Gospel had been universally published by the apostles.
“The twenty-second Psalm Christ appropriated to himself, by beginning it in the midst of his sufferings on the cross: ‘My God, my God, why hast thou forsaken me?’ Three other verses of it are also applied to him; and the words of the eighth verse were actually used by the chief priests when they reviled him: ‘He trusted in God,’ &c., Matthew 27:43. “When David says, in the fortieth Psalm, ‘Sacrifice and offering thou didst not desire-Lo, I come-to do thy will;’ we might suppose him only to declare, in his own person, that obedience is better than sacrifice; but, from Hebrews 10:5, we learn that Messiah in that place speaks of his advent in the flesh to abolish the legal sacrifices, and to do away sin by the oblation of himself, once for all.
“That tender and pathetic complaint in the forty-first Psalm: Mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me,’ undoubtedly might be, and probably was, originally uttered by David upon the revolt of his old friend and counsellor Ahithophel, to the party of his rebellious son Absalom. But we are certain, from John 13:18, that this scripture was fulfilled when Christ was betrayed by his apostate disciple: ‘I speak not of you all; I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.’
“The forty-fourth Psalm we must suppose to have been written on occasion of a persecution under which the Church at that time laboured; but a verse of it is cited, Romans 8:36, as expressive of what Christians were to suffer on their blessed Master’s account: ‘As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.’
“A quotation from the forty-fifth Psalm in Hebrews 1:3, certifies us that the whole is addressed to the Son of God, and therefore celebrates his spiritual union with the Church, and the happy fruits of it. “The sixty-eighth Psalm, though apparently conversant about Israelitish victories, the translation of the ark to Sion, and the services of the tabernacle; yet does, under those figures, treat of Christ’s resurrection; his going upon high leading captivity captive, pouring out the gifts of the Spirit, erecting his Church in the world, and enlarging it by the accession of the nations to the faith; as will be evident to any one who considers the force and consequence of the apostle’s citation from it, Ephesians 4:7, 8: ‘Unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.’
“The sixty-ninth Psalm is five times referred to in the Gospels, as being uttered by the prophet in the person of the Messiah. The imprecations, or rather predictions, at the latter end of it, are applied, Romans 11:9, 10, to the Jews; and to Judas, Acts 1:20, where the hundred and ninth Psalm is also cited as prophetical of the sore judgments which should befall that arch traitor, and the wretched nation of which he was an epitome. “St. Matthew, informing us, Matthew 13:35, that Jesus spake to the multitude in parables, gives it as one reason why he did so: ‘That it might be fulfilled which was spoken by the prophet, Psalm 73:2, I will utter things which have been kept secret from the foundation of the world. “The ninety-first Psalm was applied by the tempter to the Messiah; nor did our Lord object to the application, but only to the false inference which his adversary suggested from it; Matthew 4:6, 7.
“The ninety-fifth Psalm is explained at large in Hebrews 3:1-4:16, as relative to the state and trials of Christians in the world, and to their attainment of the heavenly rest.
“The hundred and tenth Psalm is cited by Christ himself, Matthew 22:44, as treating of his exaltation, kingdom, and priesthood. “The hundred and seventeenth Psalm, consisting only of two verses, is employed, Romans 15:11, to prove that the Gentiles were one day to praise God for the mercies of redemption.
“The twenty-second verse of the hundred and eighteenth Psalm: ‘The stone which the builders refused,’ &c., is quoted six different times as spoken of our Saviour. See Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11.
“And lastly: ‘the fruit of David’s body,’ which God is said in the hundred and thirty-second Psalm to have promised that he would place upon his throne, is asserted, Acts 2:30, to be ‘Jesus Christ.’ “ Bishop Horne on the Psalms, preface, p. xi.
That several of the above quotations are directly prophetic, and were intended to announce and describe the Redeemer of the world and the Gospel state, there is not the slightest reason to doubt; that others of them are accommodated to the above subjects, their own historical meaning being different, may be innocently credited: but let it always be remembered, that these accommodations are made by the same Spirit by which the Psalms were originally given; that this Spirit has a right to extend his own meaning, and to adapt his own words to subjects, transactions, and times, to which, from similarity of circumstances, they may be applicable. Many passages of the Old Testament seem to be thus quoted in the New; and often the words a little altered, and the meaning extended, to make them suitable to existing circumstances. Every writer is at perfect liberty thus to employ his own words, which he might, have already used on very different occasions. I need not tell the learned reader that the finest, as well as the oldest, of the heathen writers, Homer, is full of quotations from himself; and Virgil, his imitator, has not unfrequently followed his steps. But still there is a great and weighty difference as the subject respects the Holy Spirit; to his infinite wisdom and knowledge all times and circumstances, whether past or future, are always laid open; and, as it is one of the perfections of the work of God to produce the greatest and most numerous effects by the fewest and simplest means, so it is one of the perfections of the Holy Scriptures to represent things that are not as though they were; and to make the facts which then existed the representatives of those which should afterwards take place. Thus the Holy Scriptures contain an infinity of meaning: the Old Testament, as it were, included and referred to in the New; as the New refers back to the Old, by which it was adumbrated; and refers forward, not only to all times and great occurrences during this mortal state, but also to the endless states of the just and the unjust in the eternal world.
Section 9.—on the Subject Matter of the Psalms, And the Method of Applying Them
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SECTION 9.—ON THE SUBJECT MATTER OF THE PSALMS,
AND THE METHOD OF APPLYING THEM
The late learned Bishop Horsley, in his preface to the book of Psalms, says: “It is true that many of the Psalms are commemorative of the miraculous interpositions of God in behalf of his chosen people; for, indeed, the history of the Jews is a fundamental part of revealed religion. Many were probably composed upon the occasion of remarkable passages in David’s life, his dangers, his afflictions, his deliverances. But of those which relate to the public history of the natural Israel, there are few in which the fortunes of the mystical Israel, the Christian Church, are not adumbrated; and of those which allude to the life of David, there are none in which the Son of David is not the principal and immediate subject. “David’s complaints against his enemies are Messiah’s complaints, first of the unbelieving Jews, then of the heathen persecutors and the apostate faction in the latter ages. David’s afflictions are the Messiah’s sufferings; David’s penitential supplications are the supplications of Messiah in agony; David’s songs of triumph and thanksgiving are Messiah’s songs of triumph and thanksgiving for his victory over sin, and death, and hell. In a word, there is not a page of this book of Psalms in which the pious reader will not find his Saviour, if he read with a view of finding him; and it was but a just encomium of it (the book of Psalms) that came from the pen of one of the early fathers, that ‘it is a complete system of divinity for the use and edification of the common people of the Christian Church.’“ Of the compilation of this book the above learned writer speaks thus: “The Psalms appear to be compositions of various authors, in various ages; some much more ancient than the time of King David, some of a much later age. Of many, David himself was undoubtedly the author; and that those of his composition were prophetic, we have David’s own authority; for thus King David, at the close of his life, describes himself and his sacred songs: “David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, The Spirit of Jehovah spake by me, and his word was in my tongue.” It was the word, therefore, of Jehovah’s Spirit which was uttered by David’s tongue. “The Psalms are all poems of the LYRIC kind, that is, adapted to music, but with great variety in the style of composition. Some are simply ODES. An ode is a dignified sort of song, narrative of the facts either of public history or private life, in a highly adorned and figurative style. Some are of the kind called ELEGIAC, which are pathetic compositions upon mournful subjects. Some are ETHIC, delivering grave maxims of life or the precepts of religion in solemn, but for the most part simple, strains. Some are ENIGMATIC, delivering the doctrines of religion in enigmas contrived to strike the imagination forcibly, and yet easy to be understood. In all these the author delivers the whole matter in his own person. But a very great, I believe the far greater, part are a sort of DRAMATIC ODES, consisting of dialogues between persons sustaining certain characters. In these dialogue Psalms the persons are frequently the psalmist himself, or the chorus of priests and Levites, or the leader of the Levitical band, opening the ode with a proem, declarative of the subject, and very often closing the whole with a solemn admonition drawn from what the other persons say. The other persons are JEHOVAH, sometimes as one, sometimes as another of the Three Persons; CHRIST in his incarnate state sometimes before, sometimes after, his resurrection; the human soul of Christ as distinguished from the Divine essence. Christ, in his incarnate state, is personated sometimes as a Priest, sometimes as a King, sometimes as a Conqueror. The resemblance is very remarkable between this Conqueror in the book of Psalms, and the Warrior on the white horse in the book of Revelation, who goes forth with a crown on his head, and a bow in his hand, conquering and to conquer. And the conquest in the Psalms is followed, like the conquest in the Revelation, by the marriage of the Conqueror. These are circumstances of similitude which, to any one versed in the prophetic style, prove beyond a doubt that the mystical Conqueror is the same personage in both.”
There is an opinion relative to the construction of this book, which, though to myself it appear as fanciful as it is singular, yet deserves to be mentioned, especially as so great a man as Dr. Horsley supposes, that if it were kept in view, it would conduce much to a right understanding of the book.
The whole collection of the Psalms forms a sort of HEROIC TRAGEDY. The redemption of man and the destruction of Satan, is the PLOT. The PERSONS OF THE DRAMA are the Persons of the GODHEAD; Christ united to one of them: Satan, Judas, the apostate Jews, the heathen persecutors, the apostates of latter times. The ATTENDANTS: believers, unbelievers, angels. The SCENES: heaven, earth, hell. The TIME of the action: from the fall to the final overthrow of the apostate faction, and the general judgment.
Section 10. on the Particular Subject and Use Of Each Psalm
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SECTION 10. ON THE PARTICULAR SUBJECT AND USE OF
EACH PSALM
I have already given different tables relative to the division chronological arrangement, and supposed authors and occasions on which they were composed. There have been some others made, in which they have been classed according to their subjects, and their uses for the godly and the Christian Church. The most circumstantial that I have seen is that in the Quintuplex Psalterium, printed in 1508, already noticed in the beginning of this introduction. The following, from Bishop Horsley, may be probably of most general use:—
Services of the Festivals of the Jewish Church
For the SABBATH, Psa. 19., 104., and 118. For the PASSOVER, Psa. 78., 105., 114. For PENTECOST, Psa. 111., 135., 136. For the FEAST OF TRUMPETS, Psa. 81. For the FEAST OF TABERNACLES, Psa. 65., 67. A war song, Psa. 149. Thanksgiving for national deliverances, or successful war, Psa. 48., 66., 76., 115., 124., 125., 144. Thanksgiving after a storm, hurricane, or earthquake, Psa. 29., 46. Upon placing the ark in Solomon’s temple, Psa. 132. Prayers in seasons of national calamity, Psa.
29. Prayers for help in war, Psa. 44., 60., 61. Thanksgiving for Hezekiah’s recovery, Psa. 30., 116. Prayers in the time of Manasseh’s captivity, Psa. 29., 80. Thanksgiving for Manasseh’s return, Psa. 85. Prayers, lamentations, and confessions of the captives, Psa. 74., 77., 102., 106.,
137. Songs of triumph and thanksgiving of the returned captives, Psa. 107., 126., 146., 147. A king of Judah’s inauguration vow, Psa. 101. Grand chorus for all the voices and all the instruments, Psa. cl. The blessedness of the righteous, and the final perdition of the opposite faction, Psa. 1., 36., 37., 112. The extermination of the religious faction, Psa. 14., 53. True godliness described as distinct from the ritual, Psa. 15., 50. The believer’s scruples arising from the prosperity of the wicked, removed by revealed religion, and the consideration of their latter end, Psa. 23. The pleasures of devotion, Psa. 84. Divine ænigmata; the subject, the Redeemer’s divinity, the immortality of the soul, and a future retribution, Psa. 49. A mystical prayer of David in the character of the high priest, Psa. 16. Prayers of believers for protection against the atheistical conspiracy, Psa. 3., 4., 10., 12., 13., 14., 43., 54., 120., 123., 140. The believer’s penitential confessions and deprecations, Psa. 6., 32., 38., 39., 51. Believer’s prayer for the promised redemption, Psa. 130., 143.
Believers lament their afflicted state in this short and evil life, and pray for the resurrection, Psa. 90. Prayers for grace and mercy, Psa. 5., 25., 26.,
131. Songs of triumph in prospect of the establishment of God’s universal kingdom, Psa. 47., 67., 93. A believer’s general praises and thanksgivings, Psa. 8., 19., 23., 103., 119. A believer’s thanksgiving for the final extirpation of iniquity, and the idolatrous religions and persecuting power, Psa. 9., 11., 52., 66. The Church prays for preservation from corruptions, Psa. 28., 141.; for deliverance from the persecution of her enemies, Psa. 7., latter part of 27., from ver. 7 to the end, and 31., 59.; for Messiah’s deliverance and success, Psa. 20. The Church gives thanks for Messiah’s victory, Psa. 21.; for her own final deliverance, Psa. 18.; for the final extirpation of iniquity and idolatry, Psa. 92. Messiah’s prayers, Psa. 22., 35., 41., 46., 57., 61., 62., 63., 86., 88.; in agony. When taken and deserted, Psa. 142.; thanksgivings, Psa. 40., 117., and 118., one Psa. 138; accusation of the impenitent Jews, his enemies, Psa. 55., 64., 69.; prophetic malediction of the Jewish nation, Psa. 109.; exaltation, Psa. 2., 24., 45., 95., 96., 97., 98., 99., 100., 110.; comforts of the afflicted Israelites with the promise of the final excision of the idolatrous faction, Psa. 94., exhorts to holiness and trust in God by the example of his own deliverance, Psa. 34.; predicts the final judgment, Psa. 75. God promises the Messiah protection and glory, Psa. 91. God’s just judgment foretold upon the unjust judges of our Lord, Psa. 58., 82. The reign of the king’s son, Psa. 72. Salvation is of the Jews, Psa. 87.
Of the Psalms, six are alphabetical, 25., 34., 37., 111., 112., 145. Forty-five of the Psalms are called by the Masoretes Mizmor, 3., 4., 5., 6., 8., 9., 12., 13., 15., 19., 20., 21., 22., 23., 24., 29., 31., 38., 39., 40., 41., 47., 49., 50., 51., 52., 53., 54., 55., 73., 77., 79., 80., 82., 84., 84., 98., 100., 101., 109., 110., 139., 140., 141., 143.
Six are called Michtam, xvi., lvi., lvii., lviii., lix., lx. Thirteen are called Maschil, 32., 42., 44., 45., 52., 53., 54., 55., 74., 78., 88., 89., 142.
Seven are called Mizmor Shir, 31., 65., 67., 68., 75., 77., 92. Five are called Shir Mizmor, 48., 66., 83., 88., 108.
One is called Shir, 46.
Four are called Tephillah, 17., 86., 90., 102.
One is called Tehillah, 145.; one, Shiggaion, 7.; one, Lehazchir, 70. Fifteen are called Shir Hammaaloth, or Songs of Steps, 120.-134.
Section 11.—on the General Use of the Psalms In The Christian Church
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SECTION 11.—ON THE GENERAL USE OF THE PSALMS IN
THE CHRISTIAN CHURCH
That our blessed Lord used the book of Psalms as he did other books of Scripture, and quoted from it, we have already seen; this stamps it with the highest authority: and that he and his disciples used it as a book of devotion, we learn from their singing the Hillel at his last supper, which we know was composed of Psalms 113., 114., 115., 116., 117., and 118.; see Matthew 26:30, and the notes there: and that they were used by the Christian Church from the earliest times in devotional exercises, especially in praising God, we have the most ample proof. At first what was called singing was no more than a recitavio or solemn mode of reading or repeating, which in the Jewish Church was accompanied by instruments of music, of the nature of which we know nothing. The Christian religion, which delights in simplicity, while it retained the Psalms as a book Divinely inspired, and a book of devotion, omitted the instrumental music, which, however, in after times, with other corruptions, crept into the Church, and is continued in many places, with small benefit to the godly, and little edification to the multitude. What good there might have been derived from it has been lost in consequence of the improper persons who generally compose what is commonly called the choir of singers. Those whose peculiar office it is to direct and lead the singing in Divine worship, should have clean hands and pure hearts. To see this part of public worship performed by unthinking if not profligate youths of both sexes, fills the serious with pain, and the ungodly with contempt. He who sings not with the spirit as well as the understanding, offers a sacrifice to God as acceptable as the dog’s head and swine’s blood would have been under the Mosaic law.
I shall not enter into the question whether the Psalms of David, or hymns formed on New Testament subjects, be the most proper for Christian congregations; both I think may be profitably used. Nor will I take up the controversy relative to the adapting the Psalms to express an evangelical meaning in every place. I need only give my opinion, that I consider this a difficult, if not a dangerous, work. Where the Psalms evidently relate to the Gospel dispensation, the matter is plain; there it is proper and necessary to give them their full direction and meaning; but to turn those in this way that evidently have no such reference, I consider a temerarious undertaking, and wholly unwarrantable.
But the most difficult task is, throwing them into a modern poetic form, especially into metre; as in such cases many things are introduced for the sake of the poetry, and the final jingle, which were never spoken by the inspired penman; and it is an awful thing to add to or detract from the word of God, either in poetry or prose. And how frequently this is done in most metrical versions of the Psalms, need not be pointed out here. Perhaps one of the most faultless in this respect is an almost obsolete one in our own language, viz., that by Sternhold and Hopkins. Because of its uncouth form, this version has been unjustly vilified while others, by far its inferiors, have been as unreasonably extolled. The authors of this version (for it has been taken directly from the Hebrew text) have sacrificed every thing to the literal sense and meaning. The others, and especially that of Tate and Brady, which is no version from the original, sacrifice often the literal and true sense to sound and smoothness of numbers; in which, however, they are not always successful.
I shall add only one word on the subject of this very ancient version. I can sing almost every Psalm in the version of Sternhold and Hopkins AS the Psalms of David; I can sing those of the new version AS the Psalms of Dr. Brady and Nahum Tate. Either let one equally literal, with a better versification, be made; or restore to the people that form of sound words of which they have too long been deprived. But, to serve the purposes of devotion, we want a better translation of the Psalms; a translation in which the hemistich, or Hebrew poetic form, shall be carefully preserved; and with a very few expletives, (which should be distinguished by italics, or otherwise, in the printing, to bring the lines into those forms, to which our versification or musical measures may extend,) we might sing the whole, without singing any thing in sense or meaning which was not David’s. Indeed a species of recitativo singing would be the most proper for these sacred odes; as it would answer much better the solemn purposes of devotion, than the great mass of those tunes which are commonly employed in Church music, in which the style of singing is rarely adapted to the grand and melting compositions of the sweet singer of Israel. Let the plan be copied which is adopted from the Hebrew MSS. in Dr. Kennicott’s edition; let them be translated line for line, as Dr. Lowth has done his version of Isaiah; let a dignified recitative music be adapted to the words; attend to metre, and be regardless of rhyme; and then the Psalms will be a mighty help to devotion, and truly religious people will sing with the spirit and the understanding also. Were a version of this kind made and substituted for that most inaccurate version in the Prayerbook, a stumbling-block would be taken out of the way of some sincere minds, who are pained to find, not only important differences, but even contradictions, between the Psalms which they read in their authorized version, and those which are used in the public service of the Church. As many persons are greatly at a loss to account for the strange varieties between these two versions, (that in the Bible, and that in the Prayerbook,) it may be necessary to give them some information on this head. Properly speaking, the Psalms in the Prayerbook, called the reading Psalms, are rather a paraphrase than a version. It was never taken immediately from the Hebrew, with which it disagrees in places innumerable. In the main it follows the Septuagint and the Vulgate, but often differs from then, even where they differ from the Hebrew, and yet without following the latter. And there are many words, turns of thought, and varieties of mood, tense, and person, in it which do not appear in any of the above. In the prose Psalms in our authorized version our translators have acted very conscientiously, as they have done in all other cases where they have added any thing, even the smallest particle, in order to fill up the sense, or accommodate the Hebrew idiom to that of the English; they have shown this by putting the expletive or supplied word in the italic letter. Thousands of such expletives, many of them utterly unnecessary, are found in the prose Psalms in the Prayerbook; but they have no such distinguishing mark, and are all printed as if they were the words of the Holy Spirit!
There are some things in this version that are contradictory to what is found in the Hebrew text. I shall give one example.
Editorial note: Source collation note — paragraph 4: “original it is entitled, ספר תהלים, sepher tehillim, that is”. source PDF page 447: “original it is entitled, תהלים ספר sepher tehillim, that is,”. Compared with BEN_VOL3.PDF PDF p. 447. The source-font or layout comparison does not securely establish every letter, mark or local sequence in these passages. The flagged language readings or layout are retained; the original source pages should be consulted for these specific readings. Additional-source investigation: the available separately digitized printed volumes were searched, but the corresponding passage was not securely located. The flagged readings or layout remain uncertain; this search provides no basis for reconstructing or silently normalizing them. BEN_VOL3.PDF, PDF page 447.
WE have now before us one of the choicest parts of the Old Testament, wherein there is so much of Christ and his gospel, as well as of God and his law, that it has been called the summary of both Testaments. The history of Israel, which we were long upon, instructed us in the knowledge of God. The book of Job gave us profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the philosophers or disputers of this world, and directs us into communion with God. In the original it is entitled, ספר תהלים, sepher tehillim, that is, The Book of Hymns, or Praises; because, though it likewise contains prayers, complaints, histories, and descriptions, yet the principal part of it is taken up with the praises of God. The Greeks call them Ψαλμοι, Psalms, which word signifies properly, compositions set, or sung, to music. St. Peter styles it, The Book of Psalms, Acts 1:20. It is a collection of Psalms, of all the Psalms that were divinely inspired, composed at different times, on several occasions, and here put together in one volume, without any dependance on each other. According to the Jewish tradition this was done by Ezra, after the return of the Jews from the captivity of Babylon, who also placed the volume among the canonical books. Thus they were preserved from being scattered and lost, and kept in readiness for the service of the church. One of these is expressly said to be The Prayer of Moses. That some of them were penned by Asaph, is intimated 2 Chronicles 29:36, where the people are said to praise the Lord in the words of David and Asaph, who is there called a seer or prophet. And some of them seem to have been penned long after, even during, or subsequent to, the time of the Babylonish captivity. But the far greater part were undoubtedly written by David, who was raised up for establishing the ordinance of singing Psalms and Hymns in the church of God, as Moses and Aaron were for settling the ordinance of sacrifice. Theirs is superseded, but this remains, and will remain, till it be swallowed up in the songs of eternity.
The Psalms are all written in a poetical style; though it is difficult, if not impossible, to tell of what particular kind the poetry of the Hebrews was. They abound, however, with sublime and figurative expressions, sufficient to denominate them truly poetical. As the style of them is forcible and elevated, so is it calculated most powerfully to touch the human mind, and to excite therein the most noble and elevated conceptions; on which account this book has always been held in the greatest veneration; insomuch that, in the earlier ages of the Christian Church, the bishops, priests, and all the religious, were expected to have it by heart. Melancthon says of it, that it is the most elegant work extant in the world: and St. Basil tells us, that in it may be found a complete body of divinity. “The Psalms,” says Dr. Horne, in his preface to his commentary on them, “are an epitome of the Bible, adapted to the purposes of devotion. They treat occasionally of the creation and formation of the world; the dispensations of Providence, and the economy of grace; the transactions of the patriarchs; the exodus of the children of Israel; their journey through the wilderness, and settlement in Canaan; their law, priesthood, and ritual; the exploits of their great men, wrought through faith; their sins and captivities; their repentances and restorations; the sufferings and victories of David; the peaceful and happy reign of Solomon; the advent of Messiah, with its effects and consequences; his incarnation, birth, life, passion, death, resurrection, ascension, kingdom, and priesthood; the effusion of the Spirit; the conversion of the nations; the rejection of the Jews; the establishment, increase, and perpetuity of the Christian Church; the end of the world; the general judgment; the condemnation of the wicked, and the final triumph of the righteous with their Lord and King. These are the subjects here presented to our meditations. We are instructed how to conceive of them aright, and to express the different affections which, when so conceived of, they must excite in our minds. They are, for this purpose, adorned with the figures, and set off with all the graces, of poetry; and poetry itself is designed yet further to be recommended by the charms of music, thus consecrated to the service of God; that so delight may prepare the way for improvement, and pleasure become the handmaid of wisdom, while every turbulent passion is calmed by sacred melody, and the evil spirit is still dispossessed by the harp of the son of Jesse. This little volume, like the paradise of Eden, affords us in perfection, though in miniature, every thing that groweth elsewhere; every tree that is pleasant to the sight, and good for food; and, above all, what was there lost, but is here restored, the tree of life in the midst of the garden.” “What is there necessary for man to know,” says the pious and judicious Hooker, “which the Psalms are not able to teach? They are to beginners an easy and familiar introduction, a mighty augmentation to all virtue and knowledge in such as are entered before, a strong confirmation to the most perfect among others. Heroical magnanimity, exquisite justice, grave moderation, exact wisdom, repentance unfeigned, unwearied patience, the mysteries of God, the sufferings of Christ, the terrors of wrath, the comforts of grace, the works of Providence over this world, and the promised joys of that world which is to come; all good necessarily to be either known, or done, or had, this one celestial fountain yieldeth. Let there be any grief or disease incident to the soul of man, any wound or sickness named, for which there is not, in this treasure-house, a present comfortable remedy at all times ready to be found.” — Hooker, Ecclesiast. Pol., b. 5. sect. 37. In fine, such and so useful is the variety contained in this book, that, by an easy accommodation, it may be made to serve every one of our occasions. The Psalms are fitted to all persons and ages, to all manner of employments, and to all conditions and circumstances of life, whether of honour or dishonour, prosperity or adversity, health or sickness. Whether we be mourning for sin, thirsting after God, or rejoicing in his salvation; whether we be in heaviness through manifold temptations, or comforted by the experience of deliverance from them; whether we be earnestly seeking the divine favour, or grateful and happy that we have found that inestimable blessing, and have tasted that the Lord is gracious; whether we be fighting the good fight of faith, and wrestling with our spiritual enemies, or triumphing in victory obtained, and reaping the spoils of conquest; in short, whether we be repenting or believing, fearing or hoping, doubting or confiding, sorrowing or rejoicing, acting or suffering, admiring and praising God on earth, or expecting and longing to enjoy him in heaven, we may here find portions of divine truth descriptive of, and exactly adapted to, our state and condition. Here, in particular, we may learn what a steady confidence we ought to place in God under all our afflictions and troubles, and what transports of gratitude we ought to feel for his mercies and benefits conferred upon us; here we have examples of God’s dealings with his people, to direct us in our Christian experience and practice, and of his faithfulness toward those who trust in him, for our comfort and encouragement. Here we have devout and fervent prayers, and sweet and joyful songs of praise. So that, as Bishop Patrick observes, “to cure heaviness, to extirpate grief, to take away sorrow, to lay asleep troublesome thoughts and passions, to ease us of our cares, to recreate those who are oppressed with any sort of pains, to move compunction for sin, to stir up a true spirit of piety, and to inflame our hearts with love and gratitude to God, there is no book in the world to be compared with it.” Hence it is, as Dr. Horne further observes, that, “in the language of this divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age. And it appears to have been the manual of the Son of God in the days of his flesh; who, at the conclusion of his Last Supper, is generally supposed, and that upon good grounds, to have sung a hymn taken from it;* who pronounced on the cross the beginning of the twenty-second Psalm, My God, my God, why hast thou forsaken me? And expired with a part of the thirty-first Psalm in his mouth, Into thy hands I commend my spirit. Thus he, who had not the Spirit by measure, in whom were hidden all the treasures of wisdom and knowledge, and who spake as never man spake, yet chose to conclude his life, to solace himself in his greatest agony, and at last to breathe out his soul in the psalmist’s form of words rather than his own.” No tongue of man or angel, as Dr. Hammond justly observes, can convey a higher idea of any book, and of their felicity who use it aright.
* St. Matthew informs us, Matthew 26:30, that he and his apostles “sung a hymn;” and the hymn usually sung by the Jews, upon that occasion, was what they called “the Great Hallel,” consisting of the Psalms from the 113th to the 118th inclusive.
Only, then, let these Psalms be read and considered with fervent desires after, and a lively dependance on, the illuminating and sanctifying influences of the Spirit which first dictated, and can only enable us rightly to understand, mark, learn, and inwardly digest them, and we shall find them able to make us wise unto salvation, through faith in Him whose person and offices, whose love and sufferings, whose humiliation and exaltation, whose grace and glory, they so amply and excellently set forth. For to this portion of ancient holy writ, undoubtedly, so frequently quoted by the Lord Jesus in the days of his flesh, the apostle had a peculiar reference, when, in his second epistle to Timothy, he bore so decided a testimony to the divine inspiration, excellence, and usefulness of the Scriptures of the Old Testament. And of these Psalms especially may it be affirmed, that they are profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be made perfect, thoroughly furnished unto all good works.
Joseph Sutcliffe
The Book of Psalms.
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THE BOOK OF PSALMS.
THE Psalms are an epitome of the Bible, adapted to the purposes of devotion. They treat occasionally of the creation and formation of the world, the dispensations of providence, and the economy of grace; the transactions of the patriarchs, the exodus of the children of Israel, their journey through the wilderness, and settlement in Canaan; their law, priesthood, and ritual; the exploits of their great men, wrought through faith; their sins and captivities, their repentances and restorations; the sufferings and victories of David, the peaceful and happy reign of Solomon, the advent of the Messiah, with its effects and consequences; his incarnation, birth, life, passion, death, resurrection, ascension, kingdom, and priesthood; the effusion of the Spirit, the conversion of the nations, the rejection of the Jews, the establishment, increase and perpetuity of the christian church; the end of the world, the general judgment, the condemnation of the wicked, and the final triumph of the righteous with their Lord and king. These are the subjects here presented to our meditation.
We are instructed how to conceive of them aright, and to express the different affections, which when so conceived of, they must excite in our minds. They are for this purpose adorned with the figures, and set off with all the graces of poetry; and poetry itself is designed yet farther to be recommended by the charms of music, thus consecrated to the service of God; that so delight may prepare the way for improvement, and pleasure become the handmaid of wisdom, while every turbulent passion is calmed by sacred melody, and the evil spirit is still dispossessed by the harp of the son of Jesse.
This little volume, like the paradise of Eden, affords us in perfection, though in miniature, every thing that groweth elsewhere, “every tree that is pleasant to the sight, and good for food:” and above all, what was there lost, but is here restored, the tree of life in the midst of the garden. That which we read as matter of speculation in the other scriptures, is reduced to practice when we recite it in the Psalms. In those, repentance and faith are described, but in these they are acted; by a perusal of the former we learn how others served God, but by using the latter we serve him ourselves. “What is there necessary for man to know,” says the pious and judicious Hooker, “which the Psalms are not able to teach? They are to beginners an easy and familiar introduction, a mighty augmentation of all virtue and knowledge in such as are entered before, a strong confirmation to the most perfect among others. Heroical magnanimity, exquisite justice, grave moderation, exact wisdom, repentance unfeigned, unwearied patience, the mysteries of God, the sufferings of Christ, the terrors of wrath, the comforts of grace, the works of providence over this world, and the promised joys of that which is to come; all good necessarily to be either known or done or had, this one celestial fountain yieldeth. Let there be any grief or disease incident to the soul of man, any wound or sickness named, for which there is not, in this treasure-house, a present comfortable remedy at all times ready to be found.”
