Reference: Psalms
Easton
The psalms are the production of various authors. "Only a portion of the Book of Psalms claims David as its author. Other inspired poets in successive generations added now one now another contribution to the sacred collection, and thus in the wisdom of Providence it more completely reflects every phase of human emotion and circumstances than it otherwise could." But it is specially to David and his contemporaries that we owe this precious book. In the "titles" of the psalms, the genuineness of which there is no sufficient reason to doubt, 73 are ascribed to David. Peter and John (Ac 4:25) ascribe to him also the second psalm, which is one of the 48 that are anonymous. About two-thirds of the whole collection have been ascribed to David.
Psalms 39, 62, and 77 are addressed to Jeduthun, to be sung after his manner or in his choir. Psalms 50 and 73-83 are addressed to Asaph, as the master of his choir, to be sung in the worship of God. The "sons of Korah," who formed a leading part of the Kohathite singers (2Ch 20:19), were intrusted with the arranging and singing of PS 42, 44-49, 84, 85, 87, and 88.
In Lu 24:44 the word "psalms" means the Hagiographa, i.e., the holy writings, one of the sections into which the Jews divided the Old Testament. (See Bible.)
None of the psalms can be proved to have been of a later date than the time of Ezra and Nehemiah, hence the whole collection extends over a period of about 1,000 years. There are in the New Testament 116 direct quotations from the Psalter.
The Psalter is divided, after the analogy of the Pentateuch, into five books, each closing with a doxology or benediction:
(1.) The first book comprises the first 41 psalms, all of which are ascribed to David except 1, 2, 10, and 33, which, though anonymous, may also be ascribed to him.
(2.) Book second consists of the next 31 psalms (42-72), 18 of which are ascribed to David and 1 to Solomon (the 72nd). The rest are anonymous.
(3.) The third book contains 17 psalms (73-89), of which the 86th is ascribed to David, the 88th to Heman the Ezrahite, and the 89th to Ethan the Ezrahite.
(4.) The fourth book also contains 17 psalms (90-106), of which the 90th is ascribed to Moses, and the 101st and 103rd to David.
(5.) The fifth book contains the remaining psalms, 44 in number. Of these, 15 are ascribed to David, and the 127th to Solomon.
PS 136 is generally called "the great hallel." But the Talmud includes also PS 120-135. PS 113-118, inclusive, constitute the "hallel" recited at the three great feasts, at the new moon, and on the eight days of the feast of dedication.
It is presumed that these several collections were made at times of high religious life: the first, probably, near the close of David's life; the second in the days of Solomon; the third by the singers of Jehoshaphat (2Ch 20:19); the fourth by the men of Hezekiah (29, 30, 31); and the fifth in the days of Ezra.
The Mosaic ritual makes no provision for the service of song in the worship of God. David first taught the Church to sing the praises of the Lord. He first introduced into the ritual of the tabernacle music and song.
Divers names are given to the psalms. (1.) Some bear the Hebrew designation shir (Gr. ode, a song). Thirteen have this title. It means the flow of speech, as it were, in a straight line or in a regular strain. This title includes secular as well as sacred song.
(2.) Fifty-eight psalms bear the designation (Heb) mitsmor (Gr. psalmos, a psalm), a lyric ode, or a song set to music; a sacred song accompanied with a musical instrument.
(3.) PS 145, and many others, have the designation (Heb) tehillah (Gr. hymnos, a hymn), meaning a song of praise; a song the prominent thought of which is the praise of God.
(4.) Six psalms (16, 56-60) have the title (Heb) michtam (q.v.).
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And the Levites, of the sons of the Kohathites, and of the sons of the Korhites, rise to give praise to Jehovah, God of Israel, with a loud voice on high.
And the Levites, of the sons of the Kohathites, and of the sons of the Korhites, rise to give praise to Jehovah, God of Israel, with a loud voice on high.
and he said to them, 'These are the words that I spake unto you, being yet with you, that it behoveth to be fulfilled all the things that are written in the Law of Moses, and the Prophets, and the Psalms, about me.'
who, through the mouth of David thy servant, did say, Why did nations rage, and peoples meditate vain things?
Fausets
(See DAVID; POETRY.) The Hebrew designation tehillim, "praises" or hymns," occurring only in the title of Psalm 145 and about 30 times in the body of the Psalms, applies only to some not to all the psalms. The glorification of God is the design of them all, even the penitentiary and precatory psalms; but tehilliym applies strictly to praise songs alone, tephillowt to the prayer songs; Psalm 17; Psalm 72 end, closing the second book of Psalms, Psalm 86; 90; 102 title. No one Hebrew title comprehends all.
The Greek Septuagint has given the title "Psalms" (from psalloo "to play an instrument") applied to the whole collection. The Hebrew mizmor designates 65 psalms; in the Syriac version it comprises the whole (from zaamar "to decorate"), psalms of artificial, adorned structure (Hengstenberg). "A rhythmical composition" (Lowth). "Psalms," the designation most applicable to the whole book, means songs accompanied by an instrument, especially the harp (1Ch 16:4-9; 2Ch 5:12-13). Shir, "a joyful thanksgiving song," is prefixed only to some. The various kinds are specified in Eph 5:19; "psalms (accompanied by an instrument), hymns (indirect praise of God), ... spiritual songs (joyous lyric pieces; contrast Am 8:10)."
TITLES. Their genuineness is confirmed by their antiquity (which is proved by their being unintelligible to the Septuagint translators of the Hebrew into Greek), and by their presence in the greatest number of manuscripts, and in fragments of Aquila, Symmachus, and Theodotion. Their obscurity and occasional want of connection with the psalm's contents (as title Psalm 34) are incompatible with their origination from forgers. The orientals, moreover, usually prefix titles to poems (Hab 3:1; Isa 38:9); so David (2Sa 23:1). The enigmatical titles, found only in the psalms of David and of David's singers, accord with Eastern taste. They are too "poetical, spirited, and profound for any later collector" (Hengstenberg). So David's "bow song" (2Sa 1:18), his enigmatical designation for "the song on him expert with the bow" (2Sa 1:22).
