Psalms

THE

BOOK OF PSALMS

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[5] [6]

[7] [8]

INTRODUCTION

The Hebrew title of this book is Tehilim ("praises" or "hymns"),

for a leading feature in its contents is praise, though the word

occurs in the title of only one Psalm (the hundred forty-fifth). The

Greek title (in the Septuagint, a translation made two hundred years

before Christ) is psalmoi, whence our word "Psalms." This corresponds

to the Hebrew word mizmoi by which sixty-five Psalms are designated

in their inscriptions, and which the Syriac, a language like the

Hebrew, uses for the whole book. It means, as does also the Greek name,

an ode, or song, whose singing is accompanied by an instrument,

particularly the harp (compare

1Ch 16:4-8;

2Ch 5:12, 13).

To some Psalms, the Hebrew word (shir) "a song," is prefixed.

Paul seems to allude to all these terms in

Eph 5:19,

"singing . . . in psalms, hymns, and spiritual

songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions,

which give one or more (and in one case, [Psalm 60], all) of these

particulars: the direction to the musician, the name of the author or

the instrument, the style of the music or of the poetry, the subject or

occasion. The authority of these inscriptions has been disputed by some

writers. They say that the earliest translators, as the Greek and

Syriac, evince a disregard for their authority, by variations from a

proper translation of some, altering others, and, in several instances,

supplying titles to Psalms which, in Hebrew, had none. It is also

alleged that the subject of a Psalm, as given in the title, is often

inconsistent with its contents. But those translators have also varied

from a right translation of many passages in the Bible, which all agree

to be of good authority; and the alleged inconsistency may be shown, on

more accurate investigation, not to exist. The admitted antiquity of

these inscriptions, on the other hand, and even their obscurity, raise

a presumption in their favor, while such prefaces to a composition

accord with the usages of that age and part of the world (compare

Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare

"to oversee,"

1Ch 15:21,

Margin). "To" prefixed to this, means, "pertaining to" in his

official character. This inscription is found in fifty-three Psalms and

is attached to Habakkuk's prayer

(Hab 3:1-19).

The same Hebrew preposition is prefixed to the name of the author and

translated "of," as "a Psalm of David," "of Asaph,"

except that to "the sons of Korah," it is translated "for," which is

evidently wrong, as the usual direction, "to the chief musician," is

given, and no other authorship intimated. On the apparent exception to

this last remark, see below, and see on

Ps 88:1,

title. The explanations of other particulars in the titles will be

given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being

the only author mentioned in the New Testament

(Lu 20:42)

and his name appearing in more titles than that of any other writer.

Besides about one-half of the Psalms in which it thus appears, Psalms 2

and 95 are ascribed to him

(Ac 4:25

and Heb 4:7).

He was probably the author of many others which appear without a name.

He used great efforts to beautify the worship of the sanctuary. Among

the two hundred eighty-eight Levites he appointed for singing and

performing instrumental music, we find mentioned the "sons of Korah"

(1Ch 9:19);

including Heman

(1Ch 6:33-38);

and also Asaph

(1Ch 6:39-44);

and Ethan

(1Ch 15:17-19).

God was doubtless pleased to endow these men with the inspiration of

His Spirit, so that they used those poetic talents which their

connection with the kindred art of music had led them to cultivate, in

the production of compositions like those of their king and patron. To

Asaph are ascribed twelve Psalms; to the sons of Korah, eleven,

including the eighty-eighth, which is also ascribed to Heman, that

being the only instance in which the name of the "son" (or descendant)

is mentioned; and to Ethan, one. Solomon's name appears before the

seventy-second and hundred twenty-seventh; and that of Moses before the

ninetieth. Special questions respecting authorship will be explained as

they arise.

CONTENTS.--As the book contains one hundred fifty independent

compositions, it is not susceptible of any logical analysis. The Jews

having divided it into five books, corresponding to the Five Books of

Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89;

Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been

made to discover, in this division, some critical or practical value,

but in vain. Sundry efforts have been made to classify the Psalms by

subject. Angus' Bible Hand Book is perhaps the most useful, and is

appended.