In the language of this divine book therefore the prayers and praises of the church have been offered up to the throne of grace, from age to age. And it appears to have been the Manual of the Son of God, in the days of his flesh; who at the conclusion of the last supper is generally supposed, and that upon good grounds, to have sung a hymn taken from it; who pronounced on the cross, the beginning of the twenty second Psalm: “My God, my God, why hast thou forsaken me:” and expired with a part of the thirty first Psalm in his mouth: “Into thy hands I commend my spirit,” Thus He, who had not the Spirit by measure, in whom were hidden all the treasures of wisdom and knowledge, and who spake as never man spake, yet chose to conclude his life, to solace himself in his greatest agony, and at last to breathe out his soul in the psalmist’s form of words rather than his own. No tongue of man or angel, as Dr. Hammond justly observes, can convey a higher idea of any book, and of their felicity who use it aright. Proportionable to the excellence of the Psalms, has been the number of their expositors. The ancients were chiefly taken up in making spiritual or evangelical applications of them; in adapting their discourses on them to the general exigencies of the christian church, or to the particular necessities of the age in which they wrote. The moderns have set themselves to investigate with diligence, and ascertain with accuracy, their literal scope and meaning. Piety and devotion characterize the writings of the ancients; the commentaries of the moderns display more learning and judgment. The ancients have taught us how to rear a goodly superstructure, but the moderns have laid the surest foundation. To bring them in some measure together is the design of the following work; in which the author has not laboured to point out what seemed wrong in either, but to extract what he judged to be right from both; to make the annotations of the latter a groundwork for improvements, like those of the former; and thus to construct an edifice, solid as well as spacious. Materials, and good ones, he cannot be said to have wanted; so that if the building should give way, the cement must have been faulty, or the workman unskilful.
The right of the Psalter to a place in the sacred canon has never been disputed; and it is often cited by our Lord and his apostles in the new testament, as the work of the Holy Spirit. Whether David therefore, or any other prophet, was employed as the instrument of communicating to the church such or such a particular psalm, is a question which, if it cannot always be satisfactorily answered, needs not disquiet our minds. When we discern in an epistle the wellknown hand of a friend, we are not solicitous about the pen with which it was written.
The number of psalms is the same in the original, and in the version of the LXX; only these last have by some mistake, thrown the ninth and tenth into one, as also the hundred and fourteenth and the hundred and fifteenth, and have divided the hundred and sixteenth into two, as also the hundred and forty seventh. The Hebrews have distributed them into five books; but for what reason, or upon what authority, we know not. This is certain, that the apostles quote from “the Book of Psalms,” and that they quote the “second Psalm” of that book, in the order in which it now stands. In the titles prefixed to some of the psalms there is so much obscurity, and in the conjectures which have been made concerning them, both in a literal and spiritual way, so great a variety and uncertainty, that the author, finding himself, after all his researches, unable to offer any thing which he thought could content the learned, or edify the unlearned, at length determined to omit them; as the sight of them, unexplained, only distracts the eye and attention of the reader.
Where this information failed, the occasion and drift of a psalm were to be collected from the internal evidence contained in itself, by a diligent perusal of it, with a view to the sacred history; the light of which, when held to the psalms, often dissipates the darkness that must otherwise for ever envelope allusions to particular events and circumstances. Sometimes indeed the descriptions are couched in terms more general, and then the want of such information is less perceived. If it appear, for instance, that David, at the time of composing any psalm, was under persecution, or had been lately delivered from it, it may not be of any great consequence, if we cannot determine with precision whether his persecution by Saul and Doeg, or that by Absalom and Ahithophel, be intended and referred to. The expressions either of his sorrow or his joy; his strains, whether plaintive or jubilant, may be nearly the same in both cases respectively. This observation may be extended to many other instances of calamities bewailed, or deliverances celebrated in the psalms, sometimes by the prince, sometimes by the community, and frequently by both together. Upon the whole it is hoped that the design of each psalm has been sufficiently discovered, to explain and apply it for the instruction and comfort of believers. The result of such critical enquiries as were found necessary to be made, is given in as few words as possible; often only by inserting into a verse, or subjoining to it, that sense of a word or phrase, which seemed upon mature deliberation to be the best; as it was deemed improper to clog with prolix disquisitions of this kind, a work intended for general use. The reader will however reap the benefit of many such, which have been carefully consulted for him; and he will not, it is presumed, have reason to complain that any verse is passed over without a tolerably consistent interpretation, and some useful improvement. Where the literal sense was plain, it is noticed only so far as was necessary to make an application, or form a reflection. Where there appeared any obscurity or difficulty, recourse was had to the best critics; and that solution which seemed the most satisfactory, given in the concisest manner. Much labour has here been bestowed, where little appears. The plan of every psalm has been attentively studied, with the connection and dependance of its parts, which it is the design of the Argument to exhibit at one view, and of the Commentary to pursue and explain from beginning to end.
No person is more thoroughly sensible than the author is, of the respect and gratitude due from all lovers of the sacred writings, to those who have laboured in the field of literal criticism. Great and illustrious characters, whose names will be had by the church, in everlasting remembrance. All who desire to understand the scriptures must enter into their labours, and make the proper advantage of them, as he himself has endeavoured to do. But let us also bear in mind, that all is not done when this is done. A work of the utmost importance still remains, which it is the business of theology to undertake and execute; since with respect to the old testament, and the psalter more especially, a person may attain a critical and grammatical knowledge of them, and yet continue a Jew, with a veil upon his heart; an utter stranger to that sense of the holy books evidently intended, in such a variety of instances, to bear testimony to the Saviour of the world; that sense which is styled by divines the prophetic, evangelical, mystical, or spiritual sense; and as it is one great design of the following work to investigate that sense in many of the psalms, this is the proper place to lay before the reader those grounds and reasons, upon which such investigation has been made.
That the spiritual interpretation of scripture, like all other good things, is liable to abuse, and that it has actually been abused, both in ancient and modern days, cannot be denied. He who shall go about to apply in this way any passage, before he has attained its literal meaning, may say what in itself is pious and true, but foreign to the text from which he endeavours to deduce it. St. Jerome, it is well known, when grown older and wiser, lamented that in the fervour of a youthful fancy, he had spiritualized the prophecy of Obadiah before he understood it. And it must be allowed, that a due attention to the occasion and scope of the psalms, would have pared off many unseemly excrescences, which now deform the commentaries of St. Augustine, and other fathers, upon them. But these, and other concessions of the same kind being made, as they are made very freely, “men of sense will consider, that a principle is not therefore to be rejected, because it has been abused;” since human errors can never invalidate the truths of God.
It may not be amiss therefore to run through the Psalter, and point out some of the more remarkable passages which are cited from thence by our Lord and his apostles, and applied to matters evangelical. No sooner have we opened the book, but the second psalm presents itself, to all appearance, as an inauguration hymn, composed by David, the anointed of Jehovah, when by him crowned with victory, and placed triumphant on the sacred hill of Sion. But let us turn to Acts 4:25, and there we find the apostles, with one voice, declaring the psalm to be descriptive of the exaltation of Jesus Christ, and of the opposition raised against his gospel, both by jew and gentile.
In the eighth psalm we imagine the writer to be setting forth the preëminence of man in general, above the rest of the creation; but by Hebrews 2:6, we are informed that the supremacy conferred on the second Adam, the man Christ Jesus, over all things in heaven and earth, is the subject there treated of.
St. Peter stands up, and preaches the resurrection of Jesus, from the latter part of the sixteenth psalm; and lo, three thousand souls are converted by the sermon. Acts 2:25.
Of the eighteenth psalm we are told, in the course of the sacred history, 2 Samuel 22., that “David spake before the Lord the words of that song, in the day that the Lord delivered him out of the hand of all his enemies, and out of the hand of Saul.” Yet in Romans 15:9, the fiftieth verse of that psalm is adduced as a proof, that “the gentiles should glorify God for his mercy in Jesus Christ, as it is written, For this cause will I confess to thee among the gentiles, and sing unto thy name.”
The sixty ninth psalm is five times referred to in the gospels, as being uttered by the prophet, in the person of Messiah. The imprecations, or rather predictions, at the latter end of it, are applied, Romans 11:9, 10, to the Jews; and to Judas, Acts 1:20; where the hundred and ninth psalm is also cited, as prophetical of the sore judgments which should befal that arch traitor, and the wretched nation, of which he was an epitome. St. Matthew, informing us, Matthew 13:34, that Jesus spake to the multitude in parables, gives it as one reason why he did so, “that it might be fulfilled which was spoken by the prophet: I will open my mouth in a parable: I will utter things which have been kept secret from the foundation of the world.” Psalm 78:2.
The ninety first psalm was by the tempter applied to the Messiah; nor did our Lord object to the application, but only to the false inference which his adversary suggested from it. Matthew 4:6, 7.
The ninety fifth psalm is explained at large in Hebrews 3. and 4., as relative to the state and trial of christians in the world, and to their attainment of the heavenly rest.
The hundred and tenth psalm is cited by Christ himself, Matthew 22:44, as treating of his exaltation, kingdom, and priesthood.
The hundred and seventeenth psalm, consisting only of two verses, is employed, Romans 15:11, to prove that the gentiles were one day to praise God for the mercies of redemption.
The twenty second verse of the hundred and eighteenth psalm, “The stone which the builders refused,” is quoted six different times, as spoken of our Saviour.
And lastly, “the fruit of David’s body,” which God is said, in the hundred and thirty second psalm, to have promised that he would “place upon his throne,” is asserted to be Jesus Christ. Acts 2:30. These citations, lying dispersed through the scriptures of the new testament, are often suffered by common readers to pass unnoticed. Many others content themselves with saying, that they are made in a sense of accommodation, as passages may be quoted from poems or histories merely human, for the illustration of truths, of which their authors never thought. “And this (as a learned critic observes) is no fault, but rather a beauty in writing. A passage applied justly, and in a new sense, is ever pleasing to an ingenious reader, who loves to be agreeably surprised, and to see a likeness and pertinency, where he expected none. He has that surprise, which the Latin poet so poetically gives to the tree:” “Miraturque novas frondes, et non sua poma.”
Those who have been accustomed to consider the new-testament citations in this view of accommodation only, must perceive the necessity of such accommodation, at least, to adapt the use of the psalms as a part of divine service, to the times and circumstances of the gospel; and cannot therefore reasonably object, upon their own principles, to the applications made in the following sheets for that purpose. But not to enquire at present, whether passages are not sometimes cited in this manner, surely no one can attentively review the abovemade collection of new-testament citations from the book of psalms, as they have been placed together before him, without perceiving that the psalms are written upon a divine preconcerted prophetic plan, and contain much more than at first sight they appear to do. They are beautiful without, but all glorious within, like “apples of gold in pictures or network cases of silver.” Proverbs 25:11. The brightness of the casket attracts our attention, till through it, on a nearer approach, we discover its contents. And then indeed it may be said to have “no glory, by reason of the glory that so far excelleth.” Very delightful and profitable they are, in their literal and historical sense, which well repay all the pains taken to come at it. But that once obtained, a farther scene begins to open upon us, and all the blessings of the gospel present themselves to the eye of faith. So that the expositor is as a traveller ascending an eminence, neither unfruitful nor unpleasant; at the top of which when he is arrived, he beholds, like Moses from the summit of mount Nebo, a more lovely and extensive prospect lying beyond it, and stretching away to the utmost bounds of the everlasting hills. He sees vallies covered over with corn, blooming gardens, and verdant meadows, with flocks and herds feeding by rivers of water; till ravished with the sight he cries out, as Peter did at the view of his Master’s glory, “It is good to be here!”
It would be unreasonable to suppose, that no part of the psalms may by us be spiritually applied, but such as are already expressly applied for us by the inspired writers. Let any man consider attentively a new-testament citation; then let him as carefully read over, with a view to it, the psalm from which it is taken, and see if it will not serve him as a key, wherewith to unlock the treasures of eternal wisdom; if it will not “open his eyes,” and show him “wonderful things in God’s law.” When we are taught to consider one verse of a psalm as spoken by Messiah, and there is no change of person, what can we conclude, but that he is the speaker through the whole? In that case, the psalm becomes at once as much transfigured, as the blessed person supposed to be the subject of it was, on mount Tabor. And if Messiah be the speaker of one psalm, what should hinder but that another psalm, where the same kind of scene is evidently described, and the same expressions are used, may be expounded in the same manner. It is very justly observed by Dr. Allix, that “although the sense of near fifty psalms be fixed and settled by divine authors, yet Christ and his apostles did not undertake to quote all the psalms they could quote, but only to give a key to their hearers, by which they might apply to the same subject, the psalms of the same composure and expression.” The citations in the new testament were made incidentally, and as occasion was given. But can we imagine that the church was not farther instructed in the manner of applying the psalms to her Redeemer, and to herself? Did she stop at the applications thus incidentally and occasionally made by the inspired writers? Did she stop, because they had directed her how to proceed? We know she did not. The primitive fathers, it is true, for want of critical learning, and particularly a competent knowledge of the original Hebrew, often wandered in their expositions; but they are unexceptionable witnesses to us of this matter of fact, that such a method of expounding the psalms, built upon the practice of the apostles in their writings and preachings, did universally prevail in the church from the beginning. They who have ever looked into St. Augustine, know that he pursues this plan invariably, treating of the psalms as proceeding from the mouth of Christ, or of the church, or of both considered as one mystical person. The same is true of Jerome, Ambrose, Arnobius, Cassiodore, Hilary, and Prosper. Chrysostom studies to make the psalter useful to believers under the gospel. Theodoret attends both to the literal and prophetical sense. But what is very observable, Tertullian, who flourished at the beginning of the third century, mentions it, as if it were then an allowed point in the church, that almost all the “psalms are spoken in the person of Christ, being addressed by the Son to the Father, that is, by Christ to God.” In this channel flows the stream of the earliest christian expositors. Nor did they depart, in this point, from the doctrine held in the church of the ancient Jews, who were always taught to regard Messiah as the capital object of the psalter. And though, when the time came, that the people would not receive Jesus of Nazareth as their Messiah, it does not appear that they ever objected to the propriety of the citations made by our Lord and his apostles, or thought such passages applicable to David only, and his concerns. Nay, the most learned of their rabbies, who have written since the commencement of the christian æra, still agree with us in referring many of the psalms to Messiah and his kingdom; differing only about the person of the one, and the nature of the other.
When learning arose as it were from the dead, in the sixteenth century, and the study of primitive theology by that means revived, the spiritual interpretation of the scriptures revived with it. It was adopted at that time by one admirably qualified to do it justice, and to recommend it again to the world by every charm of genius, and every ornament of language. I mean the accomplished Erasmus, who omits no opportunity of insisting on the usefulness and even the necessity of it, for the right understanding of the scriptures; for the attainment of that wisdom which they teach, and that holiness which they prescribe; seeming to think himself never better employed than when he is removing the earth and rubbish, with which those Philistines, the monks, had stopped up the wells of salvation, opened by the apostles and first fathers of the church, for the benefit of mankind. This great man was much importuned by his learned friends, as he informs us in an epistle to Cardinal Sadolet, to write a commentary on the psalms. Such a work, executed by him, had been one of the richest gifts ever cast into the christian treasury; as we may judge from the specimen which he has left us, in his discourses on eleven of them. Some of these were drawn up with a view to enlarge upon the transactions of the times; and in all of them he is more diffuse and luxuriant than, it is to be presumed, he would have been, in a general exposition. But they abound with a rich variety of sacred learning, communicated in a manner ever pleasing, and ever instructive. If at any time he takes us out of the road, it is to show us a fine country, and we are still in company with Erasmus. He considers a psalm, as it may relate to Christ, either suffering, or triumphant; as it may concern the church, whether consisting of Jews or Gentiles, whether in adversity or prosperity, through the several stages and periods of its existence; and as it may be applicable to the different stages and circumstances of individuals, during the trials and temptations which they meet with, in the course of their christian pilgrimage and warfare here below, till having overcome their last enemy, they shall sit down with their Lord in his kingdom; when the scheme of prophecy shall receive its final accomplishment, and “the mystery of God be finished.”
It is obvious that every part of the psalter, when explicated according to this scriptural and primitive method, is rendered universally “profitable for doctrine, for reproof, for correction, for instruction in righteousness;” and the propriety immediately appears of its having always been used in the devotional way, both by the jewish and the christian church. With regard to the Jews, bishop Chandler very pertinently remarks, that “they must have understood David their prince to have been a figure of the Messiah. They would not otherwise have made his psalms part of their daily worship, nor would David have delivered them to the church to be so employed, were it not to instruct and support them in the knowledge and belief of this fundamental article. If the Messiah had not been concerned in the psalms, it were absurd to celebrate twice a-day, in their public devotions, the events of one man’s life, who was deceased so long ago, as to have no relation now to the Jews, and the circumstances of their affairs; or to transcribe whole passages from them, into their prayers for the coming of the Messiah.”
Upon the same principle it is easily seen, that the objections which may seem to lie against the use of Jewish services in christian congregations, cease at once. Thus, it may be said, Are we concerned with the affairs of David and of Israel? Have we any thing to do with the ark and the temple? They are no more. Are we to go up to Jerusalem, and to worship on Sion? They are desolated and trodden under foot by the Turks. Are we to sacrifice young bullocks, according to the law? The law is abolished, never to be observed again. Do we pray for victory over Moab, Edom, and Philistia; or for deliverance from Babylon? There are no such nations, no such places in the world. What then do we mean, when, taking such expressions into our mouths, we utter them in our own persons, as parts of our devotions before God? Assuredly we must mean a spiritual Jerusalem and Sion, a spiritual ark and temple, a spiritual law, spiritual sacrifice, and spiritual victories over spiritual enemies; all described under the old names, which are still retained, though “old things are passed away, and all things are become new.” By substituting Messiah for David, the gospel for the law, the church christian for that of Israel, and the enemies of the one for those of the other, the psalms are made our own. Nay, they are with more fulness and propriety applied now to the substance, than they were of old to the shadow of good things then to come.” Therefore, ever since the commencement of the christian æra, the church has chosen to celebrate the gospel mysteries in the words of these ancient hymns, rather than to compose for that purpose new ones of her own. For let it not pass unobserved, that when, upon the first publication of the gospel, the apostles had occasion to utter their transports of joy, on being counted worthy to suffer for the name of their dear Lord and Master, which was then opposed by Jew and Gentile, they brake forth into an application of the second psalm to the transactions then before their eyes. See Acts 4:25. Primitive christians constantly followed this method in their devotions, and particularly when delivered out of the hands of persecuting tyrants by the victories of Constantine, they praised God for his goodness, and the glorious success and establishment of Christ’s religion, no words were found so exquisitely adapted to the purpose as those of David, in the ninety sixth, ninety eighth, and other psalms—”Sing unto the Lord a new song: sing unto the Lord, all the earth. Sing unto the Lord, and praise his name; be telling of his salvation from day to day. Declare his honour unto the heathen, his worship unto all people.” In these, and the like psalms, we continue to praise God for all his spiritual mercies in Christ to this day. Many sensible and well-disposed persons therefore, who, when they read or sing the psalms, desire to read and to sing “with the spirit and the understanding,” have long called for a commentary which might enable them to do so; which might not only explain the literal sense of these divine compositions, and show how they may be accommodated to our temporal affairs, as members of civil society; but might also unfold the mysteries of the kingdom of God, which are involved in them, and teach their application to us, as members of that spiritual and heavenly society, of which Christ Jesus is the head, and for whose use in every age they were intended by their omniscient author. A work of this kind, though often desired, has never yet been executed, upon any regular and consistent plan. The survey of a province in theology, hitherto almost unoccupied among the moderns, which promised a great deal of pleasing as well as profitable employment, gave birth to the attempt which has been made to cultivate it, in the ensuing commentary.
What is said in the psalms occasionally of the law and its ceremonies, sacrifices, ablutions, and purifications; of the tabernacle and temple, with the services therein performed; and of the Aaronical priesthood; all this christians transfer to the new law, to the oblation of Christ, to justification by his blood, and sanctification by his Spirit; to the true tabernacle, or temple, not made with hands; and to what was therein done for the salvation of the world by Him who was in one respect a sacrifice, in another a temple, and in a third, a highpriest for ever after the order of Melchisedec. That such was the intention of these legal figures, is declared at large in the epistle to the Hebrews; and they are of great assistance to us now, in forming our ideas of the realities to which they correspond. “Under the Jewish economy,” says the excellent Mr. Pascal, “truth appeared but in a figure; in heaven it is opened, and without a veil; in the church militant it is so veiled, as to be yet discerned by its correspondence to the figure. As the figure was first built upon the truth, so the truth is now distinguishable by the figure.” The variety of strong expressions used by David, in the nineteenth, and the hundred and nineteenth psalms, to extol the enlivening, saving, healing, comforting efficacy of a law which, in the letter of it, whether ceremonial or moral, without pardon and grace, could minister nothing but condemnation, do sufficiently prove that David understood the spirit of it, which was the gospel itself.
We may contemplate the psalms as in a glass, those new heavens, and that new earth, of whose duration there shall be no end. The sun, that fountain of life, and heart of the world; that bright leader of the armies of heaven, enthroned in glorious majesty; the moon shining with a lustre borrowed from his beams, the stars glittering by night in the clear firmament, the air giving breath to all things that live and move, the interchanges of light and darkness; the course of the year, and the sweet vicissitudes of seasons; the rain and the dew descending from above, and the fruitfulness of the earth caused by them; the bow bent by the hands of the Most High, which compasseth the heavens about with a glorious circle; the awful voice of thunder, and the piercing power of lightning; the instincts of animals, and the qualities of vegetables and minerals; the great and wide sea, with its unnumbered inhabitants; all these are ready to instruct us in the mysteries of faith, and the duties of morality.
David’s invaluable psalms convey those comforts to others, which they afforded to himself. Composed upon particular occasions, yet designed for general use, delivered out as services for Israelites under the law, yet no less adapted to the circumstances of christians under the gospel, they present religion to us in the most engaging dress; communicating truths which philosophy could never investigate, in a style which poetry can never equal; while history is made the vehicle of prophecy, and creation lends all its charms to paint the glories of redemption. Calculated alike to profit and to please, they inform the understanding, elevate the affections, and entertain the imagination. Indited under the influence of Him to whom all hearts are known, and all events foreknown, they suit mankind in all situations, grateful as the manna, which descended from above, and conformed itself to every palate. The fairest productions of human wit, after a few perusals, like gathered flowers, wither in our hands, and lose their fragrancy; but these unfading plants of paradise become, as we are accustomed to them, still more and more beautiful; their bloom appears to be daily heightened; fresh odours are emitted, and new sweets extracted from them. He who has once tasted their excellencies, will desire to taste them yet again; and he who tastes them oftenest will relish them best. EXTRACTS FROM BISHOP HORNE’S PREFACE.
Daniel Whedon
Introduction to the Book of Psalms.
WHD_CO05.PDF, source PDF p. 6
Editorial note: Source layout note: This section’s list of Messianic quotations is arranged as a table in the supplied edition (WHD_CO05.PDF, physical PDF pages 23–24). Read each stated subject together with its Psalm reference and New Testament reference. The printed reference wording is retained. WHD_CO05.PDF, PDF page 23; WHD_CO05.PDF, PDF page 24.
Editorial note: The supplied edition prints “Psalm 68:38” here (WHD_CO05.PDF, physical PDF page 16). The surrounding discussion of riding upon the heavens of heavens corresponds to Psalm 68:33 in the King James Version. The origin of the printed numbering is not established here; the historical wording is retained. WHD_CO05.PDF, PDF page 16.
Editorial note: The supplied edition prints “John 19:87” here (WHD_CO05.PDF, physical PDF page 23). The surrounding discussion of looking on the one who was pierced corresponds to John 19:37 in the King James Version. The origin of the printed numbering is not established here; the historical wording is retained. WHD_CO05.PDF, PDF page 23.
INTRODUCTION TO THE BOOK OF PSALMS.
Sacred Hymnology.
THE PSALMS are the only collection of sacred songs plenarily inspired which were ever given to the Church, and as such present a claim upon our reverence, faith, and devotional use which belongs to none other. For a thousand years they were the only standard hymns of the Church, and maintained a high rank in the sacred writings, so that the third division of the Old Testament—the Hagiographa—was denoted by the term Psalms. Luke 24:44. But soon after the time of our Saviour, even in the apostles’ days, additions began to be made to the hymnology of the Church, as appears from the enumeration of “psalms, and hymns, and spiritual songs,” by Paul. Ephesians 5:19; Colossians 3:16. Our Saviour, however, (Matthew 26:30; Mark 14:26,) gave an example of adherence to the Jewish Church order in chanting, after the Passover, the whole or a part of the Hallel, consisting of Psalm 113 to 118. Possibly he chanted only the last.
The first New Testament departure from the old custom consisted, chiefly, in setting to music certain poetical portions of the New Testament, as “Luke 2:14, the so-called Gloria; the parting words of Simeon, Luke 2:29, the Nunc Dimittis; the sublime song of Mary, Luke 1:46, seq., the Magnificat; and the words of Zacharias, 1:68, seq., the Benedictus. The short thanksgiving in Acts 4:24-30, has a psalmodic character, (comp. Psalm 2,) and is easily put into metrical form.”—Schaff. Various other portions of the New Testament might be cited, especially from the Apocalypse, rich in poetic conceptions and sublime devotion. During the lapse of centuries various lyrical additions were made, to supplement, not to supersede, the Psalms. The new dispensation demanded it. The difficulty which Paul of Samosata, Bishop of Antioch, encountered in the third century in his attempt (for political reasons, Mosheim thinks) to bring back the Churches of Syria to the use of the Psalms alone, and the large advance in hymnology made by Ambrose, Bishop of Milan, in the following century, indicate the strong tendency of the Church in this direction, notwithstanding the jealousy with which it was watched by dignitaries and councils.
A lyrical collection for the use of the whole Church, in any age, must be as comprehensive in its themes as the entire scope of doctrine, history, ethics, unfulfilled prophecy, subjective experience, and divine dispensation known to the age; and in its exterior form and structure must fairly represent the existing literature, modes of thought, and style of language. The Psalms were suited to the Church as it existed under the law of Moses, in connexion with the theocratic history and high nationality of the Hebrew people. Much, very much, therein, rises to a sublime anticipation of the distinctive features of the New Testament Church, and cannot be improved by any light or knowledge of language now possessed, except in adaptation of rhythm and idiomatic forms. “This book, not unreasonably, am I wont to style an anatomy of all parts of the soul, for no one will ever discover in himself a single feeling whereof the image is not reflected in this mirror. Nay, all griefs, sorrows, fears, doubts, hopes, cares, and anxieties—in short, all those tumultuous agitations wherewith the minds of men are wont to be tossed—the Holy Ghost hath here represented to the life.”—Calvin. A portion of the Psalter, however, can suit only the condition of the ancient Church and the Hebrew nation.
Title.
For reasons just referred to, no one word could give all adequate idea of the contents of the entire collection. The word “psalm” (ψαλμος, from ψαλλω to sing, to play on an instrument) simply signifies a song, and corresponds to מזמור, a song or psalm, which latter is only used to designate individual psalms, never the collective whole. “Psalter,” from ψαλτηριον, has the same Greek derivation as psalm, and signifies a stringed instrument, then the song sung or performed on the instrument, finally, the book of songs or psalms. The Hebrew title is simply תהלים, (tehilleem,) praises, or praise psalms, (the Masora gives the feminine plural tehilloth,) or, prefixing ספר, sepher, book of praises. But much of the collection is prayer, and several particular psalms are called in their titles תפלה, tephillahs, or prayer songs. See Hebrew titles of Psalm 17, 86, 90, 102, 142; Habakkuk 3:1. But this title is never given to the whole book. On its supposed application to the first two books of the Psalter, see on Psalm 72:20, and its introduction. Book of Praises, or Praise Songs, then, is the most characteristic title of these portions; and certainly praise to God, in the broader sense, of setting forth that which is honourable to his name, is their prevailing trait. Still as a hymn book for the whole Church should set forth the divine methods of grace and of moral government in all the varied fortunes of the Church, it must recognise her struggles with native depravity, her conflicts with the outer world, her persecutions, even her wanderings as well as her triumphs, her subjective experiences, her holy fellowships, and her everlasting heritage. A suffering Redeemer and a suffering Church, no less than a glorified Redeemer and a redeemed people, must swell the songs of Zion. Specific Titles.
Various terms are employed to give poetical, musical, liturgical, and moral designations.
Mizmor occurs in the titles of fifty-seven psalms. The word signifies a poem or song set to music, and accompanied by an instrument. It occurs only in the titles.
Shir is found not only in the titles of psalms, but in the text in different parts of Scripture. In the titles it occurs twenty-nine times. It denotes a song to be sung, as mizmor does one to be played on an instrument. The two words sometimes occur together, as shir mizmor, or inversely, mizmor shir, probably placed together without any special design by the collector. Various musical designations are given, as aijeleth shahar, Psalm 22; higgaion, Psalm 9:16; selah, (rest, pause,) but this latter never in the titles; muth-labben, Psalm 9; sheminith, Psalm 6. See these terms explained in the notes.
Designations of the instruments of music on which to perform the psalm occur, as, upon gittith, Psalm 8; on neginoth, Psalm 6; on nehiloth, Psalm v; leannoth, Psalm 88; shushan eduth, Psalm 60. See the notes. Terms occur suggestive of the subject-matter or quality of the psalm, as, upon jonath-elem-rechokim, Psalm 56; shiggaion, Psalm 7; michtam, Psalm 16; maschil, Psalm 32; jedidoth, (song of loves,) Psalm 45. See notes.
Titles are also used, having a liturgical designation, as, at the dedication of the house of David, Psalm 30; for the Sabbath day, Psalm 92; to bring to remembrance, (le-hatzir,) Psalm 38; the goings up, (hammaaloth,) “songs of degrees,” Psalm 120; a psalm of praise, title of Psalm 100. These seem to have a reference to times and occasions of using.
Titles also designate the performer or precentor, as, to the chief musician, (lamnatzeach,) Psalm 11; to Jeduthun, Psalm 39. For the explanation of these terms see notes on the titles of psalms referred to. These titles were given sometimes by the author and sometimes by the compiler. Divisions.