The historical hints in some titles give a clue to the dates. If the titles were added by later hands, how is it that they are wanting in those psalms where conjecture could most easily have had place, namely, the non-Davidic psalms of the fourth and fifth books, whereas they appear in the most regular and complete form in David's psalms, next in those of his singers? Now these are just the ones where conjecture is given no room for exercise; for the titles do not apparently illustrate these psalms, but are a memorial of the events which most deeply impressed David's own mind. In the last two books the historical occasions do not occur in the titles, because cycles of psalms mainly compose these books, and among such cycles psalms of an individual reference hardly have place.
DIVISIONS. Davidic basis of the whole. The Psalms form one "book"; so the Lord refers to them (Lu 20:42), so His apostles (Ac 1:20). The fathers, Ambrose (on Psalm 40) and Jerome to Cyprian (2:695), describe the Psalms as five books in one volume. Based on and corresponding to the historical Pentateuch, they form a poetical "Pentateuch" (Epiphanius, de Mens., c. 5), extending from Moses to the times of Malachi "the Hebrew history set to music an oratorio in five parts, with Messiah for its subject" (Wordsworth). The Psalms, like the Pentateuch, being used in divine worship, are the people's answer to God's address to them in the law, i.e. the expression of their pious feelings called forth by the word of God. The close of each of the five books is marked by a doxology. The "blessed be the Lord God of Israel" is taken up by Zacharias, as fulfilled in Christ (Le 1:17; Ps 106:48). Book I includes Psalm 1-41; Book II, Psalm 42-72; Book III, Psalm 73-89; Book IV, Psalm 90-106; Book V, Psalm 107-150.
Book I is according to the titles Davidic; accordingly there is no trace of any author hut David. The objection from the "temple" (Ps 5:7) being mentioned is groundless, for in 1Sa 1:9; 3:3, it is similarly used for the tabernacle long before Solomon's temple was built. The argument for a post-Babylonian date from the phrase "bring back the captivity" (Ps 14:7) is invalid; it is a Hebraism for reversing one's misfortunes (Job 42:10). Nor does the acrosticism in Psalm 25 prove a late date, for acrosticism appears in psalms acknowledged to be David's (Psalm 9). In Books II and III David's singers have borrowed from David (excepting "a song of the beloved" Psalm 45, and Psalm 46, "upon Alamoth") everything peculiar in his superscriptions; see Psalm 42; 43; 44; 84; 86. "Selah" is restricted to David and his singers; but "hallelujah" is never found in his or their psalms.
So also "to the chief musician," (committing the psalm to the music conductor to prepare for musical performance in the public service: 1Ch 15:21 Hebrew and margin, compare 1Ch 15:22,) is limited to David's and their psalms. The writer of 2 Samuel 22 evidently turned into prose David's poetical superscription (Psalm 18); so the writer of 1Sa 19:11; 21:13-14; 23:19, had before him the titles of Psalm 34; 54; 59. Hezekiah's "writing" (miktab) alludes probably to David's miktam (a "secret," or "song of deep import"), Psalm 56; 57 titles, for it was he who restored David's psalms to their liturgical use in the temple (2Ch 29:30). This imitation of David's title, and still more the correspondence of his prayer to David's psalms (Ps 102:24; 27:13; 49:1; 6:5; 30:9), is a presumption for the authenticity of David's and his singers' psalms and their titles.
Habakkuk similarly leans upon David's superscriptions, as also upon his psalms. Hab 3:1, "Shiggaion," compare title Ps 7:1, "Son of David"; Hab 3:19, "to the chief musician on my stringed instruments" is derived from the titles Psalm 4; 6. So the "Selah" (Ps 6:9-10) which occurs only in the psalms of David and his singers. The absence of the authors' names from most of the psalms in the fourth and fifth books implies that none of them have an individual and personal character, as the Davidic psalms have. In all such the psalmist represents the community. The later groups of psalms rest on the Davidic, and echo the poetry of David. Even in the psalms of David's singers, the authors, except Asaph (Psalm 1; 74) who was immediately associated with David, do not give their individual names.
PRINCIPLE OF SELECTION. Not all Israel's lyric poetry but only.
(1) such as is directly religious is included in the psalter, therefore not David's dirge over Saul and Jonathan (2Sa 1:17-27). Also
(2) only the psalms applicable to the whole church and therefore suited to the public services of the sanctuary. The individual psalmist represents the religious community whose mouthpiece he is. 2Sa 23:1; David sings in his typical and representative character; no other psalmist in the book has personal references. Hence Hezekiah's prayer (Isaiah 38) and Jonah's thanksgiving are excluded as too personal.
(3) Only such as were composed trader the Holy Spirit's inspiration. The very musicians who founded the sacred music were inspired (1Ch 25:1, "prophesy with harps"), much more the psalmists themselves. Asaph, the writer of some psalms, was a "seer" (2Ch 29:30).
David spoke "in the Spirit." Christ testifies (Mt 22:41-46), He classes" the Psalms," the chief book of the chetubim or hagiographa, with "the law and the prophets" (Lu 24:44). The Messianic prophetic element in David leans on Nathan's prophecy (2 Samuel 7). Subsequent prophets develop David's Messianic predictions. The Psalms draw out of the typical ceremonial of the law its tuner spirit, adapting it to the various requirements of the individual and the congregation. By their help the Israelite could enter into the living spirit of the law, and realizing his need of the promised Saviour look for Him of whom the Psalms testify. They are a treasury from which we can draw the inner experiences of Old Testament saints and express our corresponding feelings, under like circumstances, in their divinely sanctioned language of praise and prayer.
CLASSIFICATION.
(1) Psalms of joy and gratitude, shir, lethodah "for confession" or as
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and he hath cleaved it with its wings (he doth not separate it), and the priest hath made it a perfume on the altar, on the wood, which is on the fire; it is a burnt-offering, a fire-offering of sweet fragrance to Jehovah.
And Hannah riseth after eating in Shiloh, and after drinking, and Eli the priest is sitting on the throne by the side-post of the temple of Jehovah.
And the lamp of God is not yet extinguished, and Samuel is lying down in the temple of Jehovah, where the ark of God is,
And Saul sendeth messengers unto the house of David to watch him, and to put him to death in the morning; and Michal his wife declareth to David, saying, 'If thou art not delivering thy life to-night -- tomorrow thou art put to death.'
and changeth his behaviour before their eyes, and feigneth himself mad in their hand, and scribbleth on the doors of the gate, and letteth down his spittle unto his beard. And Achish saith unto his servants, 'Lo, ye see a man acting as a madman; why do ye bring him in unto me?
