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 1 Chronicles 16:4; 2 Chronicles 5:12 2 Chronicles 5:13 Psalms, the Hebrew word ( shir) "a song," is prefixed. Paul seems to allude to all these terms in Ephesians 5:19 psalms, hymns, and spiritual songs. "
TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalms 60:1], 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 Isaiah 38:9
"The Chief Musician" was the superintendent of the music (compare "to oversee," 1 Chronicles 15:21 means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Habakkuk 3:1 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 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 (Luke 20:42 name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2:1; Psalms 95:1 are ascribed to him (Acts 4:25 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" (1 Chronicles 9:19 (1 Chronicles 6:39 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 1:1; Psalms 2:1; Psalms 3:1; Psalms 4:1; Psalms 5:1; Psalms 6:1; Psalms 7:1; Psalms 8:1; Psalms 9:1; Psalms 10:1; Psalms 11:1; Psalms 12:1; Psalms 13:1; Psalms 14:1; Psalms 15:1; Psalms 16:1; Psalms 17:1; Psalms 18:1; Psalms 19:1; Psalms 20:1; Psalms 21:1; Psalms 22:1; Psalms 23:1; Psalms 24:1; Psalms 25:1; Psalms 26:1; Psalms 27:1; Psalms 28:1; Psalms 29:1; Psalms 30:1; Psalms 31:1; Psalms 32:1; Psalms 33:1; Psalms 34:1; Psalms 35:1; Psalms 36:1; Psalms 37:1; Psalms 38:1; Psalms 39:1; Psalms 40:1; Psalms 41:1; Psalms 42:1; Second, Psalms 43:1; Psalms 44:1; Psalms 45:1; Psalms 46:1; Psalms 47:1; Psalms 48:1; Psalms 49:1; Psalms 50:1; Psalms 51:1; Psalms 52:1; Psalms 53:1; Psalms 54:1; Psalms 55:1; Psalms 56:1; Psalms 57:1; Psalms 58:1; Psalms 59:1; Psalms 60:1; Psalms 61:1; Psalms 62:1; Psalms 63:1; Psalms 64:1; Psalms 65:1; Psalms 66:1; Psalms 67:1; Psalms 68:1; Psalms 69:1; Psalms 70:1; Psalms 71:1; Psalms 72:1; Third, Psalms 73:1; Psalms 74:1; Psalms 75:1; Psalms 76:1; Psalms 77:1; Psalms 78:1; Psalms 79:1; Psalms 80:1; Psalms 81:1; Psalms 82:1; Psalms 83:1; Psalms 84:1; Psalms 85:1; Psalms 86:1; Psalms 87:1; Psalms 88:1; Psalms 89:1; Fourth, Psalms 90:1; Psalms 91:1; Psalms 92:1; Psalms 93:1; Psalms 94:1; Psalms 95:1; Psalms 96:1; Psalms 97:1; Psalms 98:1; Psalms 99:1; Psalms 100:1; Psalms 101:1; Psalms 102:1; Psalms 103:1; Psalms 104:1; Psalms 105:1; Psalms 106:1; Fifth, Psalms 107:1; Psalms 108:1; Psalms 109:1; Psalms 110:1; Psalms 111:1; Psalms 112:1; Psalms 113:1; Psalms 114:1; Psalms 115:1; Psalms 116:1; Psalms 117:1; Psalms 118:1; Psalms 119:1; Psalms 120:1; Psalms 121:1; Psalms 122:1; Psalms 123:1; Psalms 124:1; Psalms 125:1; Psalms 126:1; Psalms 127:1; Psalms 128:1; Psalms 129:1; Psalms 130:1; Psalms 131:1; Psalms 132:1; Psalms 133:1; Psalms 134:1; Psalms 135:1; Psalms 136:1; Psalms 137:1; Psalms 138:1; Psalms 139:1; Psalms 140:1; Psalms 141:1; Psalms 142:1; Psalms 143:1; Psalms 144:1; Psalms 145:1; Psalms 146:1; Psalms 147:1; Psalms 148:1; Psalms 149:1; Psalms 150:1), 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 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" хActs 13:47 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 х1 Corinthians 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" хActs 2:30; Romans 1:3 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 (2 Samuel 7:12 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 хMatthew 26:30 dreadful sorrows of His soul хMatthew 27:46 another on His lips хLuke 23:46 хActs 16:25 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 1:1; Psalms 5:1; Psalms 7:1; Psalms 9:1; Psalms 10:1; Psalms 11:1; Psalms 12:1; Psalms 14:1; Psalms 15:1; Psalms 17:1; Psalms 24:1; Psalms 25:1; Psalms 32:1; Psalms 34:1; Psalms 36:1; Psalms 37:1,
50, 52, 53, 58, 73, 75, 84, 91, 92, 94, 112, 121, 125, 127, 128, 133;
(2) God's law: Psalms 19:1; Psalms 119:1;
(3) Human life vain: Psalms 39:1; Psalms 49:1; Psalms 90:1;
(4) Duty of rulers: Psalms 82:1; Psalms 101:1.