The Hebrew Psalter is divided into five books, the first ending with Psalm 41, the second with Psalm 72, the third with Psalm 89, the fourth with Psalm 106, the fifth with Psalm 150, each closing with a doxology except the last, which ends with a “hallelujah,” and all with an “amen.” These books were collected from time to time, as the psalms were written, during a period of six hundred years from the time of David, so that the first and second books were probably compiled during David’s lifetime. Some of the psalms in these books appear obviously to relate to the Captivity, and some of those assigned to the Captivity bear the name of David in the titles. This was probably due to the fact that later editors and compilers added to some of David’s unedited psalms, which were found to breathe a spirit congenial to the Church in captivity, some further matter more definitely local and more largely expressive of the feelings of the Church in their times, much as modern hymns are verbally altered, without impairing their essential identity or their original authorship. In the final revision and collection of the psalms in the days of Ezra—the same arrangement that has come down to us—we know that a strict regard to the order of time in which they were written was not observed, so that many of David’s psalms are found in the later books, and many of those of the captivity are found in the earlier books. The third book, relating mostly to the times of Jehoshaphat, Hezekiah, and the Captivity, was written by Asaph, Korah, Heman, and Ethan; one only (Psalm 86) is ascribed to David, though Psalm 78 probably refers to his times. The fourth book opens with the dirge-like tones of Psalm 90, indisputably from the pen of Moses. Besides this, and Psalm 103, which is ascribed to David, the psalms of this book are anonymous, ten relating to the times of David and Solomon, and the rest to those of Hezekiah, Nebuchadnezzar, and the Captivity. The last book, beginning with Psalm 107, gives twenty-seven anonymous psalms, relating to the times of Jehoshaphat or the Captivity, besides fifteen ascribed to David and one to Solomon. From these data it is probable that the third book was compiled mostly in the reign of Jehoshaphat or of Hezekiah, and the fourth and fifth, together with a revision of the entire Psalter, by Ezra, Nehemiah, Haggai, and Zechariah. See 2 Mac. 2:13; Ezra 7:10. Authors.
To DAVID seventy-three psalms are ascribed in the common text, to which various critics have added, so as to make the total number eighty, or, according to the Septuagint, eighty-four. As he is the chief contributor, so he is the model, standing throughout the ages as “the sweet Psalmist of Israel,” unrivalled in the sphere of lyrical poetry.
ASAPH stands as the author of twelve psalms, (Psalm 50 and 73-83.) His is a family name, extending through many generations.
The SONS OF KORAH, another Levitical family, are honoured in the titles of eleven psalms, (42, 44-49, 84, 85, 87, 88. But see introductory notes to Psalm 72 and 88, on the author-ship of the latter.)
HEMAN, the Ezrahite, or son of Ezrah or Zerah, wrote Psalm 88. ETHAN, the Ezrahite, also son of Zerah, of the tribe of Judah, is also mentioned in the superscription of Psalm 89.
To SOLOMON have been attributed Psalm 45, 127, 128. Psalm 72, in the title, according to our English version, is also ascribed to Solomon, but on the construction of the much-contested lamedh (l) here, as denoting authorship, see introductions and notes on titles to Psalm 72 and 88. To MOSES is referred Psalm 90, and in this both Jews and Christians agree. The reader is referred to the notes on the titles of the above psalms for further information respecting their several authors.
The Principal Psalmodic Periods.
Something more than a poetic taste and faculty was requisite for the production of a sacred lyric suitable to be used in the Church of God, and adapted to the devout of all ages: the heart must be in close sympathy with God, his works, his moral government, and the great plan of redemption. The poet must write and sing from the heart of the Redeemer and the redeemed, penetrated with the genius of the dispensation under which he lives, having absorbed into his own inner life its doctrines, its spirit, and its aims. An age, therefore, of spiritual declension, worldliness, neglect of the institutes of Moses, tainted with idolatry, could not be friendly to sacred song. Devout and spiritual worship would become chilled in its atmosphere and wither under its blight. Solomon wrote “a thousand and five songs,” (1 Kings 4:32,) of which only his “Song of Songs” remains. His lyrical productions are meagre, and seldom rise above the civic-religious sphere. His middle and later life was not in sympathy with the sublime praises which rise from a spiritual Church. Under King Uzziah the nation rose to great power and outward prosperity, but declined in piety. To David’s time belongs the golden age of Hebrew psalmody. He walked with God. Under him the sublimest conceptions of the Theocracy were realized. His poetry and his songs sprang from the inner depths of a true experience. After him, for four hundred years, the most brilliant periods of lyrical poetry were in the reigns of Jehoshaphat and Hezekiah. Later came the downfall of the nation, and the dark period of the Captivity, running through seventy years, followed by the prolonged struggles of the Restoration, and ending with the completion of the Old Testament history and canon. These events roused the deepest religious feelings of the nation, awakening the memories of their former glory, and hopes of a brighter future. The epoch of the Restoration, including the dawning hopes which preceded, was honoured by the appearance of a line of representative men deeply versed in the things of God, and with this great religious revival (Habakkuk 3:1) came the last period of national lyrical poetry.
Ethical Teaching.
All the morality of the Old Testament, as of the New, is grounded, primarily, in man’s relation to God; secondarily, in man’s relation to man. If man should be kind, just, and true to man, because of a common relation of brotherhood, he finds these same duties enjoined by divine authority from man’s relation and accountability to God. “I am the Jehovah, your God,” was the reason assigned for social virtue and kindness. Leviticus 19. 10, seq. The same awful annunciation stands at the head of the decalogue. Exodus 20:2. The obligation to “holiness,” a generic term for all purity and moral virtue, arose from the nature of God: “Ye shall be holy, for I, Jehovah, your God, am holy.” Leviticus 19:2. In the order of duties, obedience to God, arising from reverence for his character, stood first. In the “Ten Commandments,” the first four relate directly to our duty to God, next comes the great law of family life, then the cardinal principles of general life in society. If our duty to God be primal, it is not separated from, nor independent of, our duty to man, but implies it in the order of sequence. In the fifteenth Psalm, he is said to be the man who shall “abide in God’s tabernacle, and dwell in his holy hill,” who is “upright, righteous, true,” and practices all virtue towards men. He is the “happy” man who “delights in the law of the Lord.” Psalm 1. The Saviour reduced all the morality and religion of the Old Testament to the two branches, preserving the relative order of each: “Loving God with all the heart, and our neighbour as ourself.”
The description of a perfect character— “the ideal man,” as it has been called—given in the psalms, is that of one who loves the sanctuary and the worship of God in their spiritual, and not merely liturgical, import, (Psalm 24 and 84,) and trusts the Lord steadfastly for temporal as for spiritual good. Psalm 112:7. The outward worship springs from a sincere heart of love to God, and perfect moral rectitude. No worship is accounted as sincere towards God which omits truth, justice, and love towards man. Psalm 50. The inner and the outer life are thus in harmony, and correlate as cause and effect. The world is under moral government, and the perfection of man is his perfect harmony with God. The relations of “low and high, rich and poor, together” in society, are harmonized only in this way. Psalm
49. Love to our neighbour is as clearly taught in the Old Testament as in the New, (Leviticus 19:18,) and revenge or personal vengeance, the sole prerogative of God, is clearly prohibited to man. Psalm 94:1; comp. Deuteronomy 32:35. On his habitual kindness to his enemies, and personal forgiveness of their offences, David grounds his prayer for divine interference for relief. Psalm 35:11-14. The Imprecatory Psalms, so called, do not contradict this. See the notes on Psalm 35 and 109, and others. The Old Testament law is stated, Psalm 18:25, “With the merciful thou wilt show thyself merciful;” and Psalm 4:3, “The Lord hath set apart him that is merciful for himself;” and Psalm 12:1, “Help, Lord, for the merciful man ceaseth.” It is to be regretted that the radical idea of חסיד is so often lost sight of in our English version by its following too closely the Septuagint, which commonly renders the word οσιος, holy, godly. This is the more strange as the noun חסד, which is rendered in our common version generally by kindness, mercy, pity, favour, goodness, lovingkindness, is rendered by the Septuagint: as Girdlestone has computed, one hundred and thirty-five times by ελεος, mercy. The New Testament law is, “Blessed are the merciful: for they shall obtain mercy.” Matthew 5:7. The Psalms of Asaph and of the sons of Korah are beautiful specimens of moral and religious instruction. In the character everywhere set forth in the Psalms as the favourite of God and as the “perfect man,” we find “single-heartedness; utter absence of guile; purity of heart, as the centre and mainspring of moral life; justice; fortitude; self-control; rectitude in dealings between man and man; generosity; (Psalm 7:4;) sympathy with all forms of suffering, warm and tender towards friends, but ever prompt and earnest towards all men, even opponents, (Psalm 35:13;) loyalty of subjects to their king; unselfish, sacrificing love of princes to their people; humility; the sense of poverty and need; the first distinct intimation that a broken heart and contrite spirit are acceptable sacrifices to God, (Psalm 51:17;) and that the meek and lowly are especial objects of his favour and grace. Psalm 18:27.”— Speaker’s Commentary.
The Future Life.
The argument for a future life cannot be entered upon at large here, but a notice may be given. For the evidence grounded in exegesis we refer the reader to notes on particular passages as they occur. We here observe:—
1. It is inconceivable that God should have delivered such clear views of moral government, redemption, reconciliation, evidences and joys of salvation, ground of confidence, faith in prayer, with the grand outlook of the promise of the covenant for the conversion of the world, and still have left the people in ignorance of the future life; that is, that he should have left them a step lower than the philosophic systems of the heathen. The supposition, however dignified with great names and learning, is simply absurd and preposterous.
Then, again, if the doctrine of immortality be not contained and taught in the Psalms, how could their language be adapted to Christian use? How could they so beautifully express our deepest spiritual experiences, and our dearest hopes of eternal life? Instance Psalm 16 and 23, and 73:24-26. This alone is conclusive subjective proof that they teach the doctrine. It is certain that the Jews, after the time of Malachi and of the close of the Old Testament canon, believed in the resurrection of the body and an immortal life, and that the Pharisees, in our Lord’s time, fully taught these doctrines. They could not have borrowed them from the Greeks or other heathen nations, for with them the resurrection was not believed in, and the future life was not so clearly a dogma as with the Jews.
2. The New Testament, and even Christ himself, assumes that the Old Testament taught the doctrine of an “eternal life.” So Christ says to the Jews, “Search the Scriptures; for in them ye think ye have eternal life.” John 5:39. So the Talmud: “He possesses eternal life who comes to the possession of the words of the law.” So Romans 15:4: “For whatsoever things were written aforetime were written for our learning, that we, through patience and comfort of the Scriptures, might have hope.” “If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.” Luke 16:31. The issue between Christ and the Jews was not whether there was a life to come, but whether Christ was the way to it. The eleventh chapter of the Epistle to the Hebrews is an argument directly in proof that the Old Testament saints looked for a life to come, and suffered, “not accepting deliverance; that they might obtain a better resurrection.” Hebrews 11:35. These are not New Testament arguments applied to interpret Old Testament language, but the testimonies of Jews as to what the Old Testament itself taught, and what the Jews themselves believed that it taught.
3. In those passages where the difference between the righteous and the wicked is drawn, a perfect contrast, both in character and destiny, is given. Psalm i is a specimen. In all such cases the “end” of the wicked is brought in to solve the otherwise dark problem of their present prosperity. Whether the divine government will take sides with the righteous or the wicked, or be indifferent to both, is not always clear from the present ways of God with men as to temporal conditions in this life. The best of men have stumbled or faltered here. The question is to be decided only by an appeal to the next life. The end of the wicked offers the solution. So Asaph, Psalm 73:16, 17: “When I thought to know this, it was too painful for me, until I went into the sanctuary of God; then understood I their end.” The whole psalm bears upon this one point. So in Psalm 37:37, 38: “Mark the perfect man… for the end of that man is peace. But the transgressors shall be destroyed together: the end of the wicked shall be cut off.” The entire psalm is another argument upon this single point. The end, the final result, of life—the outcome of all divine dispensation in the case—is appealed to in the clearest descriptions of reward and punishment, in order to vindicate the ways of God. This method of reasoning runs through the entire Old Testament. Instance the books of Job, Proverbs, and Ecclesiastes, where the final result is appealed to to solve the enigma of the present life. This doctrine of a final judgment sustained the faith and patience of all Old Testament saints, (Hebrews xi,) and decides the question of their faith in a life to come.
4. Indeed, hope in a future life enters largely into the essence of an evangelical experience of pardon, regeneration, and communion with God, awakening not only a longing for, but an assurance of, eternal blessedness with God. This indwelling life of God is compared (John 4:14) to a living fountain “springing up into everlasting life.” This is precisely as was the rising of David’s soul from a subjective consciousness of divine truth and love into an assured hope of eternal blessedness, as shown in Psalm 16:7-11; and of that of Asaph, as exhibited in Psalm 73:23-26. But these subjective longings could not have been begotten by the Holy Spirit had there existed no objective revelation of a future life. The inward desire must have had a corresponding external doctrine of faith. This doctrine lies scattered over the pages of the Law, is brought out more clearly by the Prophets, but is nowhere more beautifully exhibited than in the Psalms.
5. The “stone of stumbling” on this subject, to commentators of a rationalistic tendency, lies in the figures and material dress in which the doctrine of a future state is often clothed. The Hebrew language may, indeed, be called materialistic. It describes things as they appear to the senses. The Hebrews were not a philosophical people. They never cultivated metaphysics or the abstract sciences, and they had no terms to express ideal and spiritual things, or unseen and eternal realities, except by an adsignification to the primary sense of words, or by some analogy or contrast which they might borrow from sensible and material objects. Nor is any language entirely relieved from the same necessity. What idea can we either conceive or express concerning heaven as the place of future blessedness, but by comparing or contrasting it with this life? There is “night” here, there is “no night there;” there are “tears” here, there “God shall wipe away all tears;” “pain and sorrow” are here, in heaven “there shall be no pain, neither sorrow.” As to our form, or state of glory, “we shall be like Christ,” but this conveys no definite idea beyond the imagined glory of the human Christ. We ascend a little way, by help of material objects of comparison, and are then lost in imaginings of ineffable glory. Witness John’s description of Christ’s glorified body, in Revelation 1:12-18. The Saxon words heaven, hell, as well as the Bible terms sheol, hades, gehenna, paradise, have a material root idea. Heaven is the heaved up, arched place; hell, the place under foot, the pit. Sheol is the deep pit, then the grave, the region of the dead; hades is the unseen world; paradise is the grove, the pleasure garden; and gehenna (always translated hell in the New Testament) is the land or vale of Hinnom. But will a man say he has given the scriptural ideas of these and multitudes of other terms when he has stopped short at the literal, radical, or etymological sense? The Hebrew word heaven, שמים, (shamahyim,) primarily means high, and refers us to the arch of the sky. רקיע, (rakeeah,) translated firmament, bears a kindred application with the preceding, but radically means solid expanse, and in Ezekiel 1:22, 26; 10:1, it is represented as a solid pavement. The throne of God is sometimes represented as in the shamahyim, (heaven,) Psalm 2:4; and the corresponding Greek word, ouranov, (heaven,) is in the New Testament the standing word for the place of the abode of God and his saints. Commonly, however, in the Old Testament, God is represented as seated “above the heavens,” and “above the firmament,” (Psalm 8:1; 57:5, 11; Ezekiel 10:1,) and when he comes forth for signal judgment he is said to “ride upon the heavens of heavens,” that is, the utmost extent of the visible heavens. Psalm 68:38. He is also said to “hear from heaven,” to “look down from heaven,” to “send from heaven.” But the Old Testament idea of future blessedness is more commonly set forth as being “with God,” “at his right hand,” “in his presence,” which is above the utmost limit of the material heavens. Has the New Testament made any advance upon this idea? See 1 John 3:2; Matthew 25:31-38; John 14:14. Regeneration, holiness, sanctification, repentance, righteousness, worship, perfection, and many other phrases, have a radical sense which would give no conceivable idea of either religion or morality. When God taught the Hebrew people the meaning of the word holy, as in the declaration, “I, Jehovah, your God, am holy,” he taught, as we teach children, by sensible signs, ritualistic forms— object lessons, we would say—by sensible distinctions of clean and unclean things, by outward purifications from physical defilements, etc. The error of the people then, as now, was, that they rested in the physical and merely emblematic idea of the word, and seldom ascended to the subjective and real meaning. The authors of the psalms describe future blessedness in a similar way under figures of earthly honour or good, such as, “At thy right hand there are pleasures for evermore;” “In thy presence is fulness of joy;” “Thou shalt guide me by thy counsel, and afterward receive me to glory;” “His soul [he that feareth the Lord] shall abide in blessedness, and his posterity shall inherit the earth;” “Thou wilt not leave my soul in sheol… thou wilt show me the path of life.” If the writers of the Old Testament dwelt more in figures and typical forms, and a language accommodated to the senses, than we do, it was on account of the genius and stage of their language, their Semitic type of thought, and the spirit and liturgy of their dispensation. More than all, it was due to the nature of the case. What different method do we find even in the Apocalypse? The former dispensation was one of elemental truths—great truths, indeed, but elemental—clothed in types, symbols, and parables, (on parables, see Psalm 78:2,) but not, therefore, obscure and doubtful. The form of both revelation and dispensation was suited to the culture of the times. Our literalists and rationalists, acting from the standpoint of a higher culture, with sceptical tendencies, make sad work of these primitive and venerable forms of faith by making havoc of the fundamental laws of criticism. If we would know the faith of the ancients we must place ourselves among them, think as they thought, and use language as they used it. We cannot measure their primitive forms of speech by our modern classical usage. They found the doctrine of life without death in the “tree of life” in Paradise. They expressed the reunion of souls after death by the phrase “gathered to their fathers”—a form of speech applied to cases even where the sepulchres were widely apart. The covenant of Abraham was “everlasting” only in the Messianic sense. The “throne of David” was established “forever,” but only in Christ. So also “Zion” would stand “forever” only as the typical name of the true Church. The relations of the covenant people to Jehovah as “spouse” and “flock” were rooted in the immutability and eternity of God. The tabernacle and its mystical contents were understood to be “patterns of things in the heavens.” The translations of Enoch and Elijah were public proofs of a life in another state. The people were not surprised at the doctrines of a heaven of blessedness and a life to come, but only at this unexampled, yet well attested, method of reaching them. The translations were open, by daylight, and well witnessed. The severe laws of Moses against necromancy, or pretended divination by means of communication with the spirits of the dead, the most popular of all the forms of divination, proves the fact that both Hebrews and heathen believed in the personal existence of souls after death. The single case of Saul’s application to one of those diviners determines the fact of this common faith of the Hebrews.
6. Let it be remembered that faith had not yet been developed to the New Testament standard, so that men surrounded by idolaters, as the Hebrews were, could be sufficiently influenced by motives drawn from the future life. It requires large development of intellect and conscience, as well as doctrine and faith, for men to be swayed by considerations of what is best upon the whole and in the final result. The difference between the man and the child, the savage and the cultured mind, is in nothing more manifest than in this. Especially, situated as the Hebrews were, with limited culture in the midst of surrounding idolatry, as Dr. Graves well remarks, “The superiority of the true God could never be established by a comparison of his power in the distribution of future and invisible rewards and punishments. It was only by proving decisively that he, and he alone, was the dispenser of every blessing and of every calamity in the present life, and that he distributed them with the most consummate justice, yet tempered with mercy, that he would completely expose and forever discredit the pretensions of idolatry.”—Works, vol. ii, p. 162. But this characteristic dispensation of the Old Testament, so suited to the times and the condition of the Hebrews, did not exclude the doctrine of future and final rewards. As Ewald says, the Hebrews in later times could not have harmonized their belief of man’s immortality with the Old Testament authority had not their ancient Scriptures contained it. The reader is referred, for further information, to the notes on passages relating to this subject. Messianic Prophecy.
It would be naturally supposed that the Psalms—the inspired hymns of the Church—would express the liveliest and clearest hopes of the Church concerning Messiah which the dispensation of those ages authorized, and it would be equally against all analogy in the method of divine procedure with the Church to withhold a clear outline view of Messiah’s coming, “and the glory that should follow.” And accordingly we find the lyrical poetry of the Old Testament, no less than the writings of the prophets, rich in these central doctrines.
1. A Messianic prophecy must refer either to Christ or to Christianity. If to the former, it must set forth the dignity and divinity of his person, his distinctive offices as Prophet, Priest, and King, with the functions belonging to these severally. If the reference be to Christianity, it must speak of the Church or “kingdom” of these “latter days,” its spirit, its doctrines, its everlasting continuance, its world-wide extent, (as embracing the Gentile nations,) and the happy condition of the world under Messiah’s rule.
2. The distinction between the objective and subjective sense of prophecy should be carefully marked. Objective prophecy relates to the intent and fulness of its meaning—its just limit and circumference as intended by the Holy Spirit. This must be forever one and immutable. The subjective sense of prophecy relates to the conceptions of the prophet himself of the purport of his own utterances. This might exist in various degrees. “Deity alone knew the whole compass of meaning which he permitted to be announced,” (Seller, Bib. Hermeneutics, P. 2, ch. ii, § 198;) but although we may not assume for the prophets the same extent of knowledge, we must assume that they comprehended the predictive character of their announcements, and their appropriate bearing in the great redemptive scheme. But as no one prophet received all the facts concerning Christ, nor all the facts at one time which he himself recorded, the prophets diligently compared their revelations in order to form the clearest possible idea of the entire synthesis of Messiah’s character, work, and times. See 1 Peter 1:10, 11. It would be degrading to the whole subject of prophecy to suppose the prophets ignorant of the true import of their own writings. This would be to set aside all use of their intelligence and the laws of voluntary mental action, using them simply as machines. It would also leave unexplained the strong individuality impressed upon the style of each prophet. But it is not derogatory to the dignity of their office to suppose that by study and meditation upon the collective body of predictions on the same subject their views became enlarged and better defined, growing from age to age as revelation advanced. It is indisputable that the teachings of the Old Testament had awakened a more immediate national expectation of Messiah after the times of Malachi. The unspiritual and secular tendencies of rabbinical teaching had, indeed, given birth to many errors, but the fact of this expectation, which also extended beyond the limit of the nation, shows how deeply rooted in their ancient Scriptures was the doctrine of Christ. Indeed, “it is entirely impossible to construct a life of our Lord without taking prophecy into account. For that life stretches into the past as well as the future. It is a day which has a dawn.”—BP. ALEXANDER, Bampton Lectures, 1876.
3. Of the fact of the Messianic predictions the Hebrews were no less convinced than are the Christians. The hope of his coming, as we have just stated, was inwrought in the national faith and expectation. The Pharisees and scribes were familiar with this prevalent, national belief, and entered deeply into it. The Rabbies had carried the system of Messianic application of Old Testament prophecy to an extent equal to the early Christian writers. “A belief in Messiah, founded on the prophecies, and especially upon typical or direct predictions in the Psalms, was one of the fundamentals of faith. This point is not contested by any critics. They may treat it as a superstition, as a mere delusion; but the fact remains, and it is certainly without a precedent or a parallel in the history of religions.”— Speaker’s Commentary. By none of the quotations of Christ or the apostles from the Old Testament on this subject was the Jewish mind startled as with a new doctrine; but stumbled only upon the question of their application to Jesus as the prototype and the fulfilment. The New Testament writers were Jews, and as such testified to this meaning and application of their ancient prophecies. To be fully assured of this, let the reader carefully consider the following passages: John 1:45; 5:39, 46; 12:41; Luke 24:27; Acts 3:24; 10:48; 26:22; 1 Peter 1:10, 11.
4. The growth of Messianic revelation, like that of other revelations, was gradational—a development, a genetic unfolding. In Genesis 3:15 the Deliverer was simply announced as “the seed of the woman”—partaker of our flesh. In Abraham’s time his lineage was declared to be of that patriarch. Genesis 17:7. Later, it was limited to the tribe of Judah, (Genesis 49:10; comp. Hebrews 7:14,) and still later to the house of David. Psalm 132:11; John 7:42.
The general idea of a tried and suffering Church preceding the triumphant and honoured state of that Church, was not an unfamiliar doctrine to the Old Testament saints. Genesis 15:13-16; Isaiah 27-33. But these sufferings were not expiatory. That the expiation of sin was to be accomplished only through vicarious suffering—life for life—was taught from the beginning by animal sacrifice; but the doctrine of a sacerdotal kingdom, first suggested by Jehovah, (Exodus 19:6,) and more positively asserted in Psalm 110:4, of which the Priest-King himself was to be the sin offering, the true and absolute expiation, was not so early revealed. Abraham, indeed, caught a glimpse of the atoning “Lamb of God,” (Genesis 22:13, 14; John 8:56,) but in David’s time that Lamb was more clearly revealed. The sufferings described Psalm 22; 40:6-8, were not national, much less ideal, but personal, and such as pertained to the priestly functions of Him who was a Priest-King, after the order of Melchizedek. Psalm 110:4. Isaiah took up the theme, and carried it forward with new additions. Isaiah 53. In David’s person and kingdom were clearly unveiled the kingly dignity and dominion of Messiah, (Psalm 2; 45:6, 7; 110; 132:11,) which from this date was resounded through the ages of the prophets. Isaiah 9:6; Jeremiah 23:5, 6; Zechariah 9:9. The prophetic office of Messiah appears in the functions of teaching and publishing (preaching) the great acts and doctrines of God, especially such as directly relate to moral government and redemption. Psalm 22:22-31; 40:9, 10; 35:18. Numerous particulars of Messiah’s history were also brought to light through the Psalms, which will be mentioned in their place. But the reader will remember that almost universally the kingdom of Messiah is prophetically represented in the Old Testament as the kingdom and dominion of Jehovah, of which the organic representative is, in all ages, the Church.
5. There are different degrees of the spirit of prophecy, and hence of directness and clearness of prophetic delineation. Where the entire scope and subject of a psalm are Messianic there is no difficulty in determining its character, as in Psalm 2 and 110; but not unfrequently this class of prophecies appear in a sporadic form, with a slight-trace of historic relation to the context, but in style and import far above the common level of the connexion. This is largely, perhaps wholly, due to that peculiar state of mind which is inseparable from and preparatory for prophecy in its highest sense. A theopneustic, or divinely inspired, writing is the joint product of two minds, the human and the divine, each acting voluntarily and in perfect sympathy with the other; the latter as the efficient cause, the former as the instrument or medium, of the revelation. “Holy men of old spake as they were moved by the Holy Ghost.” We may not fully comprehend the psychological condition of the human mind in such a case, but we must assume that, in subjective revelations especially, it must be raised in a degree to the level of the Divine Mind as to the precise matter to be communicated. It is not passive merely, but lifted up to its highest capacity of voluntary activity and spiritual subjectivity—above itself, but not out of itself. The perceptive power is preternatural, while the visions, objectively considered, are supernatural. All its passive and active states, with all its operations, whether intellectual or emotional, are fully and intellectively within the sphere of consciousness. The imagination is lively and fruitful; the emotional power attuned to the nature of the subject revealed; the attention concentrated and absorbed, so that the outward senses cease to awaken perceptions of external objects; the mental movement is clear, calm, and quick, and the descriptions lifelike, as of realities passing before the eyes. The visions of Ezekiel, Daniel, and of the Apocalypse, are notable examples. In such cases the style naturally falls more or less into measure; the transitions are often abrupt, the mind passing rapidly along the salient points, perceiving, but not stopping to record, the connexions. Psychologically considered, the mind and sensibility are in a poetic frame. It is hence that prophecy generally is written in the form of poetry, in parallel lines, and the successful interpreter must be versed in the laws and imbued with the genius of Hebrew poetry. The communications thus made, passing from the Divine Mind through the human, not mechanically, but conformably to the laws of thought and feeling, become the mental property of the recipient, and the style in which they are written is necessarily impressed with the individuality of the prophet. If it be a doctrine or a fact, he has perceived it; if a matter of sensibility or moral virtue, he has entered into analogous states; and in either case he speaks as from the knowledge of experience. Hence the earlier name of prophet was “seer,” the man who sees, or knows. Especially do these remarks apply to subjective prophecy, as of the Saviour’s sufferings. Psalm 22.
6. The tests or rules for determining a Messianic prophecy are few.
(1.) When a prophecy is quoted and applied to Christ in the New Testament, it is in all cases to be accepted as so intended by the Holy Spirit. The question of the legitimacy of such application is to be considered settled by divine authority.
(2.) When language and imagery are employed to set forth an ideal character, or the ideal glory of the kingdom of God, to which there is no answerable prototype in Old Testament history, the nature of the description agreeing with the known Christ-ideal of prophecy, or with the Jehovistic reign over the nations, (the theocratic millennium, or latter-day glory of the Hebrews,) it must be accepted and classed with Messianic prophecy. But it must be distinctly understood that where the force of the language may be fully absorbed in the known facts of Old Testament history, it is not lawful to assume for it a predictive Messianic character. It is no objection to the Messianic import of a passage that it has also a historical groundwork. For instance, in Psalm 22 the author was an individual, a real sufferer, and his descriptions arose from the depth of his own peril and distress. But in the agony of his own soul his mind was lifted up by the Holy Spirit to discover in the direction, psychologically, of its own outreachings for help, one in analogous conditions, but in an infinitely greater conflict, pursued to death by ferocious enemies, pouring out his life in agony—the Calvary Prototype. So, also, the wars, conquests, kingdom, glory, and person of David became the historic background of the brilliant Messianic paintings of Psalm 2, 96, 98, 110, and such like. It is conformably to the laws of our complex being that we thus rise, by the help of analogy and similitude, from the type to the antitype—from the outward and visible to the unseen, the abstract, the spiritual. In subjective prophecy, where the passions, sensibilities, or moral virtues are to be represented, no other method could be adequate. But let us consider these tests apart and in their order.
(1.) As the first test above given has exclusive reference to the number and character of the quotations in the New Testament from the Messianic prophecies of the Old, it will be sufficient to simply supply a classification of such quotations, without giving the total number, of which, according to the tables carefully revised by Bishop Alexander, (Bampton Lectures, 1876, pp. 257-264,) there are no less than two hundred and fifteen. In the quotations subjoined we do not aim to give a perfect list under each head, nor a perfect enumeration of heads, but only so much as may illustrate the subject.