And the Ziphites go up unto Saul to Gibeah, saying, 'Is not David hiding himself with us in fortresses, in the forest, in the height of Hachilah, which is on the south of the desolate place?
and David hath great distress, for the people have said to stone him, for the soul of all the people hath been bitter, each for his sons and for his daughters; and David doth strengthen himself in Jehovah his God.
And David lamenteth with this lamentation over Saul, and over Jonathan his son; and he saith to teach the sons of Judah 'The Bow;' lo, it is written on the book of the Upright: --
and he saith to teach the sons of Judah 'The Bow;' lo, it is written on the book of the Upright: -- The Roebuck, O Israel, On thy high places is wounded; How have the mighty fallen! read more. Declare it not in Gath, Proclaim not the tidings in the streets of Ashkelon, Lest they rejoice -- The daughters of the Philistines, Lest they exult -- The daughters of the Uncircumcised! Mountains of Gilboa! No dew nor rain be on you, And fields of heave-offerings! For there hath become loathsome The shield of the mighty, The shield of Saul -- without the anointed with oil. From the blood of the wounded, From the fat of the mighty, The bow of Jonathan Hath not turned backward; And the sword of Saul doth not return empty.
From the blood of the wounded, From the fat of the mighty, The bow of Jonathan Hath not turned backward; And the sword of Saul doth not return empty. Saul and Jonathan! They are loved and pleasant in their lives, And in their death they have not been parted. Than eagles they have been lighter, Than lions they have been mightier! read more. Daughters of Israel! for Saul weep ye, Who is clothing you in scarlet with delights. Who is lifting up ornaments of gold on your clothing. How have the mighty fallen In the midst of the battle! Jonathan! on thy high places wounded! I am in distress for thee, my brother Jonathan, Very pleasant wast thou to me; Wonderful was thy love to me, Above the love of women! How have the mighty fallen, Yea, the weapons of war perish!'
And David maketh a name in his turning back from his smiting Aram in the valley of Salt -- eighteen thousand;
And these are the last words of David: -- 'The affirmation of David son of Jesse -- And the affirmation of the man raised up -- Concerning the Anointed of the God of Jacob, And the Sweetness of the Songs of Israel:
And these are the last words of David: -- 'The affirmation of David son of Jesse -- And the affirmation of the man raised up -- Concerning the Anointed of the God of Jacob, And the Sweetness of the Songs of Israel:
and Mattithiah, and Elipheleh, and Mikneiah, and Obed-Edom, and Jeiel, and Azaziah, with harps, on the octave, to oversee. And Chenaniah, head of the Levites, is over the burden; he instructeth about the burden, for he is intelligent.
And he putteth before the ark of Jehovah, of the Levites, ministers, even to make mention of, and to thank, and to give praise to Jehovah, God of Israel, Asaph the head, and his second Zechariah; Jeiel, and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obed-Edom, and Jeiel, with instruments of psalteries, and with harps; and Asaph with cymbals is sounding; read more. and Benaiah and Jahaziel the priests are with trumpets continually before the ark of the covenant of God. On that day then hath David given at the beginning to give thanks to Jehovah by the hand of Asaph and his brethren: -- Give thanks to Jehovah, call in His name, Make known among the peoples His doings. Sing ye to Him, sing psalms to Him, Meditate on all His wonders.
And David and the heads of the host separate for service, of the sons of Asaph, and Heman, and Jeduthun, who are prophesying with harps, with psalteries, and with cymbals, and the number of the workmen is according to their service.
And David saith to Solomon his son, 'Be strong, and courageous, and do; do not fear nor be affrighted, for Jehovah God, my God, is with thee; He doth not fail thee, nor forsake thee, unto the completion of all the work of the service of the house of Jehovah.
And David the king saith to all the assembly, 'Solomon my son -- the one on whom God hath fixed -- is young and tender, and the work is great, for not for man is the palace, but for Jehovah God;
And the Levites, of the sons of the Kohathites, and of the sons of the Korhites, rise to give praise to Jehovah, God of Israel, with a loud voice on high.
And on the fourth day they have been assembled at the valley of Blessing, for there they blessed Jehovah: therefore they have called the name of that place, 'Valley of Blessing,' unto this day. And they turn back, every man of Judah and Jerusalem, and Jehoshaphat at their head, to go back unto Jerusalem with joy, for Jehovah hath made them rejoice over their enemies. read more. And they come in to Jerusalem with psalteries, and with harps, and with trumpets, unto the house of Jehovah. And there is a fear of God on all kingdoms of the lands in their hearing that Jehovah hath fought with the enemies of Israel,
And Hezekiah the king saith, and the princes, to the Levites to give praise to Jehovah in the words of David, and of Asaph the seer, and they praise -- unto joy, and they bow, and do obeisance.
And Hezekiah the king saith, and the princes, to the Levites to give praise to Jehovah in the words of David, and of Asaph the seer, and they praise -- unto joy, and they bow, and do obeisance.
After all this, when Josiah hath prepared the house, come up hath Necho king of Egypt, to fight against Carchemish by Phrat, and Josiah goeth forth to meet him; and he sendeth unto him messengers, saying, 'What -- to me and to thee, O king of Judah? not against thee do I come to-day, but unto the house with which I have war, and God said to haste me; cease for thee from God who is with me, and He doth not destroy thee.' read more. And Josiah hath not turned round his face from him, but to fight against him hath disguised himself, and hath not hearkened unto the words of Necho, from the mouth of God, and cometh in to fight in the valley of Megiddo; and the archers shoot at king Josiah, and the king saith to his servants, 'Remove me, for I have become very sick.' And his servants remove him from the chariot, and cause him to ride on the second chariot that he hath, and cause him to go to Jerusalem, and he dieth, and is buried in the graves of his fathers, and all Judah and Jerusalem are mourning for Josiah, and Jeremiah lamenteth for Josiah, and all the singers and the songstresses speak in their lamentations of Josiah unto this day, and set them for a statute on Israel, and lo, they are written beside the lamentations.
And the people of the land take Jehoahaz son of Josiah, and cause him to reign instead of his father in Jerusalem. A son of three and twenty years is Jehoahaz in his reigning, and three months he hath reigned in Jerusalem, read more. and turn him aside doth the king of Egypt in Jerusalem, and fineth the land a hundred talents of silver, and a talent of gold; and the king of Egypt causeth Eliakim his brother to reign over Judah and Jerusalem, and turneth his name to Jehoiakim; and Jehoahaz his brother hath Necho taken, and bringeth him in to Egypt.