2. Praise.
(1) For God's goodness generally to Israel: Psalms 46:1; Psalms 48:1; Psalms 65:1; Psalms 66:1; Psalms 68:1; Psalms 76:1; Psalms 81:1; Psalms 85:1,
98, 105, 124, 126, 129, 135, 136, 149;
(2) To good men, Psalms 23:1; Psalms 34:1; Psalms 36:1; Psalms 91:1; Psalms 100:1; Psalms 103:1; Psalms 107:1; Psalms 117:1; Psalms 121:1; Psalms 145:1; Psalms 146:1;
(3) Mercies to individuals: Psalms 9:1; Psalms 18:1; Psalms 22:1; Psalms 30:1; Psalms 40:1; Psalms 75:1; Psalms 103:1; Psalms 108:1; Psalms 116:1; Psalms 118:1; Psalms 138:1; Psalms 144:1;
(4) For His attributes generally: Psalms 8:1; Psalms 19:1; Psalms 24:1; Psalms 29:1; Psalms 33:1; Psalms 47:1; Psalms 50:1; Psalms 65:1; Psalms 66:1; Psalms 76:1; Psalms 77:1,
93, 95-97, 99 104, 111, 113-115, 134, 139, 147, 148, 150.
3. Devotional--expressive of
(1) Penitence: Psalms 6:1; Psalms 25:1; Psalms 32:1; Psalms 38:1; Psalms 51:1; Psalms 102:1; Psalms 130:1; Psalms 143:1;
(2) Trust in trouble: Psalms 3:1; Psalms 16:1; Psalms 27:1; Psalms 31:1; Psalms 54:1; Psalms 56:1; Psalms 57:1; Psalms 61:1; Psalms 62:1; Psalms 71:1; Psalms 86:1;
(3) Sorrow with hope: Psalms 13:1 Psalms 13:1; Psalms 22:1; Psalms 69:1; Psalms 77:1; Psalms 88:1;
(4) Of deep distress: Psalms 4:1; Psalms 5:1; Psalms 11:1; Psalms 28:1; Psalms 41:1; Psalms 55:1; Psalms 59:1; Psalms 64:1; Psalms 70:1; Psalms 109:1; Psalms 120:1; Psalms 140:1; Psalms 141:1,
143;
(5) Feelings when deprived of religious privileges: Psalms 42:1; Psalms 43:1; Psalms 63:1; Psalms 84:1;
(6) Desire for help: Psalms 7:1; Psalms 17:1; Psalms 26:1; Psalms 35:1; Psalms 44:1; Psalms 60:1; Psalms 74:1; Psalms 79:1; Psalms 80:1; Psalms 83:1; Psalms 89:1; Psalms 94:1; Psalms 102:1; Psalms 129:1,
137;
(7) Intercession: Psalms 20:1; Psalms 67:1; Psalms 122:1; Psalms 132:1; Psalms 144:1.
4. Historical. Psalms 78:1; Psalms 105:1; Psalms 106:1.
5. Prophetical. Psalms 2:1 Psalms 2:1; Psalms 16:1; Psalms 22:1; Psalms 40:1; Psalms 45:1; Psalms 68:1; Psalms 69:1; Psalms 72:1; Psalms 97:1; Psalms 110:1; Psalms 118:1.
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.