(2.) The second test of Messianic prophecy must be applied with caution, and only from a broad view of the plan of revelation, and a close acquaintance with the intent, style, and spirit of prophecy. There are many portions of the Psalms (and this remark applies to the other prophetic writings as well) which, from their elevated style, breadth of expression, and evangelical import, find nothing equal to them in Old Testament history. These scattered lights, when brought together, are found to belong, harmoniously and synthetically, to one central doctrine, and yield a powerful cumulative testimony of the faith and doctrine of the Old Testament saints on this subject, not only from their number, but also from their perfect coincidence. Take, for example, Psalm 93-100, where the conversion of the Gentile nations is so clearly brought forward and celebrated. If no higher revelations of Jehovah to the heathen nations are intended than such as resulted from the known events of Hebrew history, the language not only of these, but of many other passages in the Psalms and the Prophets, must appear inflated and fulsome; and, however they might, as specimens of Oriental poetry, regale our imagination, our understanding must remain unsatisfied, and our judgment misguided. Psalm 72, which the Targum, no less than the Christian fathers and modern criticism, admits to be Messianic, is a remarkable instance of this. The picture there so beautifully drawn was never realized in Solomon’s reign, the outcome of which was loud complaint, rebellion, and final dismemberment of the kingdom; precisely the opposite to the spirit of this psalm. Psalm 67 and 132 belong to the same class. Many of the psalms also, from which particular parts are quoted in the New Testament as applying to Christ, have other parts not formally quoted, though equally Messianic. This is quite common. This also is what might be expected. “The testimony of Jesus is the spirit of prophecy.” Revelation 19:10. It is the life, soul, vital part, object and end, of prophecy. “To him [Christ] gave all the prophets witness.” Acts 10:48. To testify beforehand of Christ was the great end of the prophetic office and of Old Testament revelation. We are not to be surprised, therefore, to find a large place and central position given to this subject in the prophetic writings, of which the direct quotations in the New Testament are far from exhaustive. Not unfrequently these prophecies appear in such connexion with personal or historic matter, that to a superficial observer their predictive, or typically predictive, character might be overlooked. Indeed, they might almost seem to have been dropped incidentally, without plan or intention; but upon closer inspection they are seen to bear their own marks of identification and design; and when all are collected and arranged we find them to be complete parts of a symmetrical whole, with nothing redundant, nothing deficient. Just as the parts of a watch, when viewed severally and apart, would not indicate their relation to each other nor their ultimate design, yet when brought together and put in motion would give irresistible evidence, even to one who had never heard of such an instrument, that each part was made for its place, and their total harmony and ulterior use were foreseen and intended by its maker, so is the evidence of the collective body of Messianic prophecies of the class now under consideration. They testify clearly and irrefragably to such a Christ and such a Christianity as the New Testament reveals. Messianic prophecy, therefore, must be considered as an organic unity, the fruit of wise design; accumulating, as to its several parts, from age to age, conformably to a settled plan, till the perfect Christ-ideal was finished. It was fit, also, that this ideal of the personage of the great Deliverer, with the chief attendant circumstances and resultant effects of his advent, should be largely interwoven throughout the Psalms, that by poetry and song, in hallowed worship, their impress might be the more deeply felt in the faith and hope of the Church in all ages. Imprecatory Psalms.
Much of the harshness of the so-called imprecatory Psalms might be avoided by a different, and equally allowable, translation, and much more by a proper explanation of the terms and allusions in the text. The reader is referred to the notes on the passages themselves, and the introductory notes to the Psalms containing them. A few general remarks here must suffice.
Consider, then, David does not speak as a private individual in the apparent imprecations on his enemies, but as the anointed of God, and for the salutary influence which the divine interference shall have upon the religious faith and morals of the people. He fears that the success of the wicked will weaken the bands of civil government. These considerations are everywhere manifest. In the light of these public functions to which he had been designated by the prophet, and from the standpoint of this representative relation to public law, we must interpret his words. It is a characteristic of Holy Scripture that therein are set forth in the clearest terms, and greatest particularity of detail, the awful penalty of the divine law against all who wantonly cast off restraint and accountability. The Psalms in question simply indicate the varied forms of terrible wrath which will overtake such crimes as his enemies had committed and proposed. These judgments are beacon fires of warning to deter men from sin; or, if this fail, they show the line of penal consequences which, by the law of God, must follow. In this their publication is in analogy with all revelation in the Old and New Testaments.
It must not be overlooked, that the sufferings of David from the course pursued by his enemies was of the extremest character, both for their severity and their injustice. The case offers no apology for those who indulge in criminations for petty grievances. The sufferer here stands upon the outmost verge of life, and speaks as one who had endured the loss of all things. His enemies had passed beyond suasive and reformatory influences, and the case admitted of no remedy but the retributive and protective course of justice. But even this he submits wholly to the will of God, according to the known principles of his righteous government; and if his language be construed as a prayer, instead of a solemn warning, still it is only a prayer that justice might have its penal course, according to the provisions and design of God, when this alone could support law and protect the righteous.
But it is asked, Is it lawful for a pious man to pray that these judgments may be executed? We answer, in the light of the foregoing statements, It is. Nothing is here asked upon David’s enemies which the law of God does not lay down as penalty due to such crimes. It is lawful for a pious man, and is a trait of true piety, to pray that the government of God may be sustained, that innocence may be protected, and public order, purity, and peace preserved. But such prayers could not be answered in any government, human or divine, without provision for, and faithful execution of, the punishment of the wicked. When men cease to fear the divine judgments, or wish them abolished, they cease to endorse the divine law. A lax criminal administration in human governments is, by implication, abandonment of law, license to crime, and argues venality and corruption where justice and righteousness should hold sway. In proportion as men attain to just views of the turpitude of sin and the holiness of God, they will delight in the law of God, and approve his judgments. The warnings of Scripture are foregleams of penalty, which the New Testament has not abated. See Matthew 23:32-39; John 8:21, 24; Acts 23:3; 2 Timothy 4:14; Revelation 6:9, 10.
John Wesley
Notes on the Book of Psalms.
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NOTES ON THE BOOK OF
PSALMS.
We have now before us one of the choicest parts of the Old Testament, wherein there is so much of Christ and his gospel, as well as of God and his law, that it has been called the summary of both Testaments. The history of Israel; which we were long upon, instructed us in the knowledge of God. The book of Job gave us profitable disputations, concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the philosophers or disputers of this world, and directs us into communion with God. It is called, the Psalms, in Hebrew Tehillim, which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all poetical compositions, fitted to be sung. St. Peter styles it, The book of Psalms. It is a collection of Psalms, of all the Psalms that were divinely inspired, composed at several times, on several occasions, and here put together, without any dependence on each other. Thus they were preserved from being scattered and lost, and kept in readiness for the service of the church. One of these is expressly said to be the prayer of Moses. That some of them were penned by Asaph, is intimated, 2 Chronicles 29:30, where they are said to praise the Lord, in the words of David and Asaph, who is there called a seer or prophet. And some of the Psalms seem to have been penned long after, at the time of the captivity in Babylon. But the far greater part were wrote by David, who was raised up for establishing the ordinance of singing Psalms in the church of God, as Moses and Aaron were for settling the ordinance of sacrifice. Theirs indeed is superseded, but this will remain, ‘till it be swallowed up in the songs of eternity. There is little in the book of Psalms of the ceremonial law. But the moral law is all along magnified, and made honourable. And Christ the foundation, corner and top-stone of all religion, is here clearly spoken of; both his sufferings, with the glory that should follow, and the, kingdom he would set up in the world.
Adam Clarke
Introduction to the Book of Psalms
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INTRODUCTION TO THE BOOK OF PSALMS
Section 1.—on the Names Given to His Book
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Editorial note: Source collation note — paragraph 2: “is termed in hebrew ספר תהלים sepher tehillim, which some”. source PDF page 3: “is termed in Hebrew תהלים ספר Sepher Tehillim which some”. Compared with CLA_PSA.PDF PDF p. 3. The source-font or layout comparison does not securely establish every letter, mark or local sequence in these passages. The flagged language readings or layout are retained; the original source pages should be consulted for these specific readings. Additional-source investigation: an automated comparison of surrounding English text located possible corresponding passages in OCR from separately digitized printed volumes. The linked scan pages are research locators; their images have not been collated for this note's flagged readings. OCR agreement does not verify Greek or Hebrew letters, diacritics, word order, or table layout. The flagged readings or layout remain uncertain. CLA_PSA.PDF, PDF page 3; Additional printed-scan page locator (OCR context only; flagged reading unverified).
SECTION 1.—ON THE NAMES GIVEN TO HIS BOOK
THIS book is termed in Hebrew ספר תהלים Sepher Tehillim, which some learned men derive from הל hal or הלל halal, to move briskly, irradiate, shine; and translate, The Book of the Shinings forth, Irradiations, Manifestations, or Displays, namely, of Divine wisdom and love exhibited in God’s dealing with his chosen people, or with particular persons, as figures, for the time being, of what should be accomplished either in the person of Christ, or in his mystical body the Church. But as halal signifies also to praise, and praise arises from a sense of gratitude, is the expression of inward joy, and was often exhibited by brisk notes, sprightly music, &c., it may be well denominated The Book of Praises, as the major part of the Psalms have for their subject the praises of the Lord. That the Psalms were sung in the Jewish service, and frequently accompanied by musical instruments, there is no doubt, for the fact is repeatedly mentioned; and hence the most ancient translation we have of the Psalms, viz., the Septuagint, as it stands in what is called the Codex Alexandrinus, is called Ψαλτηριον, The Psaltery, which is a species of musical instrument resembling the harp, according to the accounts given of it by some of the ancients. From this term came the Psalterium of the Vulgate, and our word Psalter, all of which are deduced from the verb ψαλλω, to sing, as the voice no doubt always accompanied this instrument, and by it the key was preserved and the voice sustained. A Psalm is called in Hebrew מזמור mizmor, from זמר zamar, to cut off, because in singing each word was separated into its component syllables, each syllable answering to a note in the music.
Section 2. General Division of the Book
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SECTION 2. GENERAL DIVISION OF THE BOOK
The Hebrews divide the Psalms into five books, and this division is noticed by several of the primitive fathers. The origin of this division is not easily ascertained; but as it was considered a book of great excellence, and compared for its importance to the Pentateuch itself, it was probably divided into five books, as the law was contained in so many volumes. But where the divisions should take place the ancients are not agreed; and some of them divide into three fifties rather than into five parts; and for all these divisions they assign certain allegorical reasons which merit little attention. The division of the Hebrews is as follows:—
Book I. From Psalm 1. to Psalm 12. inclusive.
Book II. From Psalm 13. to Psalm 22. inclusive.
Book III. From Psalm 23. to Psalm 89. inclusive.
Book IV. From Psalm 90. to Psalm 106. inclusive.
Book V. From Psalm 107. to Psalm 150. inclusive.
The First, Second, and Third Books end with Amen and Amen; the Fourth, with Amen and Hallelujah; the Fifth, with Hallelujah.
But the Psalms themselves are differently divided in all the VERSIONS, and in many MSS. This is often very embarrassing to the reader, not only in consulting the Polyglots, but also in referring to theological works, whether of the Greek or Latin Church, where the Psalms are quoted; the Greek ecclesiastical writers following the Septuagint; and those of the Latin Church, the Vulgate. I shall lay a proper table of these variations before the reader, remarking first, that though they differ so much in the division of the Psalms, they all agree in the number one hundred and fifty. A Table of the Differences in dividing the Psalms between the Hebrew text and the ancient VERSIONS, Syriac, Septuagint, Chaldee, Arabic, Æthiopic, and Vulgate.
In the above versions Psalm 9. and 10. make only Psalm 9. Hence there is one Psalm less in the reckoning as you proceed to
Psalm 114., 115., which make Psalm 113. in all those versions. Hence two Psalms are lost in the reckoning.
Psalm 116. is divided at verse 9, the versions beginning Psalm cxv. at verse
10. Hence one Psalm is gained on the above reckoning.
Psalm 119. makes Psalm 118. in all the versions.
Psalm 147. they divide at verse 11, and begin Psalm 147. with verse 12. Here then the reckoning becomes equal, and all end alike with Psalm 150. In the Syriac, Septuagint, Æthiopic, and Arabic, there is what they call an extra-numeral Psalm, said to have been composed by David after his victory over Goliath. A translation of this will be found at the close of these notes.
The Hebrew MSS. agree often with the versions in uniting Psalms which the common Hebrew text has separated, and thus often support the ancient versions. These things shall be considered in the course of the notes.
Section 3.—on the Compilation of the Book, And The Authors to Whom the Psalms Have Been Attributed
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SECTION III.—ON THE COMPILATION OF THE BOOK, AND
THE AUTHORS TO WHOM THE PSALMS HAVE BEEN
ATTRIBUTED
After having said so much on the name and ancient divisions of this important book, it may be necessary to say something in answer to the question, “Who was the author of the Book of Psalms?” If we were to follow the popular opinion, we should rather be surprised at the question, and immediately answer, DAVID, king of Israel! That many of them were composed by him, there is no doubt; that several were written long after his time, there is internal evidence to prove; and that many of them were written even by his contemporaries, there is much reason to believe. That the collection, as it now stands, was made long after David’s death, is a general opinion among learned men; and that Ezra was the collector and compiler is commonly believed. Indeed all antiquity is nearly unanimous in giving Ezra the honour of collecting the different writings of Moses and the prophets, and reducing them into that form in which they are now found in the Holy Bible, and consequently the Psalms among the rest. See this subject treated at large in the preface to Ezra, &c.
In making this collection it does not appear that the compiler paid any attention to chronological arrangement. As he was an inspired man, he could judge of the pieces which came by Divine inspiration, and were proper for the general edification of the Church of God.
The writer of the SYNOPSIS, attributed to St. Athanasius, says that the friends of King Hezekiah chose one hundred and fifty Psalms out of the number of three thousand which David had composed, and that they suppressed the rest: he says farther, that this is written in the Chronicles; but it is not found in the Chronicles which we now have, though it might have been in other Chronicles which that author had seen. That some Scriptural collections were made under the influence and by the order of Hezekiah, we learn from Proverbs 25:1: “These are also proverbs of Solomon, which the men of Hezekiah, king of Judah, copied out.” But whether these were employed on the writings of the father, as they were on those of the son, we cannot tell. The above authority is too slender to support any building of magnitude.
The only method we have of judging is from the internal evidence afforded by several of the Psalms themselves, and from the inscriptions which many of them bear. As far as time and facts are concerned, many of them can be traced to the days of David, and the transactions which then occurred, and in which he bore so eminent a part. But there are others in which we find no note of time, and no reference to the transactions of David’s reign. As to the inscriptions, they are of slender authority; several of them do not agree with the subject of the Psalm to which they are prefixed, and not a few of them appear to be out of their places.
In one of the prologues attributed to St. Jerome, but probably of Eusebius, at the end of Vol. II. of St Jerome’s Works by Martinay, we find a table in which the whole Book of Psalms is dissected, showing those which have inscriptions, those which have none, and those to which the name of a particular person, as author, is prefixed. I shall give these in gross, and then in detail: Psalms without any name prefixed, 17; Psalms with an inscription, 133; in all 150.
These are afterwards divided into those which bear different kinds of titles, without names; and those which have names prefixed. I shall give these from the Quincuplex Psalterium, fol. Paris, 1513, as being more correct than in the edition of Jerome, by Martinay.
Psalms which have no inscription of any kind: Psa. 1., 2., 32., 42., 70., 90., 92., 93., 94., 95., 96., 97., 98., 99., 103., 115., 136., 147 — 18 Psalms to which David’s name is prefixed: Psa. 3., 4., 5., 6., 7., 8., 9., 10., 11., 12., 13., 14., 15., 16., 17., 18., 19., 20., 21., 22., 23., 24., 25., 26., 27., 28., 29., 30., 31., 33., 34., 35., 36., 37., 38., 39., 40., 50., 51., 52.; 53., 54., 55., 56., 57., 58., 59., 60., 61., 62., 63., 64., 67., 68., 69., 85., 100., 102., 107., 108., 109., 133., 137., 138., 139., 140., 141., 142., 143., 144 — 70
Psalms attributed to Solomon: Psa. 71., 126 — 2
Psalms attributed to the sons of Korah: Psa. 41., 43., 44., 45., 46., 47., 48., 83., 84., 86. — 10
Psalms with the name of Asaph prefixed: Psa. 49., 72., 73., 74., 75., 76., 77., 78., 79., 80., 81., 82 — 12
A Psalm to which the name of Heman is prefixed: Psa. 87. — 1 A Psalm to which the name of Ethan is prefixed: Psa. 88. — 1 A Psalm to which the name of Moses is prefixed: Psa. 89. — 1 Psalms with titles without any name specified: A Song or Psalm, 65. A Song or Psalm, 66. A Psalm or Song, 91. A Prayer of the Afflicted,
101. — 4
Hallelujah Psalms: Psa. 104., 105., 106., 110., 111., 112., 113., 114., 116., 117., 118., 134., 135., 145., 146., 148., 149., 150. — 18 Psalms or Songs of Degrees: Psa. 119., 120., 121., 122., 123., 124., 125., 127., 128., 129., 130., 131., 132. — 13
Sum total of all kinds: Psalms having no inscription, 18. David’s, 70. Solomon’s, 2. Sons of Korah, 10. Asaph, 12. Heman, 1. Ethan, 1. Moses, 1. Psalms and Songs, 3. Prayer, 1.
Hallelujah, 18. Psalms of Degrees, 13. ——
Grand total — 150
Supposing that the persons already mentioned are the authors of those Psalms to which their names are prefixed, there are still fifty-three, which, as bearing no proper name, must be attributed to uncertain authors, though it is very probable that several of them were made by David. The reader will observe that as the preceding enumeration is taken from the Vulgate, consequently it is not exactly the same with ours: but the rules already given at page 200, will enable him to accommodate this division to that in our common Bibles, which is the same with that in the Hebrew text. In order to make the preceding table as correct as possible, I have carefully collated that in the Benedictine edition of St. Jerome’s WORKS, with professedly the same table in the Quincuplex Psalter, in both of which there are several errors. In the Works, though all the numbers are given at large, as primus, decimus, centesimus, &c., yet the sum total, under each head, rarely agrees with the items above it. This was so notoriously the case in the table in Jerome’s Works, that I thought best to follow that in the Psalter above mentioned, which had been carefully corrected by Henry Stephens.
After all, this table gives but small satisfaction, when we come to collate it with the Psalms in the Hebrew text, or as they stand in our common English Bibles. That nothing might be wanting, I have made an analysis of the whole from our present text, collating this with the Hebrew where I was in doubt; and by this the reader will see how greatly these tables differ from each other; and that many Psalms must now come under a different arrangement, because of their different titles, from that which they had in St. Jerome’s time. For instance, in St. Jerome’s time there were seventy, or, as in some copies, seventy-two Psalms that had the name of David in the inscriptions; at present there are seventy-three thus inscribed in the Hebrew text.
Section 4.—classification of the Psalms As They Stand in Our Common Version
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SECTION 4.—CLASSIFICATION OF THE PSALMS AS THEY
STAND IN OUR COMMON VERSION
Jerome gave two editions of the Latin Psalter, one from the Hebrew, and the other corrected from the Septuagint. Both of these may be found in his WORKS, and in the Quincuplex Psalter mentioned above. I shall now add a table, on a similar plan with the above, taken from our present authorized text.
A Classified Table of the Psalms taken from the text in common use Psalms which have no inscription of any kind: Psa. 1., 2., 10., 33., 43., 71., 91., 93., 94., 95., 96., 97., 99., 104., 105., 107., 114., 115., 116., 117., 118., 119., 136., 137. — 24
Psalms to which David’s name is prefixed: Psa. 3., 4., 5., 6., 7., 8., 9., 11., 12., 13., 14., 15., 16., 17., 18., 19., 20., 21., 22., 23., 24., 25., 26., 27., 28., 29., 30., 31., 32., 34., 35., 36., 37., 38., 39., 40., 41., 51., 52., 53., 54., 55., 56., 57., 58., 59., 60., 61., 62., 63., 64., 65., 68., 69., 70., 86., 101., 103., 108., 109., 110., 122., 124., 131., 133., 138., 139., 140., 141., 142., 143., 144., 145. — 73
Psalms attributed to Solomon: Psa. 72., 127. — 2
Psalms attributed to the sons of Korah: Psa. 42., 44., 45., 46., 47., 48., 49., 84., 85., 87. — 10
Psalms with the name of Asaph prefixed: Psa. 50., 73., 74., 75., 76., 77., 78., 79., 80., 81., 82., 83. — 12
A Psalm to which the name of Heman is prefixed: Psa. 89. — 1 A Psalm to which the name of Ethan is prefixed: Psa. 89. — 1 A Psalm to which the name of Moses is prefixed: Psa. 90. — 1 Psalms with titles without any name specified: A Song or Psalm, 66. A Psalm or Song, 67. A Psalm or Song for the Sabbath day, 92. A Psalm or Song, 98. A Psalm or Song, 100. A Prayer of the Afflicted, 102. — 6
Hallelujah Psalms: Psa. 106., 111., 112., 113., 135., 146., 147., 148., 149.,
150. — 10
Psalms or Songs of Degrees: Psa. 120., 121., 122., 125., 126., 128., 129., 130., 132., 134. — 10
Sum total of all kinds: Psalms having no inscription, 24. Psalms having David’s name prefixed, 73. Psalms having Solomon’s name, 2. Ditto, sons of Korah, 10. Ditto, Asaph, 12. Ditto, Heman, 1. Ditto, Ethan, 1. Psalms and Songs, 6. Hallelujah Psalms, 10. Psalms of Degrees, 10. — —
Grand total 150 — 150
After all that has been done to assign each Psalm to its author, there are few of which we can say positively, These were composed by David. Most commentators, as well as historians of the life and reign of David, have taken great pains to throw some light upon this subject, particularly Calmet, Delaney, Chandler, and Venema. The former has made seven divisions of them, to ascertain the order of time in which they were written. I shall adopt this plan, and accommodate it to the Psalms as they stand in our present authorized version, after simply remarking that there are several Psalms which appear to be ill-divided, some making two or three, which in all probability made originally but one; and others, which formerly made two or more, now improperly connected.
This has been already noticed in comparing the differences of the numeration between the versions and the Hebrew text. See p. 201; see also at the end of the following table.
Section 5.—chronological Arrangement of The Book of Psalms
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SECTION 5.—CHRONOLOGICAL ARRANGEMENT OF THE
BOOK OF PSALMS
I. PSALMS which contain no Note or Indication of the Time when written Psalm 1. “Blessed is the man,” &c. This is generally considered as a Preface to the whole book; supposed by some to have been written by David: but others attribute it to Ezra, who collected the book of Psalms.
Psalm 4. “Hear me when I call.”” The evening prayer of a pious man. Psalm 8. “O Lord our Lord.” The privileges and dignity of man. Psalm 19. “The heavens declare the glory of God.” God’s glory in the creation. The excellence, perfection, and use of the Divine law. Psalm 81. “Sing aloud unto God.” Supposed to be a Psalm usually sung at the Feast of Trumpets, or the beginning of the year; and at the Feast of Tabernacles.
Psalm 91. “He that dwelleth in the secret place.” The happiness of those who trust in the Lord. This Psalm might be placed during or after the Captivity.
Psalm 110. “The Lord said unto my Lord.” The advent, birth, passion, priesthood, and kingdom of Christ. Probably composed by David. Psalm 139. “O Lord, thou hast searched me.” On the wisdom and providence of God.
Psalm 145. “I will extol thee, my God, O King.” Thanksgiving for the general benefits bestowed by God.
In none of these is there any distinct notation of time. II. PSALMS composed by David while persecuted by Saul
Psalm 11. “In the Lord put I my trust.” Composed by David when in the court of Saul, his friends exhorting him to escape for his life from the jealousy and cruelty of Saul.
Psalm 31. “In thee, O Lord, do I put my trust.” Composed when David was proscribed, and obliged to flee from Saul’s court. Psalm 34. “I will bless the Lord at all times.” Supposed to have been composed by David, when, by feigning himself to be mad, he escaped from the court of Achish, king of Gath.
Psalm 56. “Be merciful unto me, O God.” Composed in the cave of Adullam, after his escape from Achish.
Psalm 16. “Preserve me, O God.” David persecuted by Saul, and obliged to take refuge among the Moabites and Philistines.
Psalm 54. “Save me, O God, by thy name.” David, betrayed by the Ziphims, escapes from the hands of Saul.
Psalm 52. “Why boastest thou thyself in mischief.” Composed by David when Doeg betrayed him to Saul, who, not finding him, slew the priests at Nob.
Psalm 109. “Hold not thy peace, O God.” An invective against Doeg, and the rest of his enemies.
Psalm 17. “Hear the right, O Lord.” When Saul carried his persecution to the highest pitch.
Psalm 22. “My God, my God, why hast thou forsaken me.” Saul’s persecution of David an emblem of the persecutions of Christ by the Jews.
Psalm 35. “Plead my cause, O Lord.” Against Saul and his courtiers, who plotted his destruction.
Psalm 57. “Be merciful unto me, O God.” While shut up in the cave of En-gedi; 1 Samuel 24:4.
Psalm 58. “Do ye indeed speak righteousness.” Against the wicked counsellors of Saul.
Psalm 113. “I cried unto the Lord with my voice.” David in the cave of En-gedi, 1 Samuel 24:4.
Psalm 140. “Deliver me, O Lord.” Under the same persecutions praying for Divine succour.
Psalm 141. “Lord, I cry unto thee.” Same as the preceding. Psalm 7. “O Lord my God, in thee do I put my trust.” When violently persecuted by Saul.
III. PSALMS composed after the Commencement of the reign of David, and after the Death of Saul
Psalm 2. “Why do the heathen rage.” Written by David after he had established his throne at Jerusalem, notwithstanding the envy and malice of his enemies. A prophecy of the reign of Christ. Psalm 9. “I will praise thee, O Lord, with my whole heart.” Sung by David on bringing the ark from the house of Obed-edom.
Psalm 24. “The earth is the Lord’s, and the fulness thereof.” Sung on the same occasion,
Psalm 18. “Let God arise, let his enemies be scattered.” Sung on bringing the ark from Kirjath-jearim to Jerusalem.
Psalm 101. “I will sing of mercy and Judgment.” David describes the manner in which he will form his court, his ministers, and confidential servants.
Psalm 29. “Give unto the Lord, O ye mighty.” Composed after the dearth which fell on the land because of Saul’s unjust persecution of the Gibeonites; 2 Samuel 21:1.
Psalm 20. “The Lord hear thee in the day of trouble.” Composed when David was about to march against the Ammonites and Syrians; 2 Samuel 10:16.
Psalm 21. “The king shall joy in thy strength.” Thanksgiving to God for the victory over the Ammonites, &c.; a continuation of the subject in the preceding.
Psalm 38. “O Lord, rebuke me not in thy wrath.” Composed during the time of a grievous affliction, after his transgression with Bath-sheba. See Psalm 6:1.
Psalm 39. “I said, I will take heed to my ways.” A continuation of the same subject.
Psalm 40. “I waited patiently for the Lord.” Thanksgiving for his recovery. Psalm 41. “Blessed is he who considereth the poor.” A continuation of the preceding subject.
Psalm 6. “O Lord, rebuke me not in thine anger.” Supposed to be written in a time of sickness after his sin with Bath-sheba. See Psalm 38:1. Psalm 51. “Have mercy upon me, O God.” Written after he received the reproof by Nathan the prophet; 2 Samuel 12:13, 22. Psalm 32. “Blessed is he whose transgression is forgiven.” Written about the same time, and on the same subject.
Psalm 33. “Rejoice in the Lord, O ye righteous.” A continuation of the preceding Psalm.
IV. PSALMS composed during the rebellion of Absalom
Psalm 3. “Lord, how are they increased that trouble me?” When David was driven from Jerusalem by Absalom.
Psalm 4. “Hear me when I call.” Composed at the same time. Psalm 55. “Give ear to my prayer.” When he was flying from Jerusalem before Absalom.
Psalm 62. “Truly my soul waiteth upon God.” Exercising faith and patience during Absalom’s rebellion.
Psalm 70. “Make haste, O God, to deliver me.” During the same. Psalm 71. “In thee, O Lord, do I put my trust.” Continuation of the preceding.
Psalm 143. “Hear my prayer, O Lord.” Written during the war with Absalom.
Psalm 144. “Blessed be the Lord my strength.” Written after the overthrow of Absalom, Sheba, and other rebels.
V. Psalms written between the Rebellion of Absalom, and the Babylonish Captivity
Psalm 18. “I will love thee, O Lord, my strength.” Thanksgivings for all the benefits which David had received from God. See 2 Samuel 22:1-51.
Psalm 30. “I will extol thee, O Lord.” Composed at the dedication of the threshing-floor of Ornan; 2 Samuel 24:25.
Psalm 22. “Give the king thy judgments.” Composed by David when he invested Solomon with the kingdom.
Psalm 45. “My heart is inditing a good matter.” Written by the sons of Korah, for Solomon’s marriage.
Psalm 28. “Give ear, O my people.” Sung by the choir of Asaph, on the victory gained by Asa over Baasha king of Israel; 2 Chronicles 16:4, &c.
Psalm 82. “God standeth in the congregation.” Instructions given to the judges in the days of Jehoshaphat, king of Judah.
Psalm 83. “Keep not thou silence, O God.” Thanksgiving for the victories of Jehoshaphat, king of Judah, over the Ammonites, Idumeans, and others. See 2 Chronicles 20:1, &c.
Psalm 76. “In Judah is God known.” Sung by the choir of Asaph after the victory over Sennacherib.
Psalm 74. “O God, why hast thou cast us off?” Lamentation over the temple destroyed by Nebuchadnezzar.
Psalm 79. “O God, the heathen are come.” On the same subject; composed probably during the captivity.
VI. Psalms composed during the Captivity
Psalm 10. “Why standeth thou afar off?” Lamentation of the Jews during the captivity.
Psalm 12. “Help, Lord, for the godly man ceaseth.” Composed by the captive Jews showing the wickedness of the Babylonians. Psalm 13. “How long wilt thou forget me.” Continuation of the preceding. Psalm 14. “The fool hath said in his heart.” A prayer of the poor captives for deliverance from their captivity.
Psalm 53. “The fool hath said in his heart, There is no God.” This Psalm is almost verbatim with Psalm xiv., and, like it, describes the wickedness of the Babylonians, both having been composed during the captivity. Psalm 15. “Lord, who shall abide in thy tabernacle?” This Psalm was probably intended to point out the character of those who might expect to return to their own land, and join in the temple service. Psalm 25. “Unto thee, O Lord, do I lift up my soul.” A prayer of the captives for deliverance.
Psalm 26. “Judge me, O Lord.” Continuation of the same. Psalm 27. “The Lord is my light and my salvation.” The captives express their confidence in God.
Psalm 28. “Unto thee will I cry.” Prayers and thanksgivings of the captives. Psalm 36. “The transgression of the wicked.” Complaints of the captives against the Babylonians.
Psalm 37. “Fret not thyself.’ A Psalm of consolation for the captives. Psalm 42. “As the hart panteth.” Composed by the sons of Korah during the captivity.