Ezra himself hath come up from Babylon, and he is a scribe ready in the law of Moses, that Jehovah God of Israel gave, and the king giveth to him -- according to the hand of Jehovah his God upon him -- all his request.
And Nehemiah -- he is the Tirshatha -- saith (and Ezra the priest, the scribe, and the Levites who are instructing the people) to all the people, 'To-day is holy to Jehovah your God, do not mourn, nor weep:' for all the people are weeping at their hearing the words of the law.
Instead of wheat let a thorn go forth, And instead of barley a useless weed! The words of Job are finished.
And Jehovah hath turned to the captivity of Job in his praying for his friends, and Jehovah doth add to all that Job hath -- to double.
But -- in the law of Jehovah is his delight, And in His law he doth meditate by day and by night:
Why have nations tumultuously assembled? And do peoples meditate vanity?
And I, in the abundance of Thy kindness, I enter Thy house, I bow myself toward Thy holy temple in Thy fear.
For there is not in death Thy memorial, In Sheol, who doth give thanks to Thee?
Jehovah hath heard my supplication, Jehovah my prayer receiveth. Ashamed and troubled greatly are all mine enemies, They turn back -- ashamed in a moment!
'The Erring One,' by David, that he sung to Jehovah concerning the words of Cush a Benjamite. O Jehovah, my God, in Thee I have trusted, Save me from all my pursuers, and deliver me.
Who doth give from Zion the salvation of Israel? When Jehovah doth turn back To a captivity of His people, Jacob doth rejoice -- Israel is glad!
For who is God besides Jehovah? And who is a rock save our God?
I had not believed to look on the goodness of Jehovah In the land of the living!
What gain is in my blood? In my going down unto corruption? Doth dust thank Thee? doth it declare Thy truth?
He doth choose for us our inheritance, The excellency of Jacob that He loves. Selah. God hath gone up with a shout, Jehovah with the sound of a trumpet.
God hath gone up with a shout, Jehovah with the sound of a trumpet.
God hath reigned over nations, God hath sat on His holy throne, Nobles of peoples have been gathered, With the people of the God of Abraham, For to God are the shields of earth, Greatly hath He been exalted!
Nobles of peoples have been gathered, With the people of the God of Abraham, For to God are the shields of earth, Greatly hath He been exalted!
By an east wind Thou shiverest ships of Tarshish.
To the Overseer. -- By sons of Korah. A Psalm. Hear this, all ye peoples, Give ear, all ye inhabitants of the world.
Blessed is Jehovah God, God of Israel, He alone is doing wonders,
They said in their hearts, 'Let us oppress them together,' They did burn all the meeting-places of God in the land.
A Psalm of Asaph. O God, nations have come into Thy inheritance, They have defiled Thy holy temple, They made Jerusalem become heaps,
Pour Thy fury on the nations who have not known Thee, And on kingdoms that have not called in Thy name.
Also -- Thou turnest back the sharpness of his sword, And hast not established him in battle,
Thou hast shortened the days of his youth, Hast covered him over with shame. Selah.
I say, 'My God, take me not up in the midst of my days,' Through all generations are Thine years.
Blessed is Jehovah, God of Israel, From the age even unto the age. And all the people said, 'Amen, praise Jah!'
To the Overseer. -- A Psalm of David. Deliver me, O Jehovah, from an evil man, From one of violence Thou keepest me.
A writing of Hezekiah king of Judah concerning his being sick, when he reviveth from his sickness:
For not in haste do ye go out, Yea, with flight ye go not on, For going before you is Jehovah, And gathering you is the God of Israel! Lo, My servant doth act wisely, He is high, and hath been lifted up, And hath been very high.
Lo, My servant doth act wisely, He is high, and hath been lifted up, And hath been very high. As astonished at thee have been many, (So marred by man his appearance, And his form by sons of men.)
As astonished at thee have been many, (So marred by man his appearance, And his form by sons of men.) So doth he sprinkle many nations. Concerning him kings shut their mouth, For that which was not recounted to them they have seen, And that which they had not heard they have understood!
So doth he sprinkle many nations. Concerning him kings shut their mouth, For that which was not recounted to them they have seen, And that which they had not heard they have understood!
Who hath given credence to that which we heard? And the arm of Jehovah, On whom hath it been revealed? Yea, he cometh up as a tender plant before Him, And as a root out of a dry land, He hath no form, nor honour, when we observe him, Nor appearance, when we desire him. read more. He is despised, and left of men, A man of pains, and acquainted with sickness, And as one hiding the face from us, He is despised, and we esteemed him not. Surely our sicknesses he hath borne, And our pains -- he hath carried them, And we -- we have esteemed him plagued, Smitten of God, and afflicted. And he is pierced for our transgressions, Bruised for our iniquities, The chastisement of our peace is on him, And by his bruise there is healing to us. All of us like sheep have wandered, Each to his own way we have turned, And Jehovah hath caused to meet on him, The punishment of us all. It hath been exacted, and he hath answered, And he openeth not his mouth, As a lamb to the slaughter he is brought, And as a sheep before its shearers is dumb, And he openeth not his mouth. By restraint and by judgment he hath been taken, And of his generation who doth meditate, That he hath been cut off from the land of the living? By the transgression of My people he is plagued, And it appointeth with the wicked his grave, And with the rich are his high places, Because he hath done no violence, Nor is deceit in his mouth. And Jehovah hath delighted to bruise him, He hath made him sick, If his soul doth make an offering for guilt, He seeth seed -- he prolongeth days, And the pleasure of Jehovah in his hand doth prosper. Of the labour of his soul he seeth -- he is satisfied, Through his knowledge give righteousness Doth the righteous one, My servant, to many, And their iniquities he doth bear. Therefore I give a portion to him among the many, And with the mighty he apportioneth spoil, Because that he exposed to death his soul, And with transgressors he was numbered, And he the sin of many hath borne, And for transgressors he intercedeth.