Still the Psalms have a form and character peculiar to themselves;

and with individual diversities of style and subject, they all

assimilate to that form, and together constitute a consistent system of

moral truth. They are all poetical, and of that peculiar parallelism

(see

Introduction to the Poetical Books,)

which distinguished Hebrew poetry. They are all lyrical, or songs

adapted to musical instruments, and all religious lyrics, or such as

were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional

character. Whether their matter be didactic, historical, prophetical,

or practical, it is made the ground or subject of prayer, or praise, or

both. The doctrines of theology and precepts of pure morality are here

inculcated. God's nature, attributes, perfections, and works of

creation, providence, and grace, are unfolded. In the sublimest

conceptions of the most exalted verse, His glorious supremacy over the

principalities of heaven, earth, and hell, and His holy, wise, and

powerful control of all material and immaterial agencies, are

celebrated. The great covenant of grace resting on the fundamental

promise of a Redeemer, both alike the provisions of God's exhaustless

mercy, is set forth in respect of the doctrines of regeneration by the

Spirit, forgiveness of sins, repentance toward God, and faith toward

Jesus Christ, while its glorious results, involving the salvation of

men "from the ends of the earth"

[Ac 13:47],

are proclaimed in believing, prophetic prayer and thankful praise. The

personal history of the authors, and especially David's in its

spiritual aspects, is that of God's people generally. Christian

biography is edifying only as it is truth illustrated in experience,

such as God's Word and Spirit produce. It may be factitious in origin

and of doubtful authenticity. But here the experience of the truly

pious is detailed, under divine influence, and "in words which the Holy

Ghost" taught

[1Co 2:13].

The whole inner life of the pious man is laid open, and Christians of

all ages have here the temptations, conflicts, perplexities, doubts,

fears, penitent moanings, and overwhelming griefs on the one hand, and

the joy and hope of pardoning mercy, the victory over the seductions of

false-hearted flatterers, and deliverance from the power of Satan on

the other, with which to compare their own spiritual exercises. Here,

too, are the fruits of that sovereign mercy, so often sought in earnest

prayer, and when found, so often sung in rapturous joy, exhibited by

patience in adversity, moderation in prosperity, zeal for God's glory,

love for man, justice to the oppressed, holy contempt for the proud,

magnanimity towards enemies, faithfulness towards friends, delight in

the prosperity of Zion, and believing prayer for her enlargement and

perpetuity.

The historical summaries of the Psalms are richly instructive. God's

choice of the patriarchs, the sufferings of the Israelites in Egypt,

their exodus, temptations of God, rebellions and calamities in the

wilderness, settlement in Canaan, backslidings and reformations,

furnish illustrations of God's providential government of His people,

individually and collectively, tending to exalt His adorable grace and

abase human pride. But the promises and prophecies connected with these

summaries, and elsewhere presented in the Psalms, have a far wider

reach, exhibiting the relations of the book to the great theme of

promise and prophecy:

THE

MESSIAH AND

HIS

KINGDOM.--David was God's chosen servant to rule

His people, as the head at once of the State and the Church, the lineal

ancestor, "according to the flesh"

[Ac 2:30;

Ro 1:3],

of His adorable Son, and His type, in His official relations, both in

suffering and in triumph. Generally, David's trials by the ungodly

depicted the trials of Christ, and his final success the success of

Christ's kingdom. Typically, he uses language describing his feelings,

which only finds its full meaning in the feelings of Christ. As such it

is quoted and applied in the New Testament. And further, in view of the

great promise

(2Sa 7:12-16)

to him and his seed, to which such frequent reference is made in the

Psalms, David was inspired to know, that though his earthly kingdom

should perish, his spiritual would ever endure, in the power,

beneficence, and glory of Christ's. In repeating and amplifying that

promise, he speaks not only as a type, but "being a prophet, and

knowing that God had sworn with an oath to him, that of the fruit of

his loins, according to the flesh, he would raise up Christ to sit on

his throne," he "foretold the sufferings of Christ and the glory that

should follow. His incarnation, humiliating sorrows, persecution, and

cruel death are disclosed in the plaintive cries of a despairing

sufferer; and His resurrection and ascension, His eternal priesthood,

His royal dignity, His prophetical office, the purchase and bestowal of

the gifts of the Spirit, the conversion of the nations, the

establishment, increase, and perpetuity of the Church, the end of time,

and the blessedness of the righteous who acknowledge, and the ruin of

the wicked who reject this King in Zion, are predicted in the language

of assured confidence and joy." While these great themes have supplied

the people of God with a popular theology and a guide in religious

experience and Christian morality, clothed in the language of devotion,

they have provided an inspired liturgy in which the pious, of all

creeds and sects, have, for nearly three thousand years, poured out

their prayers and praises. The pious Jew, before the coming of Christ,

mourned over the adversity, or celebrated the future glories, of Zion,

in the words of her ancient king. Our Saviour, with His disciples, sang

one of these hymns on the night on which He was betrayed

[Mt 26:30];

He took from one the words in which He uttered the dreadful sorrows of

His soul

[Mt 27:46],

and died with those of another on His lips

[Lu 23:46].