Psalm 43. “Judge me, O God.” Continuation of the same. Psalm 44. “We have heard with our ears.” Same subject. Psalm 49. “Hear this, all ye people.” By the sons of Korah: comfort for the captives.
Psalm 50. “The mighty God, even the Lord, hath spoken.’ God’s reprehension of the Jews, showing them the cause of their captivity. Psalm 60. “O God, thou hast cast us off.” The captives express their hope of a speedy restoration.
Psalm 64. “Hear my voice, O God.” The captives complain of their oppression under the Babylonians.
Psalm 69. “Save me, O God.” The captive Levites complain of the cruelty of the Babylonians.
Psalm 23. “Truly God is good to Israel.” Asaph warns the captives against the bad example of the Babylonians, and against being envious at the prosperity of the wicked. Compare this with Psalm 37.
Psalm 75. “Unto thee, O God, do we give thanks.” Asaph prays for the deliverance of the people.
Psalm 27. “I cried unto God with my voice.” Jeduthun and Asaph complain of the long duration of the captivity.
Psalm 80. “Give ear, O Shepherd of Israel.” Asaph prays for the deliverance of the people.
Psalm 84. “How amiable are thy tabernacles.” The sons of Korah pray for their release.
Psalm 86. “Bow down thine ear.” The same subject.
Psalm 88. “O Lord God of my salvation.” The same subject. Psalm 89. “I will sing of the mercies of the Lord.” Ethan prays for the deliverance of the captive Jews.
Psalm 90. “Lord, thou hast been our dwelling.” The Levites, the descendants of Moses, request their return from captivity. Psalm 92. “It is a good thing to give thanks.” The same subject, and by the same persons.
Psalm 93. “The Lord reigneth.” The same, by the same persons. Psalm 95. “O come, let us sing unto the Lord.” The same. Psalm 119. “Blessed are the undefiled in the way.” A Psalm supposed to have been made by Daniel, or some other captive prophet, for the instruction of the people.
Psalm 120. “In my distress I cried.” The captives pray for deliverance. Psalm 121. “I will lift up mine eyes.” The same subject. Psalm 130. “Out of the depths have I cried.” The same. Psalm 131. “Lord, my heart is not haughty.” The heads of the people pray for their return.
Psalm 132. “Lord, remember David.” A prayer of the captive Jews in behalf of the house of David.
VII. Psalms written after the Jews were permitted by the edict of Cyrus to return to their own land
Psalm 122. “I was glad when they said.” A Psalm of thanksgiving when they heard of the edict of Cyrus, permitting their return. Psalm 61. “Hear my cry, O God “ Thanksgivings when the Jews were about to return to Jerusalem.
Psalm 63. “O God, thou art my God.” A Psalm of the people, now on their return to Judea.
Psalm 124. “If it had not been the Lord, who was on our side.” On the same subject.
Psalm 23. “The Lord is my shepherd.” Thanksgiving to God for their redemption from captivity.
Psalm 87. “His foundation is in the holy mountains.” Thanksgivings by the sons of Korah for their return from captivity.
Psalm 85. “Lord, thou hast been favourable unto thy land.” Thanksgivings for their return.
Psalm 46. “God is our refuge and strength.” Sung by the sons of Korah at the dedication of the second temple.
Psalm 47. “O clap your hands, all ye people.” The same. Psalm 48. “Great is the Lord.” A continuation of the preceding. Psalm 96. “O sing unto the Lord a new song.” This and the three preceding all sung at the dedication of the second temple.
Psalm 97. “The Lord reigneth; let the earth rejoice.” Thanksgivings of the Jews for their deliverance; sung at the dedication of the second temple. Psalm 98. “O sing unto the Lord a new song; for he hath done marvellous things.” A continuation of the above.
Psalm 99. “The Lord reigneth; let the people tremble.” Sung on the same occasion.
Psalm 100. “Make a joyful noise.” On the same occasion. Psalm 102. “Hear my prayer, O Lord.” A description of the sufferings of the captives while in Babylon; and thanksgivings for their deliverance. Psalm 103. “Bless the Lord, O my soul.” On the same subject. Psalm 104. “Bless the Lord, O my soul. O Lord my God.” On the same. Psalm 105. “O give thanks unto the Lord.” Thanksgivings for deliverance from Babylon.
Psalm 106. “Praise ye the Lord. O give thanks unto the Lord.” On the same subject. A recapitulation of what God did for their fathers in Egypt and in the wilderness.
Psalm 107. “O give thanks-his mercy endureth for ever.” A fine poetical description of the miseries of the captivity.
Psalm 108. “O God, my heart is fixed.” The Jews, delivered from captivity, pray for their brethren yet beyond the Euphrates.
Psalm 111. “Praise ye the Lord. I will praise the Lord with my whole heart.” Thanksgivings of the Jews after their captivity. Psalm 112. “Praise ye the Lord. Blessed is the man that feareth.” A continuation of the same subject.
Psalm 113. “Praise ye the Lord. Praise, O ye servants.” A continuation of the above.
Psalm 114. “When Israel went out of Egypt.” The same subject. Psalm 116. “I love the Lord.” The same subject.
Psalm 117. “O praise the Lord, all ye nations.” The same subject. Psalm 126. “When the Lord turned again our captivity.” A prayer for the remnant still remaining in captivity.
Psalm 133. “Behold, how good and how pleasant.” Happy union of the priests and Levites in the service of God, after the captivity. Psalm 134. “Behold, bless ye the Lord.” An exhortation to the priests and Levites properly to discharge their duties in the temple, after they had returned from their captivity.
Psalm 135. “Praise ye the Lord. Praise ye the name of the Lord.” Same as the preceding.
Psalm 136. “O give thanks unto the Lord.” Same as before. Psalm 137. “By the rivers of Babylon, there we sat down.” The Levites on their return, relate how they were insulted in their captivity. Psalm 148. “Praise ye the Lord. Praise ye the Lord from the heavens.” Thanksgiving for deliverance from the captivity; and an invitation to all creatures to celebrate the praise of the Lord.
Psalm 149. “Praise ye the Lord. Sing unto the Lord a new song.” On the same subject.
Psalm 150. “Praise ye the Lord. Praise God in his sanctuary.” A continuation of the preceding Psalms.
Psalm 146. “Praise ye the Lord. Praise the Lord, O my soul.” Supposed to have been composed by Haggai, and Zechariah, to comfort the people when the edict of Cyrus was revoked. See the notes on this Psalm. Psalm 147. “Praise ye the Lord: for it is good.” Thanksgiving of the same prophets after the long dearth mentioned by Haggai, Haggai 1:5-11. In the Vulgate this Psalm is divided at ver. 12, “Praise the Lord, O Jerusalem;” and is supposed by Calmet to have been sung at the dedication of the walls of Jerusalem. The whole Psalm is suitable to the occasions mentioned above.
Psalm 59. “Deliver me from mine enemies.” Probably sung about the same time. See Nehemiah 4:1-23, and following chapters. Psalm 65. “Praise waiteth for thee, O God.” Composed by Haggai and Zechariah, after the Lord had sent the rain promised by Haggai, Haggai 1:12-15; and when they had begun the repairs of the temple. See Psalm 147.
Psalm 66. “Make a joyful noise.” A continuation of the above. Psalm 67. “God be merciful unto us.” The same subject. Psalm 118. “O give thanks unto the Lord; for he is good.” A song of praise after the death of Cambyses, or probably after the dedication of the walls of Jerusalem. Supposed to have been written by Nehemiah. Psalm 125. “They that trust in the Lord.” The Jews encouraging each other to resist Sanballat and Tobiah, and their other enemies. Psalm 127. “Except the Lord build the house.” Composed to encourage the people to labour at the rebuilding of the walls of Jerusalem; and to put their confidence in the Lord.
Psalm 128. “Blessed is every one that feareth the Lord.” A continuation of the preceding.
Psalm 129. “Many a time have they afflicted me.” A description of the peace and comfort enjoyed by the Jews under the reign of Darius. Psalm 138. “I will praise thee with my whole heart.” A continuation of the same subject.
For the reasons of the above chronological arrangement the reader may refer to the notes, and see also another table, page 214. This arrangement is better than none; and I hope will in the main be found as correct as can reasonably be expected, and a great help to a proper understanding of the Psalms.
Section 6. General Observations on the Great Difference of Character Between the Hebrew Poets, and Those of Greece and Italy
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SECTION 6. GENERAL OBSERVATIONS ON THE GREAT
DIFFERENCE OF CHARACTER BETWEEN THE HEBREW
POETS, AND THOSE OF GREECE AND ITALY
The Hebrew Psalter is the most ancient collection of poems in the world; and was composed long before those in which ancient Greece and Rome have gloried. Among all the heathen nations Greece had the honour of producing not only the first, but also the most sublime, of poets: but the subjects on which they employed their talents had, in general, but little tendency to meliorate the moral condition of men. Their subjects were either a fabulous theology, a false and ridiculous religion, chimerical wars, absurd heroism, impure love, agriculture, national sports, or hymns in honour of gods more corrupt than the most profligate of men. Their writings served only to render vice amiable, to honour superstition, to favour the most dangerous and most degrading passions of men, such as impure love, ambition, pride, and impiety. What is said of the Greek poets may be spoken with equal truth of their successors and imitators, the Latin poets; out of the whole of whose writings it would be difficult to extract even the common maxims of a decent morality. I am well aware that fine sentiments, strong and terse expressions, and luminous thoughts, may be found in different parts of their writings; but compared with what is of a different kind, it may be well said of these:—
“Apparent rari nantes in gurgite vasto.”
The Hebrew poets, on the contrary, justly boast the highest antiquity: they were men inspired of God, holy in their lives, pure in their hearts, labouring for the good of mankind; proclaiming by their incomparable compositions the infinite perfections, attributes, and unity of the Divine nature; laying down and illustrating the purest rules of the most refined morality, and the most exalted piety. God, his attributes, his works, and the religion which he has given to man, were the grand subjects of their Divinely inspired muse. By their wonderful art, they not only embellished the history of their own people, because connected intimately with the history of God’s providence, but they also, by the light of the Spirit of God that was within them, foretold future events of the most unlikely occurrence, at the distance of many hundreds of years, with such exact circumstantiality as has been the wonder and astonishment of considerate minds in all succeeding generations; a fact which, taken in its connection with the holiness and sublimity of their doctrine; the grandeur, boldness, and truth of their imagery; demonstrates minds under the immediate inspiration of that God whose nature is ineffable, who exists in all points of time, and whose wisdom is infinite.
Some of the greatest both of the Greek and Roman poets, were men obscure in their birth, desperate in their fortunes, and of profligate manners; a fact at once proved both by their history and by their works. But the Hebrew poets were among the greatest men of their nation: and among them were found kings of the highest character, judges of the greatest integrity, heroes the most renowned, and lawgivers whose fame has reached every nation of the earth. By means of these men the lamp of true religion has been lighted in the earth; and wherever there is a ray of truth among the sons of men, it is an emanation immediately taken, or indirectly borrowed, from the prophets, poets, and statesmen, of the sons of Jacob.
The chief of the Hebrew poets were Moses, David, Solomon, Job, or whoever was the author of the book so called, Isaiah, Jeremiah, and most of the minor prophets. Solomon himself wrote one thousand and five hymns and poems: yet we know not that we have any of his poetical works, except the Canticles, though there may be some Psalms of his composition in the book before us.
Several of the fathers, both Greek and Latin, maintain that David is the author of the whole book of Psalms. And although they allow that several of them speak of times most obviously posterior to the days of David, yet they assert that he is the author of these also, and that he spoke of those events by the spirit of prophecy! The rabbins assert that the book of Psalms was composed by ten different authors, viz. Adam, Melchizedek, Abraham, Moses, the sons of Korah, David, Solomon, Asaph, Jeduthun, and Ethan. But this opinion is slenderly supported.
Section 7. Observations on the Manner in Which Several of the Psalms Appear to Have Been Composed
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SECTION 7. OBSERVATIONS ON THE MANNER IN WHICH
SEVERAL OF THE PSALMS APPEAR TO HAVE BEEN
COMPOSED
That there were several authors, and that the Psalms were composed at different times, is sufficiently evident from the compositions themselves. The occasions also on which they were written are frequently pointed out by their contents; and these things have been kept constantly in view, in the construction of the preceding table.
There is a difficulty which should not be overlooked, and with which almost every reader is puzzled, viz., How is it that in the same Psalm we find so many different states of mind and circumstances pointed out? These could not be the experience of one and the same person, at the same time. The answer that is commonly given is this: Such Psalms were composed after the full termination of the events which they celebrate. For instance, David had fallen into distress-his sorrows became multiplied-he was filled with torturing fears. He called earnestly on the Lord for help; he was heard after a long night and fight of afflictions; and he most feelingly and sublimely praises God for his deliverance. Now all these different circumstances he describes as if then existing, though considerably distant in point of time; beginning the Psalm with the language of the deepest penitential distress, almost bordering on despair; and ending it with the strongest confidence in God, and thanksgiving for his deliverance. The thirtieth Psalm is a case in point; to the notes on which the reader is referred. Now it is possible that the psalmist, having obtained deliverance from sore and oppressive evils, might sit down to compose a hymn of thanksgiving to celebrate God’s mercies; and in order to do this the more effectually, might describe the different circumstances enumerated above, as if he were then passing through them.
But I own that, to me, this is not a satisfactory solution. I rather suppose that such Psalms, and perhaps most of those called acrostic, were composed from diaries or memoranda; and in forming a Psalm, materials out of different days, having little congruity with each other as to the time in which they happened, would necessarily enter into the composition. This supposition will, in my opinion, account for all anomalies of this kind, which we perceive in the book of Psalms.
On this rule we can account for apparent contradictions in several Psalms: taken as metrical compositions formed from memoranda of religious experience for different days, they may well express different states; as the state of the author’s mind was not likely to be precisely the same in all those times on which he made the memoranda. I can illustrate what I mean by the following extract from the Spiritual Diary of Doctor John Rutty:— “Seventh month, 1768, 3d day: Amidst our palpable desolations, matter of some comfort appeared. An inward voice of thanksgiving to God for the gift of his Son, the Lord Jesus Christ, to us Gentiles; the mystery hid from ages, adorable, incomprehensible, unutterable, and unmerited; and if the sweet singer of Israel had occasion to say, ‘Awake, sackbut, psaltery, and harp, and praise the Lord;’ so had I, so had we, so had every one whose eyes the god of this world had not blinded.
“My native fierceness seemed, in the clear vision, to be the chief sin of my bosom, not yet wholly subdued: good Lord, and God of love, subdue it!
“7th. Soul, awake! the everlasting antitypal Sabbath I trust is at hand, the end of all labours, sufferings, and sins; see and prepare for it by letting the earth now enjoy its Sabbaths, even in a gradual relaxation and holy carelessness in all the special concerns of flesh and blood.
“8th. Protracted my vesper beyond the usual tissue, by reason of a sweet inspired song of thanksgiving to a gracious and ever adorable Providence.
“10th. Thy work is not yet done; the war in the members is still felt. Patience hath not yet had its perfect work. O my poverty! Lord, help me!
“11th. In the midst of various discouragements I was induced, even from observation, to believe that our late labour had not been wholly in vain; yea, on the 15th and 20th, I was a witness to some effects thereof.
“19th. A silent meeting with a loaded atmosphere; great heaviness, and the holy fire almost but not quite out.
“22d. I am a wonder of God’s mercy and bounty. He is, as it were, renewing my youth, and giving, in old age, to enjoy and sweetly apply the labours of my youth, whilst multitudes of my equals and associates are dropping into eternity, or else various ways distressed. Awake, soul, and work; for the eleventh hour is come! “23d. In a religious view, suffering is my portion. Lord, sustain! “25th. A sweet song of thanksgiving.
“31st. The tenor of the drawing or proper steerage this day was, to keep carefully the holy medium between a criminal remissness in temporals on the one hand, and an anxiety about them on the other.” Spiritual Diary, vol. ii, p. 235.
One sentence excepted, which is not relevant, here are the whole memoranda of the eminent man’s religious experience for one month, in which we find the following states distinctly marked:
1. Mourning over the small progress of religion in the place where he dwelt, yet receiving encouragement from other quarters, day 3d. 2. Exulting in God for redemption by Christ Jesus, ditto. 3. Humbled on a view of his natural fierceness of spirit, ditto. 4. Rejoicing at the prospect of being soon released from earth, day 7th. 5. Thanksgiving for providential blessings, day 8th. 6. Fighting against inward sin, day 10th. 7. Encouraged in the performance of his duty, days 11th, 15th, 20th. 8. Mourning over the heavenly flame, almost extinct, day 19th. 9. Triumphing in a restoration of mental and bodily vigour, day 22d. 10. Complaining of his suffering lot, day 23d. 11. Happy in his soul, and giving praise to God, day 25th. 12. Forming holy resolutions for the government of his future life, day 31st. Let us compare this with Psalm 30., to which I have already referred in this introduction.
The Psalm begins with “I will extol thee, O Lord.” And we find in it seven different states distinctly marked:
1. He had been in great distress, and nearly overwhelmed by his enemies; implied in Psalm 30:1. 2. He extols God for having lifted him up, and preserved him from his adversaries, Psalm 30:1, 3. 3. He is brought into great prosperity, trusts in what he had received, and forgets to depend wholly on the Lord, Psalm 30:4-6. 4. The Lord hides his face from him, and he is brought into great distress, Psalm 30:7: “Thou didst hide thy face, and I was troubled.” 5. He makes earnest prayer and supplication, and pleads strongly with the Lord, Psalm 30:8-10. 6. He is restored to the Divine favour, and filled with joy, Psalm 30:11. 7. He purposes to glory in God alone, and trust in him forever, Psalm 30:12. Now it is impossible that David could have been in all these states when he penned this Psalm: suppose them to be the memoranda taken from one week’s journal, and dressed in this poetic form; for it is possible that he might have passed through all these states in one week. Let us examine the month’s experience, extracted from the diary of Dr. Rutty; and let an able hand clothe that in a poetic dress; and we shall find it as apparently contradictory as the xxxth Psalm. Suppose both formed from memoranda of a diary, and all is plain.
I have spent the more time on this subject, because it is important to have some general rule by which we may account for the apparent inconsistencies often occurring in the same Psalm.
There is another class of Psalms to which this mode of interpretation is not applicable: I mean those composed in the dialogue form. There are several of this kind; and as the several interlocutors are not distinguished, it requires considerable attention to find out the different parts which belong to the speakers. I shall give an example of this class. The ninety-first Psalm contains, in general, a description of the happiness of those who trust in the Lord: but is evidently divided among three speakers: the psalmist; another whom we may call his friend; and thirdly, Jehovah. I shall endeavour to assign to each his part.
The psalmist begins with asserting, in general terms, the happiness of the godly: “He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty,” Psalm 91:1. His friend states his own experience, and replies, “I will say of the Lord, He is my refuge,” &c., Psalm 91:2.
The psalmist answers: “Surely he shall deliver thee,” &c., Psalm 91:3; and goes on to enumerate the great privileges of the godly, to Psalm 91:8.
The friend then resumes, and shows how blessed the psalmist must be, who has an interest in the same God; and enters into a detail of his privileges, Psalm 91:9-13.
This speech concluded, Jehovah speaks, confirms what was said concerning the blessedness of the godly; and to such persons he promises the highest spiritual honours, long life, and endless salvation, Psalm 91:14-16.
Other Psalms of this class, such as the xxth and xxxth, &c., will be particularly pointed out in the course of the notes on this subject.
Section 8.—on the Use Made of the Psalms in The New Testament
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SECTION 8.—ON THE USE MADE OF THE PSALMS IN THE
NEW TESTAMENT
Some have imagined that the book of Psalms is to be understood mystically, in reference to the Christian system; and, indeed, on this plan they have been interpreted and applied by many fathers, both ancient and modern. To this opinion I cannot subscribe: and therefore cannot frame a commentary in this way. That several of them are quoted, both by our Lord and his apostles, we have the fullest proof; and where they have shown the way, we may safely follow. Bishop Horne, who contends for the spiritual sense of this book, gives an interesting view of the principal passages that have been quoted in the New Testament; and from his preface I shall select a few paragraphs on this part of the subject: “No sooner,” says he, “have we opened the book, than the second Psalm presents itself, to all appearance, as an inauguration hymn composed by David, the anointed of Jehovah; when by him crowned with victory, and placed triumphant on the sacred hill of Sion. But let us turn to Acts 4:25, and there we find the apostles declaring the Psalm to be descriptive of the exaltation of Jesus Christ, and of the opposition raised against his Gospel, both by Jew and Gentile.
“In the eighth Psalm we may imagine the writer to be setting forth the pre-eminence of man in general above the rest of the creation: but by Hebrews 2:6, we are informed that the supremacy conferred on the second Adam, the man Christ Jesus, over all things in heaven and earth, is the subject there treated of.
“St. Peter stands up, Acts 2:25, and preaches the resurrection of Jesus from the latter part of the sixteenth Psalm; and, lo, three thousand souls are converted by the sermon.
“Of the eighteenth Psalm we are told in the course of the sacred history, 2 Samuel 22:1, that ‘David spake unto the Lord the words of this song in the day that the Lord had delivered him out of the hand of all his enemies, and out of the hand of Saul:’ yet, in Romans 15:9, the ninth verse of that Psalm is adduced as a proof that the Gentiles should glorify God for his mercy in Christ Jesus: ‘As it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.’ “In the nineteenth Psalm David seems to be speaking of the material heavens and their operations only, when he says: ‘Their sound is gone out into all the earth, and their words into the ends of the world.’ But St. Paul, Romans 10:18, quotes the passage to show that the Gospel had been universally published by the apostles.
“The twenty-second Psalm Christ appropriated to himself, by beginning it in the midst of his sufferings on the cross: ‘My God, my God, why hast thou forsaken me?’ Three other verses of it are also applied to him; and the words of the eighth verse were actually used by the chief priests when they reviled him: ‘He trusted in God,’ &c., Matthew 27:43. “When David says, in the fortieth Psalm, ‘Sacrifice and offering thou didst not desire-Lo, I come-to do thy will;’ we might suppose him only to declare, in his own person, that obedience is better than sacrifice; but, from Hebrews 10:5, we learn that Messiah in that place speaks of his advent in the flesh to abolish the legal sacrifices, and to do away sin by the oblation of himself, once for all.
“That tender and pathetic complaint in the forty-first Psalm: Mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me,’ undoubtedly might be, and probably was, originally uttered by David upon the revolt of his old friend and counsellor Ahithophel, to the party of his rebellious son Absalom. But we are certain, from John 13:18, that this scripture was fulfilled when Christ was betrayed by his apostate disciple: ‘I speak not of you all; I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.’
“The forty-fourth Psalm we must suppose to have been written on occasion of a persecution under which the Church at that time laboured; but a verse of it is cited, Romans 8:36, as expressive of what Christians were to suffer on their blessed Master’s account: ‘As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.’
“A quotation from the forty-fifth Psalm in Hebrews 1:3, certifies us that the whole is addressed to the Son of God, and therefore celebrates his spiritual union with the Church, and the happy fruits of it. “The sixty-eighth Psalm, though apparently conversant about Israelitish victories, the translation of the ark to Sion, and the services of the tabernacle; yet does, under those figures, treat of Christ’s resurrection; his going upon high leading captivity captive, pouring out the gifts of the Spirit, erecting his Church in the world, and enlarging it by the accession of the nations to the faith; as will be evident to any one who considers the force and consequence of the apostle’s citation from it, Ephesians 4:7, 8: ‘Unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.’
“The sixty-ninth Psalm is five times referred to in the Gospels, as being uttered by the prophet in the person of the Messiah. The imprecations, or rather predictions, at the latter end of it, are applied, Romans 11:9, 10, to the Jews; and to Judas, Acts 1:20, where the hundred and ninth Psalm is also cited as prophetical of the sore judgments which should befall that arch traitor, and the wretched nation of which he was an epitome. “St. Matthew, informing us, Matthew 13:35, that Jesus spake to the multitude in parables, gives it as one reason why he did so: ‘That it might be fulfilled which was spoken by the prophet, Psalm 73:2, I will utter things which have been kept secret from the foundation of the world. “The ninety-first Psalm was applied by the tempter to the Messiah; nor did our Lord object to the application, but only to the false inference which his adversary suggested from it; Matthew 4:6, 7.
“The ninety-fifth Psalm is explained at large in Hebrews 3:1-4:16, as relative to the state and trials of Christians in the world, and to their attainment of the heavenly rest.
“The hundred and tenth Psalm is cited by Christ himself, Matthew 22:44, as treating of his exaltation, kingdom, and priesthood. “The hundred and seventeenth Psalm, consisting only of two verses, is employed, Romans 15:11, to prove that the Gentiles were one day to praise God for the mercies of redemption.
“The twenty-second verse of the hundred and eighteenth Psalm: ‘The stone which the builders refused,’ &c., is quoted six different times as spoken of our Saviour. See Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11.
“And lastly: ‘the fruit of David’s body,’ which God is said in the hundred and thirty-second Psalm to have promised that he would place upon his throne, is asserted, Acts 2:30, to be ‘Jesus Christ.’ “ Bishop Horne on the Psalms, preface, p. xi.
That several of the above quotations are directly prophetic, and were intended to announce and describe the Redeemer of the world and the Gospel state, there is not the slightest reason to doubt; that others of them are accommodated to the above subjects, their own historical meaning being different, may be innocently credited: but let it always be remembered, that these accommodations are made by the same Spirit by which the Psalms were originally given; that this Spirit has a right to extend his own meaning, and to adapt his own words to subjects, transactions, and times, to which, from similarity of circumstances, they may be applicable. Many passages of the Old Testament seem to be thus quoted in the New; and often the words a little altered, and the meaning extended, to make them suitable to existing circumstances. Every writer is at perfect liberty thus to employ his own words, which he might, have already used on very different occasions. I need not tell the learned reader that the finest, as well as the oldest, of the heathen writers, Homer, is full of quotations from himself; and Virgil, his imitator, has not unfrequently followed his steps. But still there is a great and weighty difference as the subject respects the Holy Spirit; to his infinite wisdom and knowledge all times and circumstances, whether past or future, are always laid open; and, as it is one of the perfections of the work of God to produce the greatest and most numerous effects by the fewest and simplest means, so it is one of the perfections of the Holy Scriptures to represent things that are not as though they were; and to make the facts which then existed the representatives of those which should afterwards take place. Thus the Holy Scriptures contain an infinity of meaning: the Old Testament, as it were, included and referred to in the New; as the New refers back to the Old, by which it was adumbrated; and refers forward, not only to all times and great occurrences during this mortal state, but also to the endless states of the just and the unjust in the eternal world.
Section 9.—on the Subject Matter of the Psalms, And the Method of Applying Them
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SECTION 9.—ON THE SUBJECT MATTER OF THE PSALMS,
AND THE METHOD OF APPLYING THEM
The late learned Bishop Horsley, in his preface to the book of Psalms, says: “It is true that many of the Psalms are commemorative of the miraculous interpositions of God in behalf of his chosen people; for, indeed, the history of the Jews is a fundamental part of revealed religion. Many were probably composed upon the occasion of remarkable passages in David’s life, his dangers, his afflictions, his deliverances. But of those which relate to the public history of the natural Israel, there are few in which the fortunes of the mystical Israel, the Christian Church, are not adumbrated; and of those which allude to the life of David, there are none in which the Son of David is not the principal and immediate subject. “David’s complaints against his enemies are Messiah’s complaints, first of the unbelieving Jews, then of the heathen persecutors and the apostate faction in the latter ages. David’s afflictions are the Messiah’s sufferings; David’s penitential supplications are the supplications of Messiah in agony; David’s songs of triumph and thanksgiving are Messiah’s songs of triumph and thanksgiving for his victory over sin, and death, and hell. In a word, there is not a page of this book of Psalms in which the pious reader will not find his Saviour, if he read with a view of finding him; and it was but a just encomium of it (the book of Psalms) that came from the pen of one of the early fathers, that ‘it is a complete system of divinity for the use and edification of the common people of the Christian Church.’“ Of the compilation of this book the above learned writer speaks thus: “The Psalms appear to be compositions of various authors, in various ages; some much more ancient than the time of King David, some of a much later age. Of many, David himself was undoubtedly the author; and that those of his composition were prophetic, we have David’s own authority; for thus King David, at the close of his life, describes himself and his sacred songs: “David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, The Spirit of Jehovah spake by me, and his word was in my tongue.” It was the word, therefore, of Jehovah’s Spirit which was uttered by David’s tongue. “The Psalms are all poems of the LYRIC kind, that is, adapted to music, but with great variety in the style of composition. Some are simply ODES. An ode is a dignified sort of song, narrative of the facts either of public history or private life, in a highly adorned and figurative style. Some are of the kind called ELEGIAC, which are pathetic compositions upon mournful subjects. Some are ETHIC, delivering grave maxims of life or the precepts of religion in solemn, but for the most part simple, strains. Some are ENIGMATIC, delivering the doctrines of religion in enigmas contrived to strike the imagination forcibly, and yet easy to be understood. In all these the author delivers the whole matter in his own person. But a very great, I believe the far greater, part are a sort of DRAMATIC ODES, consisting of dialogues between persons sustaining certain characters. In these dialogue Psalms the persons are frequently the psalmist himself, or the chorus of priests and Levites, or the leader of the Levitical band, opening the ode with a proem, declarative of the subject, and very often closing the whole with a solemn admonition drawn from what the other persons say. The other persons are JEHOVAH, sometimes as one, sometimes as another of the Three Persons; CHRIST in his incarnate state sometimes before, sometimes after, his resurrection; the human soul of Christ as distinguished from the Divine essence. Christ, in his incarnate state, is personated sometimes as a Priest, sometimes as a King, sometimes as a Conqueror. The resemblance is very remarkable between this Conqueror in the book of Psalms, and the Warrior on the white horse in the book of Revelation, who goes forth with a crown on his head, and a bow in his hand, conquering and to conquer. And the conquest in the Psalms is followed, like the conquest in the Revelation, by the marriage of the Conqueror. These are circumstances of similitude which, to any one versed in the prophetic style, prove beyond a doubt that the mystical Conqueror is the same personage in both.”
There is an opinion relative to the construction of this book, which, though to myself it appear as fanciful as it is singular, yet deserves to be mentioned, especially as so great a man as Dr. Horsley supposes, that if it were kept in view, it would conduce much to a right understanding of the book.
The whole collection of the Psalms forms a sort of HEROIC TRAGEDY. The redemption of man and the destruction of Satan, is the PLOT. The PERSONS OF THE DRAMA are the Persons of the GODHEAD; Christ united to one of them: Satan, Judas, the apostate Jews, the heathen persecutors, the apostates of latter times. The ATTENDANTS: believers, unbelievers, angels. The SCENES: heaven, earth, hell. The TIME of the action: from the fall to the final overthrow of the apostate faction, and the general judgment.