Pour out Thy fury on the nations that have not known Thee, And on the families that have not called in Thy name, For they have eaten up Jacob, Yea, they have eaten him up, yea, they consume him, And his habitation they have made desolate!
and he burneth the house of Jehovah, and the house of the king, and all the houses of Jerusalem, even every great house he hath burned with fire,
And the pillars of brass that are to the house of Jehovah, and the bases, and the brasen sea that is in the house of Jehovah, have the Chaldeans broken, and they bear away all the brass of them to Babylon;
And have turned your festivals to mourning, And all your songs to lamentation, And caused sackcloth to come up on all loins, And on every head -- baldness, And made it as a mourning of an only one, And its latter end as a day of bitterness.
A prayer of Habakkuk the prophet concerning erring ones:
A prayer of Habakkuk the prophet concerning erring ones:
Jehovah the Lord is my strength, And He doth make my feet like hinds, And on my high-places causeth me to tread. To the overseer with my stringed instruments!
Happy the poor in spirit -- because theirs is the reign of the heavens.
And the Pharisees having been gathered together, Jesus did question them, saying, 'What do ye think concerning the Christ? of whom is he son?' They say to him, 'Of David.' read more. He saith to them, 'How then doth David in the Spirit call him lord, saying, The Lord said to my lord, Sit at my right hand, till I may make thine enemies thy footstool? If then David doth call him lord, how is he his son?' And no one was able to answer him a word, nor durst any from that day question him any more.
and David himself saith in the Book of Psalms, The Lord said to my lord, Sit thou on my right hand,
And he said unto them, 'O inconsiderate and slow in heart, to believe on all that the prophets spake!
and having begun from Moses, and from all the prophets, he was expounding to them in all the Writings the things about himself.
and he said to them, 'These are the words that I spake unto you, being yet with you, that it behoveth to be fulfilled all the things that are written in the Law of Moses, and the Prophets, and the Psalms, about me.' Then opened he up their understanding to understand the Writings, read more. and he said to them -- 'Thus it hath been written, and thus it was behoving the Christ to suffer, and to rise out of the dead the third day,
for it hath been written in the book of Psalms: Let his lodging-place become desolate, and let no one be dwelling in it, and his oversight let another take.
for David saith in regard to him: I foresaw the Lord always before me -- because He is on my right hand -- that I may not be moved; because of this was my heart cheered, and my tongue was glad, and yet -- my flesh also shall rest on hope, read more. because Thou wilt not leave my soul to hades, nor wilt Thou give Thy Kind One to see corruption;
And having heard, they were pricked to the heart; they say also to Peter, and to the rest of the apostles, 'What shall we do, men, brethren?'
speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord,
concerning which salvation seek out and search out did prophets who concerning the grace toward you did prophecy, searching in regard to what or what manner of time the Spirit of Christ that was in them was manifesting, testifying beforehand the sufferings of Christ and the glory after these, read more. to whom it was revealed, that not to themselves, but to us they were ministering these, which now were told to you (through those who did proclaim good news to you,) in the Holy Spirit sent from heaven, to which things messengers do desire to bend looking.
Hastings
PSALMS
1. Title and place in Canon.
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ye do not make with Me gods of silver, even gods of gold ye do not make to yourselves.
and the priest hath taken a handful of the present, its memorial, and hath made perfume on the altar, and afterwards doth cause the woman to drink the water:
And Hannah prayeth, and saith: 'My heart hath exulted in Jehovah, My horn hath been high in Jehovah, My mouth hath been large over mine enemies, For I have rejoiced in Thy salvation. There is none holy like Jehovah, For there is none save Thee, And there is no rock like our God. read more. Ye multiply not -- ye speak haughtily -- The old saying goeth out from your mouth, For a God of knowledge is Jehovah, And by Him actions are weighed. Bows of the mighty are broken, And the stumbling have girded on strength. The satiated for bread hired themselves, And the hungry have ceased. While the barren hath borne seven, And she abounding with sons hath languished. Jehovah putteth to death, and keepeth alive, He bringeth down to Sheol, and bringeth up. Jehovah dispossesseth, and He maketh rich, He maketh low, yea, He maketh high. He raiseth from the dust the poor, From a dunghill He lifteth up the needy, To cause them to sit with nobles, Yea, a throne of honour He doth cause them to inherit, For to Jehovah are the fixtures of earth, And He setteth on them the habitable world. The feet of His saints He keepeth, And the wicked in darkness are silent, For not by power doth man become mighty. Jehovah -- broken down are His adversaries, Against them in the heavens He thundereth: Jehovah judgeth the ends of earth, And giveth strength to His king, And exalteth the horn of His anointed.'
and the singers, Heman, Asaph, and Ethan, with cymbals of brass to sound, and Zechariah, and Aziel, and Shemiramoth, and Jeheil, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries besides virgins, read more. and Mattithiah, and Elipheleh, and Mikneiah, and Obed-Edom, and Jeiel, and Azaziah, with harps, on the octave, to oversee.
And the Levites, of the sons of the Kohathites, and of the sons of the Korhites, rise to give praise to Jehovah, God of Israel, with a loud voice on high.
Sons of Bebai, six hundred twenty and three.
for on the first of the month he hath founded the ascent from Babylon, and on the first of the fifth month he hath come in unto Jerusalem, according to the good hand of his God upon him,
A Psalm of David, in his fleeing from the face of Absalom his son. Jehovah, how have my distresses multiplied! Many are rising up against me.
Jehovah hath been known, Judgment He hath done, By a work of his hands Hath the wicked been snared. Meditation. Selah.
Jehovah hath been known, Judgment He hath done, By a work of his hands Hath the wicked been snared. Meditation. Selah.
To the Overseer. -- A Psalm of David. The heavens are recounting the honour of God, And the work of His hands The expanse is declaring. Day to day uttereth speech, And night to night sheweth knowledge. read more. There is no speech, and there are no words. Their voice hath not been heard. Into all the earth hath their line gone forth, And to the end of the world their sayings, For the sun He placed a tent in them, And he, as a bridegroom, goeth out from his covering, He rejoiceth as a mighty one To run the path. From the end of the heavens is his going out, And his revolution is unto their ends, And nothing is hid from his heat. The law of Jehovah is perfect, refreshing the soul, The testimonies of Jehovah are stedfast, Making wise the simple, The precepts of Jehovah are upright, Rejoicing the heart, The command of Jehovah is pure, enlightening the eyes, The fear of Jehovah is clean, standing to the age, The judgments of Jehovah are true, They have been righteous -- together. They are more desirable than gold, Yea, than much fine gold; and sweeter than honey, Even liquid honey of the comb. Also -- Thy servant is warned by them, 'In keeping them is a great reward.' Errors! who doth understand? From hidden ones declare me innocent, Also -- from presumptuous ones keep back Thy servant, Let them not rule over me, Then am I perfect, And declared innocent of much transgression, Let the sayings of my mouth, And the meditation of my heart, Be for a pleasing thing before Thee, O Jehovah, my rock, and my redeemer!