Paul and Silas in the dungeon

[Ac 16:25],

primitive Christians in their covert places of worship, or the costly

churches of a later day, and the scattered and feeble Christian flocks

in the prevalence of darkness and error through the Middle Ages, fed

their faith and warmed their love with these consoling songs. Now,

throughout the Christian world, in untold forms of version, paraphrase,

and imitation, by Papists and Protestants, Prelatists and

Presbyterians, Independents, Baptists, Methodists--men of all lands and

all creeds, in public and private worship, God is still adored in the

sentiments expressed in these venerable Psalms. From the tone of

sorrow and suffering which pervade their earlier portions we are

gradually borne on amid alternate conflicts and triumphs, mournful

complaints and awakening confidence; as we approach the close the tones

of sorrow grow feebler, and those of praise wax louder and

stronger--till, in the exulting strains of the last Psalm, the chorus

of earth mingles with the hallelujahs of the multitude, which no man

can number, in the sanctuary above.

Angus' or Bickersteth's arrangement may be profitably used as a

guide for finding a Psalm on a special topic. It is a little modified,

as follows:

1. Didactic.

(1) Good and bad men: Psalms 1, 5, 7, 9-12, 14, 15, 17, 24, 25,

32, 34, 36, 37,

50, 52, 53, 58, 73, 75, 84, 91, 92, 94,

112, 121, 125, 127, 128, 133;

(2) God's law: Psalms 19, 119;

(3) Human life vain: Psalms 39, 49, 90;

(4) Duty of rulers: Psalms 82, 101.

2. Praise.

(1) For God's goodness generally to Israel: Psalms 46, 48, 65,

66, 68, 76, 81, 85,

98, 105, 124, 126, 129, 135, 136, 149;

(2) To good men, Psalms 23, 34, 36, 91, 100, 103, 107, 117,

121, 145, 146;

(3) Mercies to individuals: Psalms 9, 18, 22, 30, 40, 75, 103,

108, 116, 118, 138, 144;

(4) For His attributes generally: Psalms 8, 19, 24, 29, 33, 47,

50, 65, 66, 76, 77,

93, 95-97, 99, 104, 111, 113-115, 134,

139, 147, 148, 150.

3. Devotional--expressive of

(1) Penitence: Psalms 6, 25, 32, 38, 51, 102, 130, 143;

(2) Trust in trouble: Psalms 3, 16, 27, 31, 54, 56, 57, 61,

62, 71, 86;

(3) Sorrow with hope: Psalms 13, 22, 69, 77, 88;

(4) Of deep distress: Psalms 4, 5, 11, 28, 41, 55, 59, 64, 70,

109, 120, 140, 141,

143;

(5) Feelings when deprived of religious privileges: Psalms 42,

43, 63, 84;

(6) Desire for help: Psalms 7, 17, 26, 35, 44, 60, 74, 79, 80,

83, 89, 94, 102, 129,

137;

(7) Intercession: Psalms 20, 67, 122, 132, 144.

4. Historical. Psalms 78, 105, 106.

5. Prophetical. Psalms 2, 16, 22, 40, 45, 68, 69, 72, 97, 110,

118.

Note.--The compiler of the following notes has omitted all

references to authors, as needlessly encumbering the commentary. He has

had before him the works of

CALVIN,

SCOTT,

POOLE,

AINSWORTH,

COBBIN,

GEICE,

VATABLUS,

THOLUCK,

J. H. MICHAELIS,

ROSENMULLER, and

ALEXANDER.

To the two last named he has been particularly indebted for the

parallel passages. He has made a free use of the views advanced by

these authors, and claims no credit for anything in the work except the

conciseness united with fullness of exposition. Whoever attempts it

will find it far easier to write a long commentary than a brief one.