Section 10. on the Particular Subject and Use Of Each Psalm
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SECTION 10. ON THE PARTICULAR SUBJECT AND USE OF
EACH PSALM
I have already given different tables relative to the division chronological arrangement, and supposed authors and occasions on which they were composed. There have been some others made, in which they have been classed according to their subjects, and their uses for the godly and the Christian Church. The most circumstantial that I have seen is that in the Quintuplex Psalterium, printed in 1508, already noticed in the beginning of this introduction. The following, from Bishop Horsley, may be probably of most general use:—
Services of the Festivals of the Jewish Church
For the SABBATH, Psa. 19., 104., and 118. For the PASSOVER, Psa. 78., 105., 114. For PENTECOST, Psa. 111., 135., 136. For the FEAST OF TRUMPETS, Psa. 81. For the FEAST OF TABERNACLES, Psa. 65., 67. A war song, Psa. 149. Thanksgiving for national deliverances, or successful war, Psa. 48., 66., 76., 115., 124., 125., 144. Thanksgiving after a storm, hurricane, or earthquake, Psa. 29., 46. Upon placing the ark in Solomon’s temple, Psa. 132. Prayers in seasons of national calamity, Psa.
29. Prayers for help in war, Psa. 44., 60., 61. Thanksgiving for Hezekiah’s recovery, Psa. 30., 116. Prayers in the time of Manasseh’s captivity, Psa. 29., 80. Thanksgiving for Manasseh’s return, Psa. 85. Prayers, lamentations, and confessions of the captives, Psa. 74., 77., 102., 106.,
137. Songs of triumph and thanksgiving of the returned captives, Psa. 107., 126., 146., 147. A king of Judah’s inauguration vow, Psa. 101. Grand chorus for all the voices and all the instruments, Psa. cl. The blessedness of the righteous, and the final perdition of the opposite faction, Psa. 1., 36., 37., 112. The extermination of the religious faction, Psa. 14., 53. True godliness described as distinct from the ritual, Psa. 15., 50. The believer’s scruples arising from the prosperity of the wicked, removed by revealed religion, and the consideration of their latter end, Psa. 23. The pleasures of devotion, Psa. 84. Divine ænigmata; the subject, the Redeemer’s divinity, the immortality of the soul, and a future retribution, Psa. 49. A mystical prayer of David in the character of the high priest, Psa. 16. Prayers of believers for protection against the atheistical conspiracy, Psa. 3., 4., 10., 12., 13., 14., 43., 54., 120., 123., 140. The believer’s penitential confessions and deprecations, Psa. 6., 32., 38., 39., 51. Believer’s prayer for the promised redemption, Psa. 130., 143.
Believers lament their afflicted state in this short and evil life, and pray for the resurrection, Psa. 90. Prayers for grace and mercy, Psa. 5., 25., 26.,
131. Songs of triumph in prospect of the establishment of God’s universal kingdom, Psa. 47., 67., 93. A believer’s general praises and thanksgivings, Psa. 8., 19., 23., 103., 119. A believer’s thanksgiving for the final extirpation of iniquity, and the idolatrous religions and persecuting power, Psa. 9., 11., 52., 66. The Church prays for preservation from corruptions, Psa. 28., 141.; for deliverance from the persecution of her enemies, Psa. 7., latter part of 27., from ver. 7 to the end, and 31., 59.; for Messiah’s deliverance and success, Psa. 20. The Church gives thanks for Messiah’s victory, Psa. 21.; for her own final deliverance, Psa. 18.; for the final extirpation of iniquity and idolatry, Psa. 92. Messiah’s prayers, Psa. 22., 35., 41., 46., 57., 61., 62., 63., 86., 88.; in agony. When taken and deserted, Psa. 142.; thanksgivings, Psa. 40., 117., and 118., one Psa. 138; accusation of the impenitent Jews, his enemies, Psa. 55., 64., 69.; prophetic malediction of the Jewish nation, Psa. 109.; exaltation, Psa. 2., 24., 45., 95., 96., 97., 98., 99., 100., 110.; comforts of the afflicted Israelites with the promise of the final excision of the idolatrous faction, Psa. 94., exhorts to holiness and trust in God by the example of his own deliverance, Psa. 34.; predicts the final judgment, Psa. 75. God promises the Messiah protection and glory, Psa. 91. God’s just judgment foretold upon the unjust judges of our Lord, Psa. 58., 82. The reign of the king’s son, Psa. 72. Salvation is of the Jews, Psa. 87.
Of the Psalms, six are alphabetical, 25., 34., 37., 111., 112., 145. Forty-five of the Psalms are called by the Masoretes Mizmor, 3., 4., 5., 6., 8., 9., 12., 13., 15., 19., 20., 21., 22., 23., 24., 29., 31., 38., 39., 40., 41., 47., 49., 50., 51., 52., 53., 54., 55., 73., 77., 79., 80., 82., 84., 84., 98., 100., 101., 109., 110., 139., 140., 141., 143.
Six are called Michtam, xvi., lvi., lvii., lviii., lix., lx. Thirteen are called Maschil, 32., 42., 44., 45., 52., 53., 54., 55., 74., 78., 88., 89., 142.
Seven are called Mizmor Shir, 31., 65., 67., 68., 75., 77., 92. Five are called Shir Mizmor, 48., 66., 83., 88., 108.
One is called Shir, 46.
Four are called Tephillah, 17., 86., 90., 102.
One is called Tehillah, 145.; one, Shiggaion, 7.; one, Lehazchir, 70. Fifteen are called Shir Hammaaloth, or Songs of Steps, 120.-134.
Section 11.—on the General Use of the Psalms In The Christian Church
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SECTION 11.—ON THE GENERAL USE OF THE PSALMS IN
THE CHRISTIAN CHURCH
That our blessed Lord used the book of Psalms as he did other books of Scripture, and quoted from it, we have already seen; this stamps it with the highest authority: and that he and his disciples used it as a book of devotion, we learn from their singing the Hillel at his last supper, which we know was composed of Psalms 113., 114., 115., 116., 117., and 118.; see Matthew 26:30, and the notes there: and that they were used by the Christian Church from the earliest times in devotional exercises, especially in praising God, we have the most ample proof. At first what was called singing was no more than a recitavio or solemn mode of reading or repeating, which in the Jewish Church was accompanied by instruments of music, of the nature of which we know nothing. The Christian religion, which delights in simplicity, while it retained the Psalms as a book Divinely inspired, and a book of devotion, omitted the instrumental music, which, however, in after times, with other corruptions, crept into the Church, and is continued in many places, with small benefit to the godly, and little edification to the multitude. What good there might have been derived from it has been lost in consequence of the improper persons who generally compose what is commonly called the choir of singers. Those whose peculiar office it is to direct and lead the singing in Divine worship, should have clean hands and pure hearts. To see this part of public worship performed by unthinking if not profligate youths of both sexes, fills the serious with pain, and the ungodly with contempt. He who sings not with the spirit as well as the understanding, offers a sacrifice to God as acceptable as the dog’s head and swine’s blood would have been under the Mosaic law.
I shall not enter into the question whether the Psalms of David, or hymns formed on New Testament subjects, be the most proper for Christian congregations; both I think may be profitably used. Nor will I take up the controversy relative to the adapting the Psalms to express an evangelical meaning in every place. I need only give my opinion, that I consider this a difficult, if not a dangerous, work. Where the Psalms evidently relate to the Gospel dispensation, the matter is plain; there it is proper and necessary to give them their full direction and meaning; but to turn those in this way that evidently have no such reference, I consider a temerarious undertaking, and wholly unwarrantable.
But the most difficult task is, throwing them into a modern poetic form, especially into metre; as in such cases many things are introduced for the sake of the poetry, and the final jingle, which were never spoken by the inspired penman; and it is an awful thing to add to or detract from the word of God, either in poetry or prose. And how frequently this is done in most metrical versions of the Psalms, need not be pointed out here. Perhaps one of the most faultless in this respect is an almost obsolete one in our own language, viz., that by Sternhold and Hopkins. Because of its uncouth form, this version has been unjustly vilified while others, by far its inferiors, have been as unreasonably extolled. The authors of this version (for it has been taken directly from the Hebrew text) have sacrificed every thing to the literal sense and meaning. The others, and especially that of Tate and Brady, which is no version from the original, sacrifice often the literal and true sense to sound and smoothness of numbers; in which, however, they are not always successful.
I shall add only one word on the subject of this very ancient version. I can sing almost every Psalm in the version of Sternhold and Hopkins AS the Psalms of David; I can sing those of the new version AS the Psalms of Dr. Brady and Nahum Tate. Either let one equally literal, with a better versification, be made; or restore to the people that form of sound words of which they have too long been deprived. But, to serve the purposes of devotion, we want a better translation of the Psalms; a translation in which the hemistich, or Hebrew poetic form, shall be carefully preserved; and with a very few expletives, (which should be distinguished by italics, or otherwise, in the printing, to bring the lines into those forms, to which our versification or musical measures may extend,) we might sing the whole, without singing any thing in sense or meaning which was not David’s. Indeed a species of recitativo singing would be the most proper for these sacred odes; as it would answer much better the solemn purposes of devotion, than the great mass of those tunes which are commonly employed in Church music, in which the style of singing is rarely adapted to the grand and melting compositions of the sweet singer of Israel. Let the plan be copied which is adopted from the Hebrew MSS. in Dr. Kennicott’s edition; let them be translated line for line, as Dr. Lowth has done his version of Isaiah; let a dignified recitative music be adapted to the words; attend to metre, and be regardless of rhyme; and then the Psalms will be a mighty help to devotion, and truly religious people will sing with the spirit and the understanding also. Were a version of this kind made and substituted for that most inaccurate version in the Prayerbook, a stumbling-block would be taken out of the way of some sincere minds, who are pained to find, not only important differences, but even contradictions, between the Psalms which they read in their authorized version, and those which are used in the public service of the Church. As many persons are greatly at a loss to account for the strange varieties between these two versions, (that in the Bible, and that in the Prayerbook,) it may be necessary to give them some information on this head. Properly speaking, the Psalms in the Prayerbook, called the reading Psalms, are rather a paraphrase than a version. It was never taken immediately from the Hebrew, with which it disagrees in places innumerable. In the main it follows the Septuagint and the Vulgate, but often differs from then, even where they differ from the Hebrew, and yet without following the latter. And there are many words, turns of thought, and varieties of mood, tense, and person, in it which do not appear in any of the above. In the prose Psalms in our authorized version our translators have acted very conscientiously, as they have done in all other cases where they have added any thing, even the smallest particle, in order to fill up the sense, or accommodate the Hebrew idiom to that of the English; they have shown this by putting the expletive or supplied word in the italic letter. Thousands of such expletives, many of them utterly unnecessary, are found in the prose Psalms in the Prayerbook; but they have no such distinguishing mark, and are all printed as if they were the words of the Holy Spirit!
There are some things in this version that are contradictory to what is found in the Hebrew text. I shall give one example.
In Psalms 125:3
Joseph Benson
Argument
BEN_VOL3.PDF, source PDF p. 447
Editorial note: Source collation note — paragraph 4: “original it is entitled, ספר תהלים, sepher tehillim, that is”. source PDF page 447: “original it is entitled, תהלים ספר sepher tehillim, that is,”. Compared with BEN_VOL3.PDF PDF p. 447. The source-font or layout comparison does not securely establish every letter, mark or local sequence in these passages. The flagged language readings or layout are retained; the original source pages should be consulted for these specific readings. Additional-source investigation: the available separately digitized printed volumes were searched, but the corresponding passage was not securely located. The flagged readings or layout remain uncertain; this search provides no basis for reconstructing or silently normalizing them. BEN_VOL3.PDF, PDF page 447.
THE BOOK OF PSALMS.*
* Luke 20:42; Acts 1:20.
ARGUMENT.
WE have now before us one of the choicest parts of the Old Testament, wherein there is so much of Christ and his gospel, as well as of God and his law, that it has been called the summary of both Testaments. The history of Israel, which we were long upon, instructed us in the knowledge of God. The book of Job gave us profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the philosophers or disputers of this world, and directs us into communion with God. In the original it is entitled, ספר תהלים, sepher tehillim, that is, The Book of Hymns, or Praises; because, though it likewise contains prayers, complaints, histories, and descriptions, yet the principal part of it is taken up with the praises of God. The Greeks call them Ψαλμοι, Psalms, which word signifies properly, compositions set, or sung, to music. St. Peter styles it, The Book of Psalms, Acts 1:20. It is a collection of Psalms, of all the Psalms that were divinely inspired, composed at different times, on several occasions, and here put together in one volume, without any dependance on each other. According to the Jewish tradition this was done by Ezra, after the return of the Jews from the captivity of Babylon, who also placed the volume among the canonical books. Thus they were preserved from being scattered and lost, and kept in readiness for the service of the church. One of these is expressly said to be The Prayer of Moses. That some of them were penned by Asaph, is intimated 2 Chronicles 29:36, where the people are said to praise the Lord in the words of David and Asaph, who is there called a seer or prophet. And some of them seem to have been penned long after, even during, or subsequent to, the time of the Babylonish captivity. But the far greater part were undoubtedly written by David, who was raised up for establishing the ordinance of singing Psalms and Hymns in the church of God, as Moses and Aaron were for settling the ordinance of sacrifice. Theirs is superseded, but this remains, and will remain, till it be swallowed up in the songs of eternity.
The Psalms are all written in a poetical style; though it is difficult, if not impossible, to tell of what particular kind the poetry of the Hebrews was. They abound, however, with sublime and figurative expressions, sufficient to denominate them truly poetical. As the style of them is forcible and elevated, so is it calculated most powerfully to touch the human mind, and to excite therein the most noble and elevated conceptions; on which account this book has always been held in the greatest veneration; insomuch that, in the earlier ages of the Christian Church, the bishops, priests, and all the religious, were expected to have it by heart. Melancthon says of it, that it is the most elegant work extant in the world: and St. Basil tells us, that in it may be found a complete body of divinity. “The Psalms,” says Dr. Horne, in his preface to his commentary on them, “are an epitome of the Bible, adapted to the purposes of devotion. They treat occasionally of the creation and formation of the world; the dispensations of Providence, and the economy of grace; the transactions of the patriarchs; the exodus of the children of Israel; their journey through the wilderness, and settlement in Canaan; their law, priesthood, and ritual; the exploits of their great men, wrought through faith; their sins and captivities; their repentances and restorations; the sufferings and victories of David; the peaceful and happy reign of Solomon; the advent of Messiah, with its effects and consequences; his incarnation, birth, life, passion, death, resurrection, ascension, kingdom, and priesthood; the effusion of the Spirit; the conversion of the nations; the rejection of the Jews; the establishment, increase, and perpetuity of the Christian Church; the end of the world; the general judgment; the condemnation of the wicked, and the final triumph of the righteous with their Lord and King. These are the subjects here presented to our meditations. We are instructed how to conceive of them aright, and to express the different affections which, when so conceived of, they must excite in our minds. They are, for this purpose, adorned with the figures, and set off with all the graces, of poetry; and poetry itself is designed yet further to be recommended by the charms of music, thus consecrated to the service of God; that so delight may prepare the way for improvement, and pleasure become the handmaid of wisdom, while every turbulent passion is calmed by sacred melody, and the evil spirit is still dispossessed by the harp of the son of Jesse. This little volume, like the paradise of Eden, affords us in perfection, though in miniature, every thing that groweth elsewhere; every tree that is pleasant to the sight, and good for food; and, above all, what was there lost, but is here restored, the tree of life in the midst of the garden.” “What is there necessary for man to know,” says the pious and judicious Hooker, “which the Psalms are not able to teach? They are to beginners an easy and familiar introduction, a mighty augmentation to all virtue and knowledge in such as are entered before, a strong confirmation to the most perfect among others. Heroical magnanimity, exquisite justice, grave moderation, exact wisdom, repentance unfeigned, unwearied patience, the mysteries of God, the sufferings of Christ, the terrors of wrath, the comforts of grace, the works of Providence over this world, and the promised joys of that world which is to come; all good necessarily to be either known, or done, or had, this one celestial fountain yieldeth. Let there be any grief or disease incident to the soul of man, any wound or sickness named, for which there is not, in this treasure-house, a present comfortable remedy at all times ready to be found.” — Hooker, Ecclesiast. Pol., b. 5. sect. 37. In fine, such and so useful is the variety contained in this book, that, by an easy accommodation, it may be made to serve every one of our occasions. The Psalms are fitted to all persons and ages, to all manner of employments, and to all conditions and circumstances of life, whether of honour or dishonour, prosperity or adversity, health or sickness. Whether we be mourning for sin, thirsting after God, or rejoicing in his salvation; whether we be in heaviness through manifold temptations, or comforted by the experience of deliverance from them; whether we be earnestly seeking the divine favour, or grateful and happy that we have found that inestimable blessing, and have tasted that the Lord is gracious; whether we be fighting the good fight of faith, and wrestling with our spiritual enemies, or triumphing in victory obtained, and reaping the spoils of conquest; in short, whether we be repenting or believing, fearing or hoping, doubting or confiding, sorrowing or rejoicing, acting or suffering, admiring and praising God on earth, or expecting and longing to enjoy him in heaven, we may here find portions of divine truth descriptive of, and exactly adapted to, our state and condition. Here, in particular, we may learn what a steady confidence we ought to place in God under all our afflictions and troubles, and what transports of gratitude we ought to feel for his mercies and benefits conferred upon us; here we have examples of God’s dealings with his people, to direct us in our Christian experience and practice, and of his faithfulness toward those who trust in him, for our comfort and encouragement. Here we have devout and fervent prayers, and sweet and joyful songs of praise. So that, as Bishop Patrick observes, “to cure heaviness, to extirpate grief, to take away sorrow, to lay asleep troublesome thoughts and passions, to ease us of our cares, to recreate those who are oppressed with any sort of pains, to move compunction for sin, to stir up a true spirit of piety, and to inflame our hearts with love and gratitude to God, there is no book in the world to be compared with it.” Hence it is, as Dr. Horne further observes, that, “in the language of this divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age. And it appears to have been the manual of the Son of God in the days of his flesh; who, at the conclusion of his Last Supper, is generally supposed, and that upon good grounds, to have sung a hymn taken from it;* who pronounced on the cross the beginning of the twenty-second Psalm, My God, my God, why hast thou forsaken me? And expired with a part of the thirty-first Psalm in his mouth, Into thy hands I commend my spirit. Thus he, who had not the Spirit by measure, in whom were hidden all the treasures of wisdom and knowledge, and who spake as never man spake, yet chose to conclude his life, to solace himself in his greatest agony, and at last to breathe out his soul in the psalmist’s form of words rather than his own.” No tongue of man or angel, as Dr. Hammond justly observes, can convey a higher idea of any book, and of their felicity who use it aright.
* St. Matthew informs us, Matthew 26:30, that he and his apostles “sung a hymn;” and the hymn usually sung by the Jews, upon that occasion, was what they called “the Great Hallel,” consisting of the Psalms from the 113th to the 118th inclusive.
Only, then, let these Psalms be read and considered with fervent desires after, and a lively dependance on, the illuminating and sanctifying influences of the Spirit which first dictated, and can only enable us rightly to understand, mark, learn, and inwardly digest them, and we shall find them able to make us wise unto salvation, through faith in Him whose person and offices, whose love and sufferings, whose humiliation and exaltation, whose grace and glory, they so amply and excellently set forth. For to this portion of ancient holy writ, undoubtedly, so frequently quoted by the Lord Jesus in the days of his flesh, the apostle had a peculiar reference, when, in his second epistle to Timothy, he bore so decided a testimony to the divine inspiration, excellence, and usefulness of the Scriptures of the Old Testament. And of these Psalms especially may it be affirmed, that they are profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be made perfect, thoroughly furnished unto all good works.
Joseph Sutcliffe
The Book of Psalms.
SUT_VOL2.PDF, source PDF p. 414
THE BOOK OF PSALMS.
THE Psalms are an epitome of the Bible, adapted to the purposes of devotion. They treat occasionally of the creation and formation of the world, the dispensations of providence, and the economy of grace; the transactions of the patriarchs, the exodus of the children of Israel, their journey through the wilderness, and settlement in Canaan; their law, priesthood, and ritual; the exploits of their great men, wrought through faith; their sins and captivities, their repentances and restorations; the sufferings and victories of David, the peaceful and happy reign of Solomon, the advent of the Messiah, with its effects and consequences; his incarnation, birth, life, passion, death, resurrection, ascension, kingdom, and priesthood; the effusion of the Spirit, the conversion of the nations, the rejection of the Jews, the establishment, increase and perpetuity of the christian church; the end of the world, the general judgment, the condemnation of the wicked, and the final triumph of the righteous with their Lord and king. These are the subjects here presented to our meditation.
We are instructed how to conceive of them aright, and to express the different affections, which when so conceived of, they must excite in our minds. They are for this purpose adorned with the figures, and set off with all the graces of poetry; and poetry itself is designed yet farther to be recommended by the charms of music, thus consecrated to the service of God; that so delight may prepare the way for improvement, and pleasure become the handmaid of wisdom, while every turbulent passion is calmed by sacred melody, and the evil spirit is still dispossessed by the harp of the son of Jesse.
This little volume, like the paradise of Eden, affords us in perfection, though in miniature, every thing that groweth elsewhere, “every tree that is pleasant to the sight, and good for food:” and above all, what was there lost, but is here restored, the tree of life in the midst of the garden. That which we read as matter of speculation in the other scriptures, is reduced to practice when we recite it in the Psalms. In those, repentance and faith are described, but in these they are acted; by a perusal of the former we learn how others served God, but by using the latter we serve him ourselves. “What is there necessary for man to know,” says the pious and judicious Hooker, “which the Psalms are not able to teach? They are to beginners an easy and familiar introduction, a mighty augmentation of all virtue and knowledge in such as are entered before, a strong confirmation to the most perfect among others. Heroical magnanimity, exquisite justice, grave moderation, exact wisdom, repentance unfeigned, unwearied patience, the mysteries of God, the sufferings of Christ, the terrors of wrath, the comforts of grace, the works of providence over this world, and the promised joys of that which is to come; all good necessarily to be either known or done or had, this one celestial fountain yieldeth. Let there be any grief or disease incident to the soul of man, any wound or sickness named, for which there is not, in this treasure-house, a present comfortable remedy at all times ready to be found.”
In the language of this divine book therefore the prayers and praises of the church have been offered up to the throne of grace, from age to age. And it appears to have been the Manual of the Son of God, in the days of his flesh; who at the conclusion of the last supper is generally supposed, and that upon good grounds, to have sung a hymn taken from it; who pronounced on the cross, the beginning of the twenty second Psalm: “My God, my God, why hast thou forsaken me:” and expired with a part of the thirty first Psalm in his mouth: “Into thy hands I commend my spirit,” Thus He, who had not the Spirit by measure, in whom were hidden all the treasures of wisdom and knowledge, and who spake as never man spake, yet chose to conclude his life, to solace himself in his greatest agony, and at last to breathe out his soul in the psalmist’s form of words rather than his own. No tongue of man or angel, as Dr. Hammond justly observes, can convey a higher idea of any book, and of their felicity who use it aright. Proportionable to the excellence of the Psalms, has been the number of their expositors. The ancients were chiefly taken up in making spiritual or evangelical applications of them; in adapting their discourses on them to the general exigencies of the christian church, or to the particular necessities of the age in which they wrote. The moderns have set themselves to investigate with diligence, and ascertain with accuracy, their literal scope and meaning. Piety and devotion characterize the writings of the ancients; the commentaries of the moderns display more learning and judgment. The ancients have taught us how to rear a goodly superstructure, but the moderns have laid the surest foundation. To bring them in some measure together is the design of the following work; in which the author has not laboured to point out what seemed wrong in either, but to extract what he judged to be right from both; to make the annotations of the latter a groundwork for improvements, like those of the former; and thus to construct an edifice, solid as well as spacious. Materials, and good ones, he cannot be said to have wanted; so that if the building should give way, the cement must have been faulty, or the workman unskilful.
The right of the Psalter to a place in the sacred canon has never been disputed; and it is often cited by our Lord and his apostles in the new testament, as the work of the Holy Spirit. Whether David therefore, or any other prophet, was employed as the instrument of communicating to the church such or such a particular psalm, is a question which, if it cannot always be satisfactorily answered, needs not disquiet our minds. When we discern in an epistle the wellknown hand of a friend, we are not solicitous about the pen with which it was written.
The number of psalms is the same in the original, and in the version of the LXX; only these last have by some mistake, thrown the ninth and tenth into one, as also the hundred and fourteenth and the hundred and fifteenth, and have divided the hundred and sixteenth into two, as also the hundred and forty seventh. The Hebrews have distributed them into five books; but for what reason, or upon what authority, we know not. This is certain, that the apostles quote from “the Book of Psalms,” and that they quote the “second Psalm” of that book, in the order in which it now stands. In the titles prefixed to some of the psalms there is so much obscurity, and in the conjectures which have been made concerning them, both in a literal and spiritual way, so great a variety and uncertainty, that the author, finding himself, after all his researches, unable to offer any thing which he thought could content the learned, or edify the unlearned, at length determined to omit them; as the sight of them, unexplained, only distracts the eye and attention of the reader.
Where this information failed, the occasion and drift of a psalm were to be collected from the internal evidence contained in itself, by a diligent perusal of it, with a view to the sacred history; the light of which, when held to the psalms, often dissipates the darkness that must otherwise for ever envelope allusions to particular events and circumstances. Sometimes indeed the descriptions are couched in terms more general, and then the want of such information is less perceived. If it appear, for instance, that David, at the time of composing any psalm, was under persecution, or had been lately delivered from it, it may not be of any great consequence, if we cannot determine with precision whether his persecution by Saul and Doeg, or that by Absalom and Ahithophel, be intended and referred to. The expressions either of his sorrow or his joy; his strains, whether plaintive or jubilant, may be nearly the same in both cases respectively. This observation may be extended to many other instances of calamities bewailed, or deliverances celebrated in the psalms, sometimes by the prince, sometimes by the community, and frequently by both together. Upon the whole it is hoped that the design of each psalm has been sufficiently discovered, to explain and apply it for the instruction and comfort of believers. The result of such critical enquiries as were found necessary to be made, is given in as few words as possible; often only by inserting into a verse, or subjoining to it, that sense of a word or phrase, which seemed upon mature deliberation to be the best; as it was deemed improper to clog with prolix disquisitions of this kind, a work intended for general use. The reader will however reap the benefit of many such, which have been carefully consulted for him; and he will not, it is presumed, have reason to complain that any verse is passed over without a tolerably consistent interpretation, and some useful improvement. Where the literal sense was plain, it is noticed only so far as was necessary to make an application, or form a reflection. Where there appeared any obscurity or difficulty, recourse was had to the best critics; and that solution which seemed the most satisfactory, given in the concisest manner. Much labour has here been bestowed, where little appears. The plan of every psalm has been attentively studied, with the connection and dependance of its parts, which it is the design of the Argument to exhibit at one view, and of the Commentary to pursue and explain from beginning to end.
No person is more thoroughly sensible than the author is, of the respect and gratitude due from all lovers of the sacred writings, to those who have laboured in the field of literal criticism. Great and illustrious characters, whose names will be had by the church, in everlasting remembrance. All who desire to understand the scriptures must enter into their labours, and make the proper advantage of them, as he himself has endeavoured to do. But let us also bear in mind, that all is not done when this is done. A work of the utmost importance still remains, which it is the business of theology to undertake and execute; since with respect to the old testament, and the psalter more especially, a person may attain a critical and grammatical knowledge of them, and yet continue a Jew, with a veil upon his heart; an utter stranger to that sense of the holy books evidently intended, in such a variety of instances, to bear testimony to the Saviour of the world; that sense which is styled by divines the prophetic, evangelical, mystical, or spiritual sense; and as it is one great design of the following work to investigate that sense in many of the psalms, this is the proper place to lay before the reader those grounds and reasons, upon which such investigation has been made.
That the spiritual interpretation of scripture, like all other good things, is liable to abuse, and that it has actually been abused, both in ancient and modern days, cannot be denied. He who shall go about to apply in this way any passage, before he has attained its literal meaning, may say what in itself is pious and true, but foreign to the text from which he endeavours to deduce it. St. Jerome, it is well known, when grown older and wiser, lamented that in the fervour of a youthful fancy, he had spiritualized the prophecy of Obadiah before he understood it. And it must be allowed, that a due attention to the occasion and scope of the psalms, would have pared off many unseemly excrescences, which now deform the commentaries of St. Augustine, and other fathers, upon them. But these, and other concessions of the same kind being made, as they are made very freely, “men of sense will consider, that a principle is not therefore to be rejected, because it has been abused;” since human errors can never invalidate the truths of God.
It may not be amiss therefore to run through the Psalter, and point out some of the more remarkable passages which are cited from thence by our Lord and his apostles, and applied to matters evangelical. No sooner have we opened the book, but the second psalm presents itself, to all appearance, as an inauguration hymn, composed by David, the anointed of Jehovah, when by him crowned with victory, and placed triumphant on the sacred hill of Sion. But let us turn to Acts 4:25, and there we find the apostles, with one voice, declaring the psalm to be descriptive of the exaltation of Jesus Christ, and of the opposition raised against his gospel, both by jew and gentile.
In the eighth psalm we imagine the writer to be setting forth the preëminence of man in general, above the rest of the creation; but by Hebrews 2:6, we are informed that the supremacy conferred on the second Adam, the man Christ Jesus, over all things in heaven and earth, is the subject there treated of.
St. Peter stands up, and preaches the resurrection of Jesus, from the latter part of the sixteenth psalm; and lo, three thousand souls are converted by the sermon. Acts 2:25.
Of the eighteenth psalm we are told, in the course of the sacred history, 2 Samuel 22., that “David spake before the Lord the words of that song, in the day that the Lord delivered him out of the hand of all his enemies, and out of the hand of Saul.” Yet in Romans 15:9, the fiftieth verse of that psalm is adduced as a proof, that “the gentiles should glorify God for his mercy in Jesus Christ, as it is written, For this cause will I confess to thee among the gentiles, and sing unto thy name.”
The sixty ninth psalm is five times referred to in the gospels, as being uttered by the prophet, in the person of Messiah. The imprecations, or rather predictions, at the latter end of it, are applied, Romans 11:9, 10, to the Jews; and to Judas, Acts 1:20; where the hundred and ninth psalm is also cited, as prophetical of the sore judgments which should befal that arch traitor, and the wretched nation, of which he was an epitome. St. Matthew, informing us, Matthew 13:34, that Jesus spake to the multitude in parables, gives it as one reason why he did so, “that it might be fulfilled which was spoken by the prophet: I will open my mouth in a parable: I will utter things which have been kept secret from the foundation of the world.” Psalm 78:2.