Let the sayings of my mouth, And the meditation of my heart, Be for a pleasing thing before Thee, O Jehovah, my rock, and my redeemer!
A Psalm of David. To Jehovah is the earth and its fulness, The world and the inhabitants in it. For He on the seas hath founded it, And on the floods He doth establish it. read more. Who goeth up into the hill of Jehovah? And who riseth up in His holy place? The clean of hands, and pure of heart, Who hath not lifted up to vanity his soul, Nor hath sworn to deceit. He beareth away a blessing from Jehovah, Righteousness from the God of his salvation. This is a generation of those seeking Him. Seeking Thy face, O Jacob! Selah. Lift up, O gates, your heads, And be lifted up, O doors age-during, And come in doth the king of glory! Who is this -- 'the king of glory?' Jehovah -- strong and mighty, Jehovah, the mighty in battle. Lift up, O gates, your heads, And be lifted up, O doors age-during, And come in doth the king of glory! Who is He -- this 'king of glory?' Jehovah of hosts -- He is the king of glory! Selah.
By David. Jehovah is my light and my salvation, Whom do I fear? Jehovah is the strength of my life, Of whom am I afraid? When evil doers come near to me to eat my flesh, My adversaries and mine enemies to me, They have stumbled and fallen. read more. Though a host doth encamp against me, My heart doth not fear, Though war riseth up against me, In this I am confident. One thing I asked of Jehovah -- it I seek. My dwelling in the house of Jehovah, All the days of my life, To look on the pleasantness of Jehovah, And to inquire in His temple. For He hideth me in a tabernacle in the day of evil, He hideth me in a secret place of His tent, On a rock he raiseth me up. And now, lifted up is my head, Above my enemies -- my surrounders, And I sacrifice in His tent sacrifices of shouting, I sing, yea, I sing praise to Jehovah. Hear, O Jehovah, my voice -- I call, And favour me, and answer me. To Thee said my heart 'They sought my face, Thy face, O Jehovah, I seek.' Hide not Thy face from me, Turn not aside in anger Thy servant, My help Thou hast been. Leave me not, nor forsake me, O God of my salvation. When my father and my mother Have forsaken me, then doth Jehovah gather me. Shew me, O Jehovah, Thy way, And lead me in a path of uprightness, For the sake of my beholders. Give me not to the will of my adversaries, For risen against me have false witnesses, And they breathe out violence to me. I had not believed to look on the goodness of Jehovah In the land of the living! Look unto Jehovah -- be strong, And He doth strengthen thy heart, Yea, look unto Jehovah!
To the Overseer. -- By a servant of Jehovah, by David. The transgression of the wicked Is affirming within my heart, 'Fear of God is not before his eyes, For he made it smooth to himself in his eyes, To find his iniquity to be hated. read more. The words of his mouth are iniquity and deceit, He ceased to act prudently -- to do good. Iniquity he deviseth on his bed, He stationeth himself on a way not good, Evil he doth not refuse.' O Jehovah, in the heavens is Thy kindness, Thy faithfulness is unto the clouds. Thy righteousness is as mountains of God, Thy judgments are a great deep. Man and beast Thou savest, O Jehovah. How precious is Thy kindness, O God, And the sons of men In the shadow of Thy wings do trust. They are filled from the fatness of Thy house, And the stream of Thy delights Thou dost cause them to drink. For with Thee is a fountain of life, In Thy light we see light. Draw out Thy kindness to those knowing Thee, And Thy righteousness to the upright of heart. Let not a foot of pride meet me, And a hand of the wicked let not move me. There have workers of iniquity fallen, They have been overthrown, And have not been able to arise!
Be pleased, O Jehovah, to deliver me, O Jehovah, for my help make haste. They are ashamed and confounded together, Who are seeking my soul to destroy it, They are turned backward, And are ashamed, who are desiring my evil. read more. They are desolate because of their shame, Who are saying to me, 'Aha, aha.' All seeking Thee rejoice and are glad in Thee, Those loving Thy salvation say continually, 'Jehovah is magnified.' And I am poor and needy, The Lord doth devise for me. My help and my deliverer art Thou, O my God, tarry Thou not.
Blessed is Jehovah, God of Israel, From the age -- and unto the age. Amen and Amen.
What! bowest thou thyself, O my soul? Yea, art thou troubled within me? Wait for God, for still I confess Him: The salvation of my countenance -- My God!
What! bowest thou thyself, O my soul? And what! art thou troubled within me? Wait for God, for still I confess Him, The salvation of my countenance, and my God!
What! bowest thou thyself, O my soul? And what! art thou troubled within me? Wait for God, for still I confess Him, The salvation of my countenance, and my God!
Do good in Thy good pleasure with Zion, Thou dost build the walls of Jerusalem.
Prepared is my heart, O God, Prepared is my heart, I sing and praise.
Prepared is my heart, O God, Prepared is my heart, I sing and praise. Awake, mine honour, awake, psaltery and harp, I awake the morning dawn.
Awake, mine honour, awake, psaltery and harp, I awake the morning dawn. I thank Thee among the peoples, O Lord, I praise Thee among the nations.
I thank Thee among the peoples, O Lord, I praise Thee among the nations. For great unto the heavens is Thy kindness, And unto the clouds Thy truth.
For great unto the heavens is Thy kindness, And unto the clouds Thy truth. Be thou exalted above the heavens, O God. Above all the earth Thine honour!
Be thou exalted above the heavens, O God. Above all the earth Thine honour!
That Thy beloved ones may be drawn out, Save with Thy right hand, and answer us.
That Thy beloved ones may be drawn out, Save with Thy right hand, and answer us. God hath spoken in His holiness: I exult -- I apportion Shechem, And the valley of Succoth I measure,
God hath spoken in His holiness: I exult -- I apportion Shechem, And the valley of Succoth I measure, Mine is Gilead, and mine is Manasseh, And Ephraim is the strength of my head, Judah is my lawgiver,
Mine is Gilead, and mine is Manasseh, And Ephraim is the strength of my head, Judah is my lawgiver, Moab is my pot for washing, over Edom I cast my shoe, Shout, concerning me, O Philistia.
Moab is my pot for washing, over Edom I cast my shoe, Shout, concerning me, O Philistia. Who doth bring me to a city of bulwarks? Who hath led me unto Edom?
Who doth bring me to a city of bulwarks? Who hath led me unto Edom? Is it not Thou, O God? hast Thou cast us off? And dost Thou not go forth, O God, with our hosts!
Is it not Thou, O God? hast Thou cast us off? And dost Thou not go forth, O God, with our hosts! Give to us help from adversity, And vain is the deliverance of man.
Give to us help from adversity, And vain is the deliverance of man. In God we do mightily, And He treadeth down our adversaries!
In God we do mightily, And He treadeth down our adversaries!
Blessed is Jehovah God, God of Israel, He alone is doing wonders, And blessed is the Name of His honour to the age, And the whole earth is filled with His honour. Amen, and amen!
Hast caused him to cease from his brightness, And his throne to the earth hast cast down. Thou hast shortened the days of his youth, Hast covered him over with shame. Selah. read more. Till when, O Jehovah, art Thou hidden? For ever doth Thy fury burn as fire? Remember, I pray Thee, what is life-time? Wherefore in vain hast Thou created All the sons of men? Who is the man that liveth, and doth not see death? He delivereth his soul from the hand of Sheol. Selah. Where are Thy former kindnesses, O Lord. Thou hast sworn to David in Thy faithfulness, Remember, O Lord, the reproach of Thy servants, I have borne in my bosom all the strivings of the peoples, Wherewith Thine enemies reproached, O Jehovah, Wherewith they have reproached The steps of Thine anointed. Blessed is Jehovah to the age. Amen, and amen!
Blessed is Jehovah to the age. Amen, and amen!
On ten strings and on psaltery, On higgaion, with harp.
Thou -- Thou risest -- Thou pitiest Zion, For the time to favour her, For the appointed time hath come.
For Jehovah hath builded Zion, He hath been seen in His honour,
Save us, O Jehovah our God, and gather us from the nations, To give thanks to Thy holy name, To glory in Thy praise. Blessed is Jehovah, God of Israel, From the age even unto the age. And all the people said, 'Amen, praise Jah!'
And from the lands hath gathered them, From east and from west, From north, and from the sea.
A Song of the Ascents. In Jehovah's turning back to the captivity of Zion, We have been as dreamers.
By rivers of Babylon -- There we did sit, Yea, we wept when we remembered Zion.
Building Jerusalem is Jehovah, The driven away of Israel He gathereth.
A writing of Hezekiah king of Judah concerning his being sick, when he reviveth from his sickness:
A writing of Hezekiah king of Judah concerning his being sick, when he reviveth from his sickness: I -- I said in the cutting off of my days, I go in to the gates of Sheol, I have numbered the remnant of mine years. read more. I said, I do not see Jah -- Jah! In the land of the living, I do not behold man any more, With the inhabitants of the world. My sojourning hath departed, And been removed from me as a shepherd's tent, I have drawn together, as a weaver, my life, By weakness it cutteth me off, From day unto night Thou dost end me. I have set Him till morning as a lion, So doth He break all my bones, From day unto night Thou dost end me. As a crane -- a swallow -- so I chatter, I mourn as a dove, Drawn up have been mine eyes on high, O Jehovah, oppression is on me, be my surety. -- What do I say? seeing He said to me, And He Himself hath wrought, I go softly all my years for the bitterness of my soul. Lord, by these do men live, And by all in them is the life of my spirit, And Thou savest me, make me also to live, Lo, to peace He changed for me bitterness, And Thou hast delighted in my soul without corruption, For Thou hast cast behind Thy back all my sins. For Sheol doth not confess Thee, Death doth not praise Thee, Those going down to the pit hope not for Thy truth. The living, the living, he doth confess Thee. Like myself to-day -- a father to sons Doth make known of Thy faithfulness, O Jehovah -- to save me: And my songs we sing all days of our lives In the house of Jehovah.'
Thus said Jehovah: As the new wine is found in the cluster, And one hath said, 'Destroy it not for a blessing is in it,' So I do for My servants' sake, not to destroy the whole.
A prayer of Habakkuk the prophet concerning erring ones:
Jehovah the Lord is my strength, And He doth make my feet like hinds, And on my high-places causeth me to tread. To the overseer with my stringed instruments!
And Mary said, 'My soul doth magnify the Lord, And my spirit was glad on God my Saviour, read more. Because He looked on the lowliness of His maid-servant, For, lo, henceforth call me happy shall all the generations, For He who is mighty did to me great things, And holy is His name, And His kindness is to generations of generations, To those fearing Him, He did powerfully with His arm, He scattered abroad the proud in the thought of their heart, He brought down the mighty from thrones, And He exalted the lowly, The hungry He did fill with good, And the rich He sent away empty, He received again Israel His servant, To remember kindness, As He spake unto our fathers, To Abraham and to his seed -- to the age.'
Blessed is the Lord, the God of Israel, Because He did look upon, And wrought redemption for His people, And did raise an horn of salvation to us, In the house of David His servant, read more. As He spake by the mouth of His holy prophets, Which have been from the age; Salvation from our enemies, And out of the hand of all hating us, To do kindness with our fathers, And to be mindful of His holy covenant, An oath that He sware to Abraham our father, To give to us, without fear, Out of the hand of our enemies having been delivered, To serve Him, in holiness and righteousness Before Him, all the days of our life. And thou, child, Prophet of the Highest Shalt thou be called; For thou shalt go before the face of the Lord, To prepare His ways. To give knowledge of salvation to His people In remission of their sins, Through the tender mercies of our God, In which the rising from on high did look upon us, To give light to those sitting in darkness and death-shade, To guide our feet to a way of peace.'
and David himself saith in the Book of Psalms, The Lord said to my lord, Sit thou on my right hand,
and he said to them, 'These are the words that I spake unto you, being yet with you, that it behoveth to be fulfilled all the things that are written in the Law of Moses, and the Prophets, and the Psalms, about me.'