The ninety first psalm was by the tempter applied to the Messiah; nor did our Lord object to the application, but only to the false inference which his adversary suggested from it. Matthew 4:6, 7.
The ninety fifth psalm is explained at large in Hebrews 3. and 4., as relative to the state and trial of christians in the world, and to their attainment of the heavenly rest.
The hundred and tenth psalm is cited by Christ himself, Matthew 22:44, as treating of his exaltation, kingdom, and priesthood.
The hundred and seventeenth psalm, consisting only of two verses, is employed, Romans 15:11, to prove that the gentiles were one day to praise God for the mercies of redemption.
The twenty second verse of the hundred and eighteenth psalm, “The stone which the builders refused,” is quoted six different times, as spoken of our Saviour.
And lastly, “the fruit of David’s body,” which God is said, in the hundred and thirty second psalm, to have promised that he would “place upon his throne,” is asserted to be Jesus Christ. Acts 2:30. These citations, lying dispersed through the scriptures of the new testament, are often suffered by common readers to pass unnoticed. Many others content themselves with saying, that they are made in a sense of accommodation, as passages may be quoted from poems or histories merely human, for the illustration of truths, of which their authors never thought. “And this (as a learned critic observes) is no fault, but rather a beauty in writing. A passage applied justly, and in a new sense, is ever pleasing to an ingenious reader, who loves to be agreeably surprised, and to see a likeness and pertinency, where he expected none. He has that surprise, which the Latin poet so poetically gives to the tree:” “Miraturque novas frondes, et non sua poma.”
Those who have been accustomed to consider the new-testament citations in this view of accommodation only, must perceive the necessity of such accommodation, at least, to adapt the use of the psalms as a part of divine service, to the times and circumstances of the gospel; and cannot therefore reasonably object, upon their own principles, to the applications made in the following sheets for that purpose. But not to enquire at present, whether passages are not sometimes cited in this manner, surely no one can attentively review the abovemade collection of new-testament citations from the book of psalms, as they have been placed together before him, without perceiving that the psalms are written upon a divine preconcerted prophetic plan, and contain much more than at first sight they appear to do. They are beautiful without, but all glorious within, like “apples of gold in pictures or network cases of silver.” Proverbs 25:11. The brightness of the casket attracts our attention, till through it, on a nearer approach, we discover its contents. And then indeed it may be said to have “no glory, by reason of the glory that so far excelleth.” Very delightful and profitable they are, in their literal and historical sense, which well repay all the pains taken to come at it. But that once obtained, a farther scene begins to open upon us, and all the blessings of the gospel present themselves to the eye of faith. So that the expositor is as a traveller ascending an eminence, neither unfruitful nor unpleasant; at the top of which when he is arrived, he beholds, like Moses from the summit of mount Nebo, a more lovely and extensive prospect lying beyond it, and stretching away to the utmost bounds of the everlasting hills. He sees vallies covered over with corn, blooming gardens, and verdant meadows, with flocks and herds feeding by rivers of water; till ravished with the sight he cries out, as Peter did at the view of his Master’s glory, “It is good to be here!”
It would be unreasonable to suppose, that no part of the psalms may by us be spiritually applied, but such as are already expressly applied for us by the inspired writers. Let any man consider attentively a new-testament citation; then let him as carefully read over, with a view to it, the psalm from which it is taken, and see if it will not serve him as a key, wherewith to unlock the treasures of eternal wisdom; if it will not “open his eyes,” and show him “wonderful things in God’s law.” When we are taught to consider one verse of a psalm as spoken by Messiah, and there is no change of person, what can we conclude, but that he is the speaker through the whole? In that case, the psalm becomes at once as much transfigured, as the blessed person supposed to be the subject of it was, on mount Tabor. And if Messiah be the speaker of one psalm, what should hinder but that another psalm, where the same kind of scene is evidently described, and the same expressions are used, may be expounded in the same manner. It is very justly observed by Dr. Allix, that “although the sense of near fifty psalms be fixed and settled by divine authors, yet Christ and his apostles did not undertake to quote all the psalms they could quote, but only to give a key to their hearers, by which they might apply to the same subject, the psalms of the same composure and expression.” The citations in the new testament were made incidentally, and as occasion was given. But can we imagine that the church was not farther instructed in the manner of applying the psalms to her Redeemer, and to herself? Did she stop at the applications thus incidentally and occasionally made by the inspired writers? Did she stop, because they had directed her how to proceed? We know she did not. The primitive fathers, it is true, for want of critical learning, and particularly a competent knowledge of the original Hebrew, often wandered in their expositions; but they are unexceptionable witnesses to us of this matter of fact, that such a method of expounding the psalms, built upon the practice of the apostles in their writings and preachings, did universally prevail in the church from the beginning. They who have ever looked into St. Augustine, know that he pursues this plan invariably, treating of the psalms as proceeding from the mouth of Christ, or of the church, or of both considered as one mystical person. The same is true of Jerome, Ambrose, Arnobius, Cassiodore, Hilary, and Prosper. Chrysostom studies to make the psalter useful to believers under the gospel. Theodoret attends both to the literal and prophetical sense. But what is very observable, Tertullian, who flourished at the beginning of the third century, mentions it, as if it were then an allowed point in the church, that almost all the “psalms are spoken in the person of Christ, being addressed by the Son to the Father, that is, by Christ to God.” In this channel flows the stream of the earliest christian expositors. Nor did they depart, in this point, from the doctrine held in the church of the ancient Jews, who were always taught to regard Messiah as the capital object of the psalter. And though, when the time came, that the people would not receive Jesus of Nazareth as their Messiah, it does not appear that they ever objected to the propriety of the citations made by our Lord and his apostles, or thought such passages applicable to David only, and his concerns. Nay, the most learned of their rabbies, who have written since the commencement of the christian æra, still agree with us in referring many of the psalms to Messiah and his kingdom; differing only about the person of the one, and the nature of the other.
When learning arose as it were from the dead, in the sixteenth century, and the study of primitive theology by that means revived, the spiritual interpretation of the scriptures revived with it. It was adopted at that time by one admirably qualified to do it justice, and to recommend it again to the world by every charm of genius, and every ornament of language. I mean the accomplished Erasmus, who omits no opportunity of insisting on the usefulness and even the necessity of it, for the right understanding of the scriptures; for the attainment of that wisdom which they teach, and that holiness which they prescribe; seeming to think himself never better employed than when he is removing the earth and rubbish, with which those Philistines, the monks, had stopped up the wells of salvation, opened by the apostles and first fathers of the church, for the benefit of mankind. This great man was much importuned by his learned friends, as he informs us in an epistle to Cardinal Sadolet, to write a commentary on the psalms. Such a work, executed by him, had been one of the richest gifts ever cast into the christian treasury; as we may judge from the specimen which he has left us, in his discourses on eleven of them. Some of these were drawn up with a view to enlarge upon the transactions of the times; and in all of them he is more diffuse and luxuriant than, it is to be presumed, he would have been, in a general exposition. But they abound with a rich variety of sacred learning, communicated in a manner ever pleasing, and ever instructive. If at any time he takes us out of the road, it is to show us a fine country, and we are still in company with Erasmus. He considers a psalm, as it may relate to Christ, either suffering, or triumphant; as it may concern the church, whether consisting of Jews or Gentiles, whether in adversity or prosperity, through the several stages and periods of its existence; and as it may be applicable to the different stages and circumstances of individuals, during the trials and temptations which they meet with, in the course of their christian pilgrimage and warfare here below, till having overcome their last enemy, they shall sit down with their Lord in his kingdom; when the scheme of prophecy shall receive its final accomplishment, and “the mystery of God be finished.”
It is obvious that every part of the psalter, when explicated according to this scriptural and primitive method, is rendered universally “profitable for doctrine, for reproof, for correction, for instruction in righteousness;” and the propriety immediately appears of its having always been used in the devotional way, both by the jewish and the christian church. With regard to the Jews, bishop Chandler very pertinently remarks, that “they must have understood David their prince to have been a figure of the Messiah. They would not otherwise have made his psalms part of their daily worship, nor would David have delivered them to the church to be so employed, were it not to instruct and support them in the knowledge and belief of this fundamental article. If the Messiah had not been concerned in the psalms, it were absurd to celebrate twice a-day, in their public devotions, the events of one man’s life, who was deceased so long ago, as to have no relation now to the Jews, and the circumstances of their affairs; or to transcribe whole passages from them, into their prayers for the coming of the Messiah.”
Upon the same principle it is easily seen, that the objections which may seem to lie against the use of Jewish services in christian congregations, cease at once. Thus, it may be said, Are we concerned with the affairs of David and of Israel? Have we any thing to do with the ark and the temple? They are no more. Are we to go up to Jerusalem, and to worship on Sion? They are desolated and trodden under foot by the Turks. Are we to sacrifice young bullocks, according to the law? The law is abolished, never to be observed again. Do we pray for victory over Moab, Edom, and Philistia; or for deliverance from Babylon? There are no such nations, no such places in the world. What then do we mean, when, taking such expressions into our mouths, we utter them in our own persons, as parts of our devotions before God? Assuredly we must mean a spiritual Jerusalem and Sion, a spiritual ark and temple, a spiritual law, spiritual sacrifice, and spiritual victories over spiritual enemies; all described under the old names, which are still retained, though “old things are passed away, and all things are become new.” By substituting Messiah for David, the gospel for the law, the church christian for that of Israel, and the enemies of the one for those of the other, the psalms are made our own. Nay, they are with more fulness and propriety applied now to the substance, than they were of old to the shadow of good things then to come.” Therefore, ever since the commencement of the christian æra, the church has chosen to celebrate the gospel mysteries in the words of these ancient hymns, rather than to compose for that purpose new ones of her own. For let it not pass unobserved, that when, upon the first publication of the gospel, the apostles had occasion to utter their transports of joy, on being counted worthy to suffer for the name of their dear Lord and Master, which was then opposed by Jew and Gentile, they brake forth into an application of the second psalm to the transactions then before their eyes. See Acts 4:25. Primitive christians constantly followed this method in their devotions, and particularly when delivered out of the hands of persecuting tyrants by the victories of Constantine, they praised God for his goodness, and the glorious success and establishment of Christ’s religion, no words were found so exquisitely adapted to the purpose as those of David, in the ninety sixth, ninety eighth, and other psalms—”Sing unto the Lord a new song: sing unto the Lord, all the earth. Sing unto the Lord, and praise his name; be telling of his salvation from day to day. Declare his honour unto the heathen, his worship unto all people.” In these, and the like psalms, we continue to praise God for all his spiritual mercies in Christ to this day. Many sensible and well-disposed persons therefore, who, when they read or sing the psalms, desire to read and to sing “with the spirit and the understanding,” have long called for a commentary which might enable them to do so; which might not only explain the literal sense of these divine compositions, and show how they may be accommodated to our temporal affairs, as members of civil society; but might also unfold the mysteries of the kingdom of God, which are involved in them, and teach their application to us, as members of that spiritual and heavenly society, of which Christ Jesus is the head, and for whose use in every age they were intended by their omniscient author. A work of this kind, though often desired, has never yet been executed, upon any regular and consistent plan. The survey of a province in theology, hitherto almost unoccupied among the moderns, which promised a great deal of pleasing as well as profitable employment, gave birth to the attempt which has been made to cultivate it, in the ensuing commentary.
What is said in the psalms occasionally of the law and its ceremonies, sacrifices, ablutions, and purifications; of the tabernacle and temple, with the services therein performed; and of the Aaronical priesthood; all this christians transfer to the new law, to the oblation of Christ, to justification by his blood, and sanctification by his Spirit; to the true tabernacle, or temple, not made with hands; and to what was therein done for the salvation of the world by Him who was in one respect a sacrifice, in another a temple, and in a third, a highpriest for ever after the order of Melchisedec. That such was the intention of these legal figures, is declared at large in the epistle to the Hebrews; and they are of great assistance to us now, in forming our ideas of the realities to which they correspond. “Under the Jewish economy,” says the excellent Mr. Pascal, “truth appeared but in a figure; in heaven it is opened, and without a veil; in the church militant it is so veiled, as to be yet discerned by its correspondence to the figure. As the figure was first built upon the truth, so the truth is now distinguishable by the figure.” The variety of strong expressions used by David, in the nineteenth, and the hundred and nineteenth psalms, to extol the enlivening, saving, healing, comforting efficacy of a law which, in the letter of it, whether ceremonial or moral, without pardon and grace, could minister nothing but condemnation, do sufficiently prove that David understood the spirit of it, which was the gospel itself.
We may contemplate the psalms as in a glass, those new heavens, and that new earth, of whose duration there shall be no end. The sun, that fountain of life, and heart of the world; that bright leader of the armies of heaven, enthroned in glorious majesty; the moon shining with a lustre borrowed from his beams, the stars glittering by night in the clear firmament, the air giving breath to all things that live and move, the interchanges of light and darkness; the course of the year, and the sweet vicissitudes of seasons; the rain and the dew descending from above, and the fruitfulness of the earth caused by them; the bow bent by the hands of the Most High, which compasseth the heavens about with a glorious circle; the awful voice of thunder, and the piercing power of lightning; the instincts of animals, and the qualities of vegetables and minerals; the great and wide sea, with its unnumbered inhabitants; all these are ready to instruct us in the mysteries of faith, and the duties of morality.
David’s invaluable psalms convey those comforts to others, which they afforded to himself. Composed upon particular occasions, yet designed for general use, delivered out as services for Israelites under the law, yet no less adapted to the circumstances of christians under the gospel, they present religion to us in the most engaging dress; communicating truths which philosophy could never investigate, in a style which poetry can never equal; while history is made the vehicle of prophecy, and creation lends all its charms to paint the glories of redemption. Calculated alike to profit and to please, they inform the understanding, elevate the affections, and entertain the imagination. Indited under the influence of Him to whom all hearts are known, and all events foreknown, they suit mankind in all situations, grateful as the manna, which descended from above, and conformed itself to every palate. The fairest productions of human wit, after a few perusals, like gathered flowers, wither in our hands, and lose their fragrancy; but these unfading plants of paradise become, as we are accustomed to them, still more and more beautiful; their bloom appears to be daily heightened; fresh odours are emitted, and new sweets extracted from them. He who has once tasted their excellencies, will desire to taste them yet again; and he who tastes them oftenest will relish them best. EXTRACTS FROM BISHOP HORNE’S PREFACE.
Daniel Whedon
Introduction to the Book of Psalms.
WHD_CO05.PDF, source PDF p. 6
Editorial note: Source layout note: This section’s list of Messianic quotations is arranged as a table in the supplied edition (WHD_CO05.PDF, physical PDF pages 23–24). Read each stated subject together with its Psalm reference and New Testament reference. The printed reference wording is retained. WHD_CO05.PDF, PDF page 23; WHD_CO05.PDF, PDF page 24.
Editorial note: The supplied edition prints “Psalm 68:38” here (WHD_CO05.PDF, physical PDF page 16). The surrounding discussion of riding upon the heavens of heavens corresponds to Psalm 68:33 in the King James Version. The origin of the printed numbering is not established here; the historical wording is retained. WHD_CO05.PDF, PDF page 16.
Editorial note: The supplied edition prints “John 19:87” here (WHD_CO05.PDF, physical PDF page 23). The surrounding discussion of looking on the one who was pierced corresponds to John 19:37 in the King James Version. The origin of the printed numbering is not established here; the historical wording is retained. WHD_CO05.PDF, PDF page 23.
INTRODUCTION TO THE BOOK OF PSALMS.
Sacred Hymnology.
THE PSALMS are the only collection of sacred songs plenarily inspired which were ever given to the Church, and as such present a claim upon our reverence, faith, and devotional use which belongs to none other. For a thousand years they were the only standard hymns of the Church, and maintained a high rank in the sacred writings, so that the third division of the Old Testament—the Hagiographa—was denoted by the term Psalms. Luke 24:44. But soon after the time of our Saviour, even in the apostles’ days, additions began to be made to the hymnology of the Church, as appears from the enumeration of “psalms, and hymns, and spiritual songs,” by Paul. Ephesians 5:19; Colossians 3:16. Our Saviour, however, (Matthew 26:30; Mark 14:26,) gave an example of adherence to the Jewish Church order in chanting, after the Passover, the whole or a part of the Hallel, consisting of Psalm 113 to 118. Possibly he chanted only the last.
The first New Testament departure from the old custom consisted, chiefly, in setting to music certain poetical portions of the New Testament, as “Luke 2:14, the so-called Gloria; the parting words of Simeon, Luke 2:29, the Nunc Dimittis; the sublime song of Mary, Luke 1:46, seq., the Magnificat; and the words of Zacharias, 1:68, seq., the Benedictus. The short thanksgiving in Acts 4:24-30, has a psalmodic character, (comp. Psalm 2,) and is easily put into metrical form.”—Schaff. Various other portions of the New Testament might be cited, especially from the Apocalypse, rich in poetic conceptions and sublime devotion. During the lapse of centuries various lyrical additions were made, to supplement, not to supersede, the Psalms. The new dispensation demanded it. The difficulty which Paul of Samosata, Bishop of Antioch, encountered in the third century in his attempt (for political reasons, Mosheim thinks) to bring back the Churches of Syria to the use of the Psalms alone, and the large advance in hymnology made by Ambrose, Bishop of Milan, in the following century, indicate the strong tendency of the Church in this direction, notwithstanding the jealousy with which it was watched by dignitaries and councils.
A lyrical collection for the use of the whole Church, in any age, must be as comprehensive in its themes as the entire scope of doctrine, history, ethics, unfulfilled prophecy, subjective experience, and divine dispensation known to the age; and in its exterior form and structure must fairly represent the existing literature, modes of thought, and style of language. The Psalms were suited to the Church as it existed under the law of Moses, in connexion with the theocratic history and high nationality of the Hebrew people. Much, very much, therein, rises to a sublime anticipation of the distinctive features of the New Testament Church, and cannot be improved by any light or knowledge of language now possessed, except in adaptation of rhythm and idiomatic forms. “This book, not unreasonably, am I wont to style an anatomy of all parts of the soul, for no one will ever discover in himself a single feeling whereof the image is not reflected in this mirror. Nay, all griefs, sorrows, fears, doubts, hopes, cares, and anxieties—in short, all those tumultuous agitations wherewith the minds of men are wont to be tossed—the Holy Ghost hath here represented to the life.”—Calvin. A portion of the Psalter, however, can suit only the condition of the ancient Church and the Hebrew nation.
Title.
For reasons just referred to, no one word could give all adequate idea of the contents of the entire collection. The word “psalm” (ψαλμος, from ψαλλω to sing, to play on an instrument) simply signifies a song, and corresponds to מזמור, a song or psalm, which latter is only used to designate individual psalms, never the collective whole. “Psalter,” from ψαλτηριον, has the same Greek derivation as psalm, and signifies a stringed instrument, then the song sung or performed on the instrument, finally, the book of songs or psalms. The Hebrew title is simply תהלים, (tehilleem,) praises, or praise psalms, (the Masora gives the feminine plural tehilloth,) or, prefixing ספר, sepher, book of praises. But much of the collection is prayer, and several particular psalms are called in their titles תפלה, tephillahs, or prayer songs. See Hebrew titles of Psalm 17, 86, 90, 102, 142; Habakkuk 3:1. But this title is never given to the whole book. On its supposed application to the first two books of the Psalter, see on Psalm 72:20, and its introduction. Book of Praises, or Praise Songs, then, is the most characteristic title of these portions; and certainly praise to God, in the broader sense, of setting forth that which is honourable to his name, is their prevailing trait. Still as a hymn book for the whole Church should set forth the divine methods of grace and of moral government in all the varied fortunes of the Church, it must recognise her struggles with native depravity, her conflicts with the outer world, her persecutions, even her wanderings as well as her triumphs, her subjective experiences, her holy fellowships, and her everlasting heritage. A suffering Redeemer and a suffering Church, no less than a glorified Redeemer and a redeemed people, must swell the songs of Zion. Specific Titles.
Various terms are employed to give poetical, musical, liturgical, and moral designations.
Mizmor occurs in the titles of fifty-seven psalms. The word signifies a poem or song set to music, and accompanied by an instrument. It occurs only in the titles.
Shir is found not only in the titles of psalms, but in the text in different parts of Scripture. In the titles it occurs twenty-nine times. It denotes a song to be sung, as mizmor does one to be played on an instrument. The two words sometimes occur together, as shir mizmor, or inversely, mizmor shir, probably placed together without any special design by the collector. Various musical designations are given, as aijeleth shahar, Psalm 22; higgaion, Psalm 9:16; selah, (rest, pause,) but this latter never in the titles; muth-labben, Psalm 9; sheminith, Psalm 6. See these terms explained in the notes.
Designations of the instruments of music on which to perform the psalm occur, as, upon gittith, Psalm 8; on neginoth, Psalm 6; on nehiloth, Psalm v; leannoth, Psalm 88; shushan eduth, Psalm 60. See the notes. Terms occur suggestive of the subject-matter or quality of the psalm, as, upon jonath-elem-rechokim, Psalm 56; shiggaion, Psalm 7; michtam, Psalm 16; maschil, Psalm 32; jedidoth, (song of loves,) Psalm 45. See notes.
Titles are also used, having a liturgical designation, as, at the dedication of the house of David, Psalm 30; for the Sabbath day, Psalm 92; to bring to remembrance, (le-hatzir,) Psalm 38; the goings up, (hammaaloth,) “songs of degrees,” Psalm 120; a psalm of praise, title of Psalm 100. These seem to have a reference to times and occasions of using.
Titles also designate the performer or precentor, as, to the chief musician, (lamnatzeach,) Psalm 11; to Jeduthun, Psalm 39. For the explanation of these terms see notes on the titles of psalms referred to. These titles were given sometimes by the author and sometimes by the compiler. Divisions.
The Hebrew Psalter is divided into five books, the first ending with Psalm 41, the second with Psalm 72, the third with Psalm 89, the fourth with Psalm 106, the fifth with Psalm 150, each closing with a doxology except the last, which ends with a “hallelujah,” and all with an “amen.” These books were collected from time to time, as the psalms were written, during a period of six hundred years from the time of David, so that the first and second books were probably compiled during David’s lifetime. Some of the psalms in these books appear obviously to relate to the Captivity, and some of those assigned to the Captivity bear the name of David in the titles. This was probably due to the fact that later editors and compilers added to some of David’s unedited psalms, which were found to breathe a spirit congenial to the Church in captivity, some further matter more definitely local and more largely expressive of the feelings of the Church in their times, much as modern hymns are verbally altered, without impairing their essential identity or their original authorship. In the final revision and collection of the psalms in the days of Ezra—the same arrangement that has come down to us—we know that a strict regard to the order of time in which they were written was not observed, so that many of David’s psalms are found in the later books, and many of those of the captivity are found in the earlier books. The third book, relating mostly to the times of Jehoshaphat, Hezekiah, and the Captivity, was written by Asaph, Korah, Heman, and Ethan; one only (Psalm 86) is ascribed to David, though Psalm 78 probably refers to his times. The fourth book opens with the dirge-like tones of Psalm 90, indisputably from the pen of Moses. Besides this, and Psalm 103, which is ascribed to David, the psalms of this book are anonymous, ten relating to the times of David and Solomon, and the rest to those of Hezekiah, Nebuchadnezzar, and the Captivity. The last book, beginning with Psalm 107, gives twenty-seven anonymous psalms, relating to the times of Jehoshaphat or the Captivity, besides fifteen ascribed to David and one to Solomon. From these data it is probable that the third book was compiled mostly in the reign of Jehoshaphat or of Hezekiah, and the fourth and fifth, together with a revision of the entire Psalter, by Ezra, Nehemiah, Haggai, and Zechariah. See 2 Mac. 2:13; Ezra 7:10. Authors.
To DAVID seventy-three psalms are ascribed in the common text, to which various critics have added, so as to make the total number eighty, or, according to the Septuagint, eighty-four. As he is the chief contributor, so he is the model, standing throughout the ages as “the sweet Psalmist of Israel,” unrivalled in the sphere of lyrical poetry.
ASAPH stands as the author of twelve psalms, (Psalm 50 and 73-83.) His is a family name, extending through many generations.
The SONS OF KORAH, another Levitical family, are honoured in the titles of eleven psalms, (42, 44-49, 84, 85, 87, 88. But see introductory notes to Psalm 72 and 88, on the author-ship of the latter.)
HEMAN, the Ezrahite, or son of Ezrah or Zerah, wrote Psalm 88. ETHAN, the Ezrahite, also son of Zerah, of the tribe of Judah, is also mentioned in the superscription of Psalm 89.
To SOLOMON have been attributed Psalm 45, 127, 128. Psalm 72, in the title, according to our English version, is also ascribed to Solomon, but on the construction of the much-contested lamedh (l) here, as denoting authorship, see introductions and notes on titles to Psalm 72 and 88. To MOSES is referred Psalm 90, and in this both Jews and Christians agree. The reader is referred to the notes on the titles of the above psalms for further information respecting their several authors.
The Principal Psalmodic Periods.
Something more than a poetic taste and faculty was requisite for the production of a sacred lyric suitable to be used in the Church of God, and adapted to the devout of all ages: the heart must be in close sympathy with God, his works, his moral government, and the great plan of redemption. The poet must write and sing from the heart of the Redeemer and the redeemed, penetrated with the genius of the dispensation under which he lives, having absorbed into his own inner life its doctrines, its spirit, and its aims. An age, therefore, of spiritual declension, worldliness, neglect of the institutes of Moses, tainted with idolatry, could not be friendly to sacred song. Devout and spiritual worship would become chilled in its atmosphere and wither under its blight. Solomon wrote “a thousand and five songs,” (1 Kings 4:32,) of which only his “Song of Songs” remains. His lyrical productions are meagre, and seldom rise above the civic-religious sphere. His middle and later life was not in sympathy with the sublime praises which rise from a spiritual Church. Under King Uzziah the nation rose to great power and outward prosperity, but declined in piety. To David’s time belongs the golden age of Hebrew psalmody. He walked with God. Under him the sublimest conceptions of the Theocracy were realized. His poetry and his songs sprang from the inner depths of a true experience. After him, for four hundred years, the most brilliant periods of lyrical poetry were in the reigns of Jehoshaphat and Hezekiah. Later came the downfall of the nation, and the dark period of the Captivity, running through seventy years, followed by the prolonged struggles of the Restoration, and ending with the completion of the Old Testament history and canon. These events roused the deepest religious feelings of the nation, awakening the memories of their former glory, and hopes of a brighter future. The epoch of the Restoration, including the dawning hopes which preceded, was honoured by the appearance of a line of representative men deeply versed in the things of God, and with this great religious revival (Habakkuk 3:1) came the last period of national lyrical poetry.
Ethical Teaching.
All the morality of the Old Testament, as of the New, is grounded, primarily, in man’s relation to God; secondarily, in man’s relation to man. If man should be kind, just, and true to man, because of a common relation of brotherhood, he finds these same duties enjoined by divine authority from man’s relation and accountability to God. “I am the Jehovah, your God,” was the reason assigned for social virtue and kindness. Leviticus 19. 10, seq. The same awful annunciation stands at the head of the decalogue. Exodus 20:2. The obligation to “holiness,” a generic term for all purity and moral virtue, arose from the nature of God: “Ye shall be holy, for I, Jehovah, your God, am holy.” Leviticus 19:2. In the order of duties, obedience to God, arising from reverence for his character, stood first. In the “Ten Commandments,” the first four relate directly to our duty to God, next comes the great law of family life, then the cardinal principles of general life in society. If our duty to God be primal, it is not separated from, nor independent of, our duty to man, but implies it in the order of sequence. In the fifteenth Psalm, he is said to be the man who shall “abide in God’s tabernacle, and dwell in his holy hill,” who is “upright, righteous, true,” and practices all virtue towards men. He is the “happy” man who “delights in the law of the Lord.” Psalm 1. The Saviour reduced all the morality and religion of the Old Testament to the two branches, preserving the relative order of each: “Loving God with all the heart, and our neighbour as ourself.”
The description of a perfect character— “the ideal man,” as it has been called—given in the psalms, is that of one who loves the sanctuary and the worship of God in their spiritual, and not merely liturgical, import, (Psalm 24 and 84,) and trusts the Lord steadfastly for temporal as for spiritual good. Psalm 112:7. The outward worship springs from a sincere heart of love to God, and perfect moral rectitude. No worship is accounted as sincere towards God which omits truth, justice, and love towards man. Psalm 50. The inner and the outer life are thus in harmony, and correlate as cause and effect. The world is under moral government, and the perfection of man is his perfect harmony with God. The relations of “low and high, rich and poor, together” in society, are harmonized only in this way. Psalm
49. Love to our neighbour is as clearly taught in the Old Testament as in the New, (Leviticus 19:18,) and revenge or personal vengeance, the sole prerogative of God, is clearly prohibited to man. Psalm 94:1; comp. Deuteronomy 32:35. On his habitual kindness to his enemies, and personal forgiveness of their offences, David grounds his prayer for divine interference for relief. Psalm 35:11-14. The Imprecatory Psalms, so called, do not contradict this. See the notes on Psalm 35 and 109, and others. The Old Testament law is stated, Psalm 18:25, “With the merciful thou wilt show thyself merciful;” and Psalm 4:3, “The Lord hath set apart him that is merciful for himself;” and Psalm 12:1, “Help, Lord, for the merciful man ceaseth.” It is to be regretted that the radical idea of חסיד is so often lost sight of in our English version by its following too closely the Septuagint, which commonly renders the word οσιος, holy, godly. This is the more strange as the noun חסד, which is rendered in our common version generally by kindness, mercy, pity, favour, goodness, lovingkindness, is rendered by the Septuagint: as Girdlestone has computed, one hundred and thirty-five times by ελεος, mercy. The New Testament law is, “Blessed are the merciful: for they shall obtain mercy.” Matthew 5:7. The Psalms of Asaph and of the sons of Korah are beautiful specimens of moral and religious instruction. In the character everywhere set forth in the Psalms as the favourite of God and as the “perfect man,” we find “single-heartedness; utter absence of guile; purity of heart, as the centre and mainspring of moral life; justice; fortitude; self-control; rectitude in dealings between man and man; generosity; (Psalm 7:4;) sympathy with all forms of suffering, warm and tender towards friends, but ever prompt and earnest towards all men, even opponents, (Psalm 35:13;) loyalty of subjects to their king; unselfish, sacrificing love of princes to their people; humility; the sense of poverty and need; the first distinct intimation that a broken heart and contrite spirit are acceptable sacrifices to God, (Psalm 51:17;) and that the meek and lowly are especial objects of his favour and grace. Psalm 18:27.”— Speaker’s Commentary.
The Future Life.