And the dedication in Jerusalem came, and it was winter,
for it hath been written in the book of Psalms: Let his lodging-place become desolate, and let no one be dwelling in it, and his oversight let another take.
Morish
This word occurs in the O.T. only in connection with the Psalms of David and those in the Book of Psalms. David is called "the sweet psalmist of Israel." 2Sa 23:1. There can be no doubt that in connection with the 'singers,' and the praising God with instruments, the Psalms were used. We read "sing psalms unto him," "Make a joyful noise unto him with psalms," etc. In N.T. days, for a time at least, the Psalms of David may have been sung by believers, but there were also hymns and spiritual songs, and it is to be remarked that in the singing at the institution of the Lord's supper a hymn (?????) is spoken of, not a psalm (??????). See PASSOVER. The latter Greek word (besides the occurrences which refer to the Book of Psalms) is found in 1Co 14:26; Eph 5:19; Col 3:16.
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And these are the last words of David: -- 'The affirmation of David son of Jesse -- And the affirmation of the man raised up -- Concerning the Anointed of the God of Jacob, And the Sweetness of the Songs of Israel:
What then is it, brethren? whenever ye may come together, each of you hath a psalm, hath a teaching, hath a tongue, hath a revelation, hath an interpretation? let all things be for building up;
speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord,
Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing each other, in psalms, and hymns, and spiritual songs, in grace singing in your hearts to the Lord;
Watsons
PSALMS. The book of Psalms is a collection of hymns, or sacred songs, in praise of God, and consists of poems of various kinds. They are the productions of different persons, but are generally called the Psalms of David, because a great part of them was composed by him, and David himself is distinguished by the name of the Psalmist. We cannot now ascertain all the Psalms written by David, but their number probably exceeds seventy; and much less are we able to discover the authors of the other Psalms, or the occasions upon which they were composed. A few of them were written after the return from the Babylonian captivity. The titles prefixed to them are of very questionable authority; and in many cases they are not intended to denote the writer but refer only to the person who was appointed to set them to music. David first introduced the practice of singing sacred hymns in the public service of God; and it was restored by Ezra. The authority of the Psalms is established not only by their rank among the sacred writings, and by the unvaried testimony of ages, but likewise by many intrinsic proofs of inspiration. Not only do they breathe through every part a divine spirit of eloquence, but they contain numberless illustrious prophecies that were remarkably accomplished, and are frequently appealed to by the evangelical writers. The sacred character of the whole book is established by the testimony of our Saviour and his Apostles, who, in various parts of the New Testament, appropriate the predictions of the Psalms as obviously apposite to the circumstances of their lives, and as intentionally composed to describe them. The veneration for the Psalms has in all ages of the church been considerable. The fathers assure us, that in the earlier times the whole book of Psalms was generally learned by heart; and that the ministers of every gradation were expected to be able to repeat them from memory. These invaluable Scriptures are daily repeated without weariness, though their beauties are often overlooked in familiar and habitual perusal. As hymns immediately addressed to the Deity, they reduce righteousness to practice; and while we acquire the sentiments, we perform the offices of piety; while we supplicate for blessings, we celebrate the memorial of former mercies; and while in the exercise of devotion, faith is enlivened by the display of prophecy. Josephus asserts, and most of the ancient writers maintain, that the Psalms were composed in metre. They have undoubtedly a peculiar conformation of sentences, and a measured distribution of parts. Many of them are elegiac, and most of David's are of the lyric kind. There is no sufficient reason however to believe, as some writers have imagined, that they were written in rhyme, or in any of the Grecian measures. Some of them are acrostic; and though the regulations of the Hebrew measure are now lost, there can be no doubt, from their harmonious modulation, that they were written with some kind of metrical order; and they must have been composed in accommodation to the measure to which they were set. (See Poetry of the Hebrews.) The Hebrew copies and the Septuagint version of this book contain the same number of Psalms; only the Septuagint translators have, for some reason which does not appear, thrown the ninth and tenth into one, as also the one hundred and fourteenth and one hundred and fifteenth, and have divided the one hundred and sixteenth and one hundred and forty-seventh each into two.
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, but only to give a key to their hearers, by which they might apply to the same subjects the Psalms of the same composure and expression." With regard to the Jews, Bishop Chandler very pertinently remarks, that "they must have understood David, their prince, to have been a figure of 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. Were the Messiah not concerned in the Psalms, it would have been 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, may 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 sacrifices; 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," 2Co 5:17. 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," Heb 10:1. 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 their being counted worthy to suffer for the name of their 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, Ac 4:25. The Psalms, thus applied, have advantages which no fresh compositions, however finely executed, can possibly have; since, beside their incomparable fitness to express our sentiments, they are at the same time memorials of, and appeals to, former mercies and deliverances; they are acknowledgments of prophecies accomplished; they point out the connection between the old and new dispensations, thereby teaching us to admire and adore the wisdom of God displayed in both, and furnishing while we read or sing them, an inexhaustible variety of the noblest matter that can engage the contemplations of man.
Very few of the Psalms, comparatively, appear to be simply prophetical, and to belong only to Messiah, without the intervention of any other person. Most of them, it is apprehended, have a double sense, which stands upon this ground and foundation, that the ancient patriarchs, prophets, priests, and kings, were typical characters, in their several offices, and in the more remarkable passages of their lives, their extraordinary depressions and miraculous exaltations foreshowing him who was to arise as the head of the holy family, the great prophet, the true priest, the everlasting king. The Israelitish polity, and the law of Moses, were purposely framed after the example and shadow of things spiritual and heavenly; and the events which happened to the ancient people of God were designed to shadow out parallel occurrences, which should afterward take place in the accomplishment of man's redemption, and the rise and progress of the Christian church, (See Prophecy.) For this reason, the Psalms composed for the use of Israel, and by them accordingly used at the time, do admit of an application to us, who are now "the Israel of God," Ga 6:16, and to our Redeemer
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who, through the mouth of David thy servant, did say, Why did nations rage, and peoples meditate vain things?
so that if any one is in Christ -- he is a new creature; the old things did pass away, lo, become new have the all things.
and as many as by this rule do walk -- peace upon them, and kindness, and on the Israel of God!
For the law having a shadow of the coming good things -- not the very image of the matters, every year, by the same sacrifices that they offer continually, is never able to make perfect those coming near,