The argument for a future life cannot be entered upon at large here, but a notice may be given. For the evidence grounded in exegesis we refer the reader to notes on particular passages as they occur. We here observe:—
1. It is inconceivable that God should have delivered such clear views of moral government, redemption, reconciliation, evidences and joys of salvation, ground of confidence, faith in prayer, with the grand outlook of the promise of the covenant for the conversion of the world, and still have left the people in ignorance of the future life; that is, that he should have left them a step lower than the philosophic systems of the heathen. The supposition, however dignified with great names and learning, is simply absurd and preposterous.
Then, again, if the doctrine of immortality be not contained and taught in the Psalms, how could their language be adapted to Christian use? How could they so beautifully express our deepest spiritual experiences, and our dearest hopes of eternal life? Instance Psalm 16 and 23, and 73:24-26. This alone is conclusive subjective proof that they teach the doctrine. It is certain that the Jews, after the time of Malachi and of the close of the Old Testament canon, believed in the resurrection of the body and an immortal life, and that the Pharisees, in our Lord’s time, fully taught these doctrines. They could not have borrowed them from the Greeks or other heathen nations, for with them the resurrection was not believed in, and the future life was not so clearly a dogma as with the Jews.
2. The New Testament, and even Christ himself, assumes that the Old Testament taught the doctrine of an “eternal life.” So Christ says to the Jews, “Search the Scriptures; for in them ye think ye have eternal life.” John 5:39. So the Talmud: “He possesses eternal life who comes to the possession of the words of the law.” So Romans 15:4: “For whatsoever things were written aforetime were written for our learning, that we, through patience and comfort of the Scriptures, might have hope.” “If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.” Luke 16:31. The issue between Christ and the Jews was not whether there was a life to come, but whether Christ was the way to it. The eleventh chapter of the Epistle to the Hebrews is an argument directly in proof that the Old Testament saints looked for a life to come, and suffered, “not accepting deliverance; that they might obtain a better resurrection.” Hebrews 11:35. These are not New Testament arguments applied to interpret Old Testament language, but the testimonies of Jews as to what the Old Testament itself taught, and what the Jews themselves believed that it taught.
3. In those passages where the difference between the righteous and the wicked is drawn, a perfect contrast, both in character and destiny, is given. Psalm i is a specimen. In all such cases the “end” of the wicked is brought in to solve the otherwise dark problem of their present prosperity. Whether the divine government will take sides with the righteous or the wicked, or be indifferent to both, is not always clear from the present ways of God with men as to temporal conditions in this life. The best of men have stumbled or faltered here. The question is to be decided only by an appeal to the next life. The end of the wicked offers the solution. So Asaph, Psalm 73:16, 17: “When I thought to know this, it was too painful for me, until I went into the sanctuary of God; then understood I their end.” The whole psalm bears upon this one point. So in Psalm 37:37, 38: “Mark the perfect man… for the end of that man is peace. But the transgressors shall be destroyed together: the end of the wicked shall be cut off.” The entire psalm is another argument upon this single point. The end, the final result, of life—the outcome of all divine dispensation in the case—is appealed to in the clearest descriptions of reward and punishment, in order to vindicate the ways of God. This method of reasoning runs through the entire Old Testament. Instance the books of Job, Proverbs, and Ecclesiastes, where the final result is appealed to to solve the enigma of the present life. This doctrine of a final judgment sustained the faith and patience of all Old Testament saints, (Hebrews xi,) and decides the question of their faith in a life to come.
4. Indeed, hope in a future life enters largely into the essence of an evangelical experience of pardon, regeneration, and communion with God, awakening not only a longing for, but an assurance of, eternal blessedness with God. This indwelling life of God is compared (John 4:14) to a living fountain “springing up into everlasting life.” This is precisely as was the rising of David’s soul from a subjective consciousness of divine truth and love into an assured hope of eternal blessedness, as shown in Psalm 16:7-11; and of that of Asaph, as exhibited in Psalm 73:23-26. But these subjective longings could not have been begotten by the Holy Spirit had there existed no objective revelation of a future life. The inward desire must have had a corresponding external doctrine of faith. This doctrine lies scattered over the pages of the Law, is brought out more clearly by the Prophets, but is nowhere more beautifully exhibited than in the Psalms.
5. The “stone of stumbling” on this subject, to commentators of a rationalistic tendency, lies in the figures and material dress in which the doctrine of a future state is often clothed. The Hebrew language may, indeed, be called materialistic. It describes things as they appear to the senses. The Hebrews were not a philosophical people. They never cultivated metaphysics or the abstract sciences, and they had no terms to express ideal and spiritual things, or unseen and eternal realities, except by an adsignification to the primary sense of words, or by some analogy or contrast which they might borrow from sensible and material objects. Nor is any language entirely relieved from the same necessity. What idea can we either conceive or express concerning heaven as the place of future blessedness, but by comparing or contrasting it with this life? There is “night” here, there is “no night there;” there are “tears” here, there “God shall wipe away all tears;” “pain and sorrow” are here, in heaven “there shall be no pain, neither sorrow.” As to our form, or state of glory, “we shall be like Christ,” but this conveys no definite idea beyond the imagined glory of the human Christ. We ascend a little way, by help of material objects of comparison, and are then lost in imaginings of ineffable glory. Witness John’s description of Christ’s glorified body, in Revelation 1:12-18. The Saxon words heaven, hell, as well as the Bible terms sheol, hades, gehenna, paradise, have a material root idea. Heaven is the heaved up, arched place; hell, the place under foot, the pit. Sheol is the deep pit, then the grave, the region of the dead; hades is the unseen world; paradise is the grove, the pleasure garden; and gehenna (always translated hell in the New Testament) is the land or vale of Hinnom. But will a man say he has given the scriptural ideas of these and multitudes of other terms when he has stopped short at the literal, radical, or etymological sense? The Hebrew word heaven, שמים, (shamahyim,) primarily means high, and refers us to the arch of the sky. רקיע, (rakeeah,) translated firmament, bears a kindred application with the preceding, but radically means solid expanse, and in Ezekiel 1:22, 26; 10:1, it is represented as a solid pavement. The throne of God is sometimes represented as in the shamahyim, (heaven,) Psalm 2:4; and the corresponding Greek word, ouranov, (heaven,) is in the New Testament the standing word for the place of the abode of God and his saints. Commonly, however, in the Old Testament, God is represented as seated “above the heavens,” and “above the firmament,” (Psalm 8:1; 57:5, 11; Ezekiel 10:1,) and when he comes forth for signal judgment he is said to “ride upon the heavens of heavens,” that is, the utmost extent of the visible heavens. Psalm 68:38. He is also said to “hear from heaven,” to “look down from heaven,” to “send from heaven.” But the Old Testament idea of future blessedness is more commonly set forth as being “with God,” “at his right hand,” “in his presence,” which is above the utmost limit of the material heavens. Has the New Testament made any advance upon this idea? See 1 John 3:2; Matthew 25:31-38; John 14:14. Regeneration, holiness, sanctification, repentance, righteousness, worship, perfection, and many other phrases, have a radical sense which would give no conceivable idea of either religion or morality. When God taught the Hebrew people the meaning of the word holy, as in the declaration, “I, Jehovah, your God, am holy,” he taught, as we teach children, by sensible signs, ritualistic forms— object lessons, we would say—by sensible distinctions of clean and unclean things, by outward purifications from physical defilements, etc. The error of the people then, as now, was, that they rested in the physical and merely emblematic idea of the word, and seldom ascended to the subjective and real meaning. The authors of the psalms describe future blessedness in a similar way under figures of earthly honour or good, such as, “At thy right hand there are pleasures for evermore;” “In thy presence is fulness of joy;” “Thou shalt guide me by thy counsel, and afterward receive me to glory;” “His soul [he that feareth the Lord] shall abide in blessedness, and his posterity shall inherit the earth;” “Thou wilt not leave my soul in sheol… thou wilt show me the path of life.” If the writers of the Old Testament dwelt more in figures and typical forms, and a language accommodated to the senses, than we do, it was on account of the genius and stage of their language, their Semitic type of thought, and the spirit and liturgy of their dispensation. More than all, it was due to the nature of the case. What different method do we find even in the Apocalypse? The former dispensation was one of elemental truths—great truths, indeed, but elemental—clothed in types, symbols, and parables, (on parables, see Psalm 78:2,) but not, therefore, obscure and doubtful. The form of both revelation and dispensation was suited to the culture of the times. Our literalists and rationalists, acting from the standpoint of a higher culture, with sceptical tendencies, make sad work of these primitive and venerable forms of faith by making havoc of the fundamental laws of criticism. If we would know the faith of the ancients we must place ourselves among them, think as they thought, and use language as they used it. We cannot measure their primitive forms of speech by our modern classical usage. They found the doctrine of life without death in the “tree of life” in Paradise. They expressed the reunion of souls after death by the phrase “gathered to their fathers”—a form of speech applied to cases even where the sepulchres were widely apart. The covenant of Abraham was “everlasting” only in the Messianic sense. The “throne of David” was established “forever,” but only in Christ. So also “Zion” would stand “forever” only as the typical name of the true Church. The relations of the covenant people to Jehovah as “spouse” and “flock” were rooted in the immutability and eternity of God. The tabernacle and its mystical contents were understood to be “patterns of things in the heavens.” The translations of Enoch and Elijah were public proofs of a life in another state. The people were not surprised at the doctrines of a heaven of blessedness and a life to come, but only at this unexampled, yet well attested, method of reaching them. The translations were open, by daylight, and well witnessed. The severe laws of Moses against necromancy, or pretended divination by means of communication with the spirits of the dead, the most popular of all the forms of divination, proves the fact that both Hebrews and heathen believed in the personal existence of souls after death. The single case of Saul’s application to one of those diviners determines the fact of this common faith of the Hebrews.
6. Let it be remembered that faith had not yet been developed to the New Testament standard, so that men surrounded by idolaters, as the Hebrews were, could be sufficiently influenced by motives drawn from the future life. It requires large development of intellect and conscience, as well as doctrine and faith, for men to be swayed by considerations of what is best upon the whole and in the final result. The difference between the man and the child, the savage and the cultured mind, is in nothing more manifest than in this. Especially, situated as the Hebrews were, with limited culture in the midst of surrounding idolatry, as Dr. Graves well remarks, “The superiority of the true God could never be established by a comparison of his power in the distribution of future and invisible rewards and punishments. It was only by proving decisively that he, and he alone, was the dispenser of every blessing and of every calamity in the present life, and that he distributed them with the most consummate justice, yet tempered with mercy, that he would completely expose and forever discredit the pretensions of idolatry.”—Works, vol. ii, p. 162. But this characteristic dispensation of the Old Testament, so suited to the times and the condition of the Hebrews, did not exclude the doctrine of future and final rewards. As Ewald says, the Hebrews in later times could not have harmonized their belief of man’s immortality with the Old Testament authority had not their ancient Scriptures contained it. The reader is referred, for further information, to the notes on passages relating to this subject. Messianic Prophecy.
It would be naturally supposed that the Psalms—the inspired hymns of the Church—would express the liveliest and clearest hopes of the Church concerning Messiah which the dispensation of those ages authorized, and it would be equally against all analogy in the method of divine procedure with the Church to withhold a clear outline view of Messiah’s coming, “and the glory that should follow.” And accordingly we find the lyrical poetry of the Old Testament, no less than the writings of the prophets, rich in these central doctrines.
1. A Messianic prophecy must refer either to Christ or to Christianity. If to the former, it must set forth the dignity and divinity of his person, his distinctive offices as Prophet, Priest, and King, with the functions belonging to these severally. If the reference be to Christianity, it must speak of the Church or “kingdom” of these “latter days,” its spirit, its doctrines, its everlasting continuance, its world-wide extent, (as embracing the Gentile nations,) and the happy condition of the world under Messiah’s rule.
2. The distinction between the objective and subjective sense of prophecy should be carefully marked. Objective prophecy relates to the intent and fulness of its meaning—its just limit and circumference as intended by the Holy Spirit. This must be forever one and immutable. The subjective sense of prophecy relates to the conceptions of the prophet himself of the purport of his own utterances. This might exist in various degrees. “Deity alone knew the whole compass of meaning which he permitted to be announced,” (Seller, Bib. Hermeneutics, P. 2, ch. ii, § 198;) but although we may not assume for the prophets the same extent of knowledge, we must assume that they comprehended the predictive character of their announcements, and their appropriate bearing in the great redemptive scheme. But as no one prophet received all the facts concerning Christ, nor all the facts at one time which he himself recorded, the prophets diligently compared their revelations in order to form the clearest possible idea of the entire synthesis of Messiah’s character, work, and times. See 1 Peter 1:10, 11. It would be degrading to the whole subject of prophecy to suppose the prophets ignorant of the true import of their own writings. This would be to set aside all use of their intelligence and the laws of voluntary mental action, using them simply as machines. It would also leave unexplained the strong individuality impressed upon the style of each prophet. But it is not derogatory to the dignity of their office to suppose that by study and meditation upon the collective body of predictions on the same subject their views became enlarged and better defined, growing from age to age as revelation advanced. It is indisputable that the teachings of the Old Testament had awakened a more immediate national expectation of Messiah after the times of Malachi. The unspiritual and secular tendencies of rabbinical teaching had, indeed, given birth to many errors, but the fact of this expectation, which also extended beyond the limit of the nation, shows how deeply rooted in their ancient Scriptures was the doctrine of Christ. Indeed, “it is entirely impossible to construct a life of our Lord without taking prophecy into account. For that life stretches into the past as well as the future. It is a day which has a dawn.”—BP. ALEXANDER, Bampton Lectures, 1876.
3. Of the fact of the Messianic predictions the Hebrews were no less convinced than are the Christians. The hope of his coming, as we have just stated, was inwrought in the national faith and expectation. The Pharisees and scribes were familiar with this prevalent, national belief, and entered deeply into it. The Rabbies had carried the system of Messianic application of Old Testament prophecy to an extent equal to the early Christian writers. “A belief in Messiah, founded on the prophecies, and especially upon typical or direct predictions in the Psalms, was one of the fundamentals of faith. This point is not contested by any critics. They may treat it as a superstition, as a mere delusion; but the fact remains, and it is certainly without a precedent or a parallel in the history of religions.”— Speaker’s Commentary. By none of the quotations of Christ or the apostles from the Old Testament on this subject was the Jewish mind startled as with a new doctrine; but stumbled only upon the question of their application to Jesus as the prototype and the fulfilment. The New Testament writers were Jews, and as such testified to this meaning and application of their ancient prophecies. To be fully assured of this, let the reader carefully consider the following passages: John 1:45; 5:39, 46; 12:41; Luke 24:27; Acts 3:24; 10:48; 26:22; 1 Peter 1:10, 11.
4. The growth of Messianic revelation, like that of other revelations, was gradational—a development, a genetic unfolding. In Genesis 3:15 the Deliverer was simply announced as “the seed of the woman”—partaker of our flesh. In Abraham’s time his lineage was declared to be of that patriarch. Genesis 17:7. Later, it was limited to the tribe of Judah, (Genesis 49:10; comp. Hebrews 7:14,) and still later to the house of David. Psalm 132:11; John 7:42.
The general idea of a tried and suffering Church preceding the triumphant and honoured state of that Church, was not an unfamiliar doctrine to the Old Testament saints. Genesis 15:13-16; Isaiah 27-33. But these sufferings were not expiatory. That the expiation of sin was to be accomplished only through vicarious suffering—life for life—was taught from the beginning by animal sacrifice; but the doctrine of a sacerdotal kingdom, first suggested by Jehovah, (Exodus 19:6,) and more positively asserted in Psalm 110:4, of which the Priest-King himself was to be the sin offering, the true and absolute expiation, was not so early revealed. Abraham, indeed, caught a glimpse of the atoning “Lamb of God,” (Genesis 22:13, 14; John 8:56,) but in David’s time that Lamb was more clearly revealed. The sufferings described Psalm 22; 40:6-8, were not national, much less ideal, but personal, and such as pertained to the priestly functions of Him who was a Priest-King, after the order of Melchizedek. Psalm 110:4. Isaiah took up the theme, and carried it forward with new additions. Isaiah 53. In David’s person and kingdom were clearly unveiled the kingly dignity and dominion of Messiah, (Psalm 2; 45:6, 7; 110; 132:11,) which from this date was resounded through the ages of the prophets. Isaiah 9:6; Jeremiah 23:5, 6; Zechariah 9:9. The prophetic office of Messiah appears in the functions of teaching and publishing (preaching) the great acts and doctrines of God, especially such as directly relate to moral government and redemption. Psalm 22:22-31; 40:9, 10; 35:18. Numerous particulars of Messiah’s history were also brought to light through the Psalms, which will be mentioned in their place. But the reader will remember that almost universally the kingdom of Messiah is prophetically represented in the Old Testament as the kingdom and dominion of Jehovah, of which the organic representative is, in all ages, the Church.
5. There are different degrees of the spirit of prophecy, and hence of directness and clearness of prophetic delineation. Where the entire scope and subject of a psalm are Messianic there is no difficulty in determining its character, as in Psalm 2 and 110; but not unfrequently this class of prophecies appear in a sporadic form, with a slight-trace of historic relation to the context, but in style and import far above the common level of the connexion. This is largely, perhaps wholly, due to that peculiar state of mind which is inseparable from and preparatory for prophecy in its highest sense. A theopneustic, or divinely inspired, writing is the joint product of two minds, the human and the divine, each acting voluntarily and in perfect sympathy with the other; the latter as the efficient cause, the former as the instrument or medium, of the revelation. “Holy men of old spake as they were moved by the Holy Ghost.” We may not fully comprehend the psychological condition of the human mind in such a case, but we must assume that, in subjective revelations especially, it must be raised in a degree to the level of the Divine Mind as to the precise matter to be communicated. It is not passive merely, but lifted up to its highest capacity of voluntary activity and spiritual subjectivity—above itself, but not out of itself. The perceptive power is preternatural, while the visions, objectively considered, are supernatural. All its passive and active states, with all its operations, whether intellectual or emotional, are fully and intellectively within the sphere of consciousness. The imagination is lively and fruitful; the emotional power attuned to the nature of the subject revealed; the attention concentrated and absorbed, so that the outward senses cease to awaken perceptions of external objects; the mental movement is clear, calm, and quick, and the descriptions lifelike, as of realities passing before the eyes. The visions of Ezekiel, Daniel, and of the Apocalypse, are notable examples. In such cases the style naturally falls more or less into measure; the transitions are often abrupt, the mind passing rapidly along the salient points, perceiving, but not stopping to record, the connexions. Psychologically considered, the mind and sensibility are in a poetic frame. It is hence that prophecy generally is written in the form of poetry, in parallel lines, and the successful interpreter must be versed in the laws and imbued with the genius of Hebrew poetry. The communications thus made, passing from the Divine Mind through the human, not mechanically, but conformably to the laws of thought and feeling, become the mental property of the recipient, and the style in which they are written is necessarily impressed with the individuality of the prophet. If it be a doctrine or a fact, he has perceived it; if a matter of sensibility or moral virtue, he has entered into analogous states; and in either case he speaks as from the knowledge of experience. Hence the earlier name of prophet was “seer,” the man who sees, or knows. Especially do these remarks apply to subjective prophecy, as of the Saviour’s sufferings. Psalm 22.
6. The tests or rules for determining a Messianic prophecy are few.
(1.) When a prophecy is quoted and applied to Christ in the New Testament, it is in all cases to be accepted as so intended by the Holy Spirit. The question of the legitimacy of such application is to be considered settled by divine authority.
(2.) When language and imagery are employed to set forth an ideal character, or the ideal glory of the kingdom of God, to which there is no answerable prototype in Old Testament history, the nature of the description agreeing with the known Christ-ideal of prophecy, or with the Jehovistic reign over the nations, (the theocratic millennium, or latter-day glory of the Hebrews,) it must be accepted and classed with Messianic prophecy. But it must be distinctly understood that where the force of the language may be fully absorbed in the known facts of Old Testament history, it is not lawful to assume for it a predictive Messianic character. It is no objection to the Messianic import of a passage that it has also a historical groundwork. For instance, in Psalm 22 the author was an individual, a real sufferer, and his descriptions arose from the depth of his own peril and distress. But in the agony of his own soul his mind was lifted up by the Holy Spirit to discover in the direction, psychologically, of its own outreachings for help, one in analogous conditions, but in an infinitely greater conflict, pursued to death by ferocious enemies, pouring out his life in agony—the Calvary Prototype. So, also, the wars, conquests, kingdom, glory, and person of David became the historic background of the brilliant Messianic paintings of Psalm 2, 96, 98, 110, and such like. It is conformably to the laws of our complex being that we thus rise, by the help of analogy and similitude, from the type to the antitype—from the outward and visible to the unseen, the abstract, the spiritual. In subjective prophecy, where the passions, sensibilities, or moral virtues are to be represented, no other method could be adequate. But let us consider these tests apart and in their order.
(1.) As the first test above given has exclusive reference to the number and character of the quotations in the New Testament from the Messianic prophecies of the Old, it will be sufficient to simply supply a classification of such quotations, without giving the total number, of which, according to the tables carefully revised by Bishop Alexander, (Bampton Lectures, 1876, pp. 257-264,) there are no less than two hundred and fifteen. In the quotations subjoined we do not aim to give a perfect list under each head, nor a perfect enumeration of heads, but only so much as may illustrate the subject.
Christ despised and
reproached.
Psalm 22:6; 69:9, 10, 19,
20. Romans 15:3;
Matthew 2:23.
The miserable end of the traitor.
Psalm 69:25.
Acts 1:20..
Christ’s burial and resurrection.
Psalm 16:8-11.
Acts 2:25-28.
Christ declaring the Father to
his brethren.
Psalm 22:22.
Hebrews 2:12, (compare
John 15:15; 17:6, 8.)
Christ hated without cause.
Psalms 109:3
Psalm 109:3, (also 35:19;
69:4.)
John 15:25.
Christ’s ascension.
Psalm 68:18.
Ephesians 4:8.
Christ ministering to the
Gentiles.
Psalm 18:49.
Romans 15:9.
The rage and power of Christ’s
enemies.
Psalm 2:1, 2.
Acts 4:25, 26.
Christ sitting at the right hand of
God.
Psalms 110:1
Psalm 110:1.
Matthew 22:44.
The Gentiles called to give
thanks for the Gospel.
Psalms 117:1
Psalm 117:1.
Romans 15:11.
Christ’s hands and feet pierced.
Psalm 22:16, (comp.
Zechariah 12:10.)
John 19:87.
Revelation 1:7.
Christ worshipped by angels.
Psalm 97:7.
Hebrews 1:6.
Christ teaching by parables.
Psalm 78:2.
Matthew 13:35.
Christ derided on the cross.
Psalm 22:7.
Matthew 27:39.
Mark 15:29.
All things subjected to Christ.
Psalm 8:6.
1 Corinthians 15:27;
Hebrews 2:8.
Christ’s consuming zeal.
Psalm 69:9.
They mock him, challenging
him to come down from the
cross.
Christ a Priest-King after the
order of Melchizedek.
Psalms 110:4
Psalm 110:4.
John 2:17. Psalm 22:8.
Matthew 27:40-42.
Hebrews 5:6.
Christ the true bread from
heaven.
Psalm 78:24.
John 6:31; 1 Corinthians 10:3 1
Corinthians 10:3.
The soldiers part his garments
among them.
Psalm 22:18.
Matthew 27:35.
Christ the Son of God.
Psalm 2:7.
Acts 13:33; Hebrews 1:5 Hebrews
1:5.
Christ riding into Jerusalem.
Psalms 118:25
Psalm 118:25, 26.
Matthew 21:9.
The complaint on the cross.
Psalm 22:1.
Matthew 27:46.
Christ is Adonah, Lord.
Psalms 110:1
Psalm 110:1, 5.
(Hebrews)
Matthew 22:44.
Children praising Christ in the
temple.
Psalm 8:2.
Matthew 21:16.
The Saviour thirsts from
exhaustion of the body.
Psalm 22:15.
John 19:28.
Creation ascribed to Christ.
Psalms 102:25
Psalm 102:25.
Hebrews 1:10.
Christ, the corner stone,
rejected.
Psalms 118:22
Psalm 118:22, 23.
Matthew 21:42;
Acts 4:11.
They offer him vinegar to drink.
Psalm 69:21.
John 19:29.
Christ is God.
Psalm 45:6, 7.
Hebrews 1:8, 9.
Christ betrayed,
Psalm 41:9.
John 13:18.
Not a bone of him was broken.
Psalm 34:20. (see
Exodus 12:46.)
John 19:36
The severity of his rule over
obstinate nations.
Psalm 2:9.
Revelation 2:27; 12:5;
19:15.
The office of the traitor given
to another.
Psalms 109:8
Psalm 109:8.
Acts 1:20.
Christ the Son of David.
Psalms 132:11
Psalm 132:11.
Acts 2:30.
Christ (the Son of David) the
Saviour.
Psalms 132:17
Psalm 132:17.
Luke 1:69.
(2.) The second test of Messianic prophecy must be applied with caution, and only from a broad view of the plan of revelation, and a close acquaintance with the intent, style, and spirit of prophecy. There are many portions of the Psalms (and this remark applies to the other prophetic writings as well) which, from their elevated style, breadth of expression, and evangelical import, find nothing equal to them in Old Testament history. These scattered lights, when brought together, are found to belong, harmoniously and synthetically, to one central doctrine, and yield a powerful cumulative testimony of the faith and doctrine of the Old Testament saints on this subject, not only from their number, but also from their perfect coincidence. Take, for example, Psalm 93-100, where the conversion of the Gentile nations is so clearly brought forward and celebrated. If no higher revelations of Jehovah to the heathen nations are intended than such as resulted from the known events of Hebrew history, the language not only of these, but of many other passages in the Psalms and the Prophets, must appear inflated and fulsome; and, however they might, as specimens of Oriental poetry, regale our imagination, our understanding must remain unsatisfied, and our judgment misguided. Psalm 72, which the Targum, no less than the Christian fathers and modern criticism, admits to be Messianic, is a remarkable instance of this. The picture there so beautifully drawn was never realized in Solomon’s reign, the outcome of which was loud complaint, rebellion, and final dismemberment of the kingdom; precisely the opposite to the spirit of this psalm. Psalm 67 and 132 belong to the same class. Many of the psalms also, from which particular parts are quoted in the New Testament as applying to Christ, have other parts not formally quoted, though equally Messianic. This is quite common. This also is what might be expected. “The testimony of Jesus is the spirit of prophecy.” Revelation 19:10. It is the life, soul, vital part, object and end, of prophecy. “To him [Christ] gave all the prophets witness.” Acts 10:48. To testify beforehand of Christ was the great end of the prophetic office and of Old Testament revelation. We are not to be surprised, therefore, to find a large place and central position given to this subject in the prophetic writings, of which the direct quotations in the New Testament are far from exhaustive. Not unfrequently these prophecies appear in such connexion with personal or historic matter, that to a superficial observer their predictive, or typically predictive, character might be overlooked. Indeed, they might almost seem to have been dropped incidentally, without plan or intention; but upon closer inspection they are seen to bear their own marks of identification and design; and when all are collected and arranged we find them to be complete parts of a symmetrical whole, with nothing redundant, nothing deficient. Just as the parts of a watch, when viewed severally and apart, would not indicate their relation to each other nor their ultimate design, yet when brought together and put in motion would give irresistible evidence, even to one who had never heard of such an instrument, that each part was made for its place, and their total harmony and ulterior use were foreseen and intended by its maker, so is the evidence of the collective body of Messianic prophecies of the class now under consideration. They testify clearly and irrefragably to such a Christ and such a Christianity as the New Testament reveals. Messianic prophecy, therefore, must be considered as an organic unity, the fruit of wise design; accumulating, as to its several parts, from age to age, conformably to a settled plan, till the perfect Christ-ideal was finished. It was fit, also, that this ideal of the personage of the great Deliverer, with the chief attendant circumstances and resultant effects of his advent, should be largely interwoven throughout the Psalms, that by poetry and song, in hallowed worship, their impress might be the more deeply felt in the faith and hope of the Church in all ages. Imprecatory Psalms.
Much of the harshness of the so-called imprecatory Psalms might be avoided by a different, and equally allowable, translation, and much more by a proper explanation of the terms and allusions in the text. The reader is referred to the notes on the passages themselves, and the introductory notes to the Psalms containing them. A few general remarks here must suffice.
Consider, then, David does not speak as a private individual in the apparent imprecations on his enemies, but as the anointed of God, and for the salutary influence which the divine interference shall have upon the religious faith and morals of the people. He fears that the success of the wicked will weaken the bands of civil government. These considerations are everywhere manifest. In the light of these public functions to which he had been designated by the prophet, and from the standpoint of this representative relation to public law, we must interpret his words. It is a characteristic of Holy Scripture that therein are set forth in the clearest terms, and greatest particularity of detail, the awful penalty of the divine law against all who wantonly cast off restraint and accountability. The Psalms in question simply indicate the varied forms of terrible wrath which will overtake such crimes as his enemies had committed and proposed. These judgments are beacon fires of warning to deter men from sin; or, if this fail, they show the line of penal consequences which, by the law of God, must follow. In this their publication is in analogy with all revelation in the Old and New Testaments.
It must not be overlooked, that the sufferings of David from the course pursued by his enemies was of the extremest character, both for their severity and their injustice. The case offers no apology for those who indulge in criminations for petty grievances. The sufferer here stands upon the outmost verge of life, and speaks as one who had endured the loss of all things. His enemies had passed beyond suasive and reformatory influences, and the case admitted of no remedy but the retributive and protective course of justice. But even this he submits wholly to the will of God, according to the known principles of his righteous government; and if his language be construed as a prayer, instead of a solemn warning, still it is only a prayer that justice might have its penal course, according to the provisions and design of God, when this alone could support law and protect the righteous.
But it is asked, Is it lawful for a pious man to pray that these judgments may be executed? We answer, in the light of the foregoing statements, It is. Nothing is here asked upon David’s enemies which the law of God does not lay down as penalty due to such crimes. It is lawful for a pious man, and is a trait of true piety, to pray that the government of God may be sustained, that innocence may be protected, and public order, purity, and peace preserved. But such prayers could not be answered in any government, human or divine, without provision for, and faithful execution of, the punishment of the wicked. When men cease to fear the divine judgments, or wish them abolished, they cease to endorse the divine law. A lax criminal administration in human governments is, by implication, abandonment of law, license to crime, and argues venality and corruption where justice and righteousness should hold sway. In proportion as men attain to just views of the turpitude of sin and the holiness of God, they will delight in the law of God, and approve his judgments. The warnings of Scripture are foregleams of penalty, which the New Testament has not abated. See Matthew 23:32-39; John 8:21, 24; Acts 23:3; 2 Timothy 4:14; Revelation 6:9, 10.