Were we asked for a proof of the Divine character of the Bible, we would point to the ordering and arrangement of the Psalms as in all Hebrew and English Bibles. It would have been an utter impossibility for man, whatever his gift, genius, or piety, to have originated the plan on which the Psalms as a whole are classified, whether into distinct books, or again, those composing the books into orderly arranged series. How could man have collected these 150 inspired songs—the work of many writers and composed during a period of a moo years—putting them in moral order, each psalm in its right place, so that if one were placed instead of another, the Divine symmetry of the whole would be marred? The collector and editor might be Ezra the accomplished scribe of Israel, but God is the Author.
The Jews—ancient and modern-not only regarded the Psalms divided into five books, ending respectively with Nos. 41, 72, 89, 106, 150, as a Divine arrangement, but also considered each book to correspond with the separate books of the Pentateuch, having the same distinguishing characteristics. We will in as few words as possible trace the parallelism.
The first book of Psalms (Nos. 1-41) stands in the same relation to the whole collection that Genesis does to the Bible, both books being introductory and in both are unfolded the counsels of God to this earth. The second book (Nos. 42-72) brings in God as Redeemer, as in the former He is revealed as Creator; hence the future blessing and redemption of the people on the ground of sovereign grace alone-all being utter ruin on man’s side-is the lesson as distinctly graven here, as it is in Exodus the second book of the Pentateuchapter In the third book (Nos. 73-89) we have God made known as Sanctifier, and the whole nation SET APART for God-the root idea in Sanctification. The “Sanctuary” and the “ House” characterize these 17 psalms throughout as they do Leviticus, the third book of Moses. The fourth book (Nos. 90-106) commences with what has been termed “the funeral psalm of the wilderness”—No. 90. Here too we have the patriarchial title “God Almighty,” faith’s resource in wilderness circumstances, and “Most High” the Millennial title so as to sustain the hopes of the pilgrim, journeying host. The frailty and mortality of man, of Israel, is solemnly chanted in the opening of this new series of 17 psalms. But we have also the righteous ground unfolded in the death of the Messiah, and the glory and eternity of His being, (No. 102) on which God will yet set His people in Canaan blessing, after the truths of death and resurrection have been practically learned. And are not these the very truths and characteristics of the fourth book of Scripture-Numbers? There we behold the generation of Israel dying in the wilderness, there too we see the cross (Chapter 21) man’s only hope and refuge I there also we witness the testing of man. But why amplify with the teachings of both books before our very eyes? The fifth book (Nos. 107-150) is a book of review, a book in which the moral element largely prevails. Here God in His character, ways, and works is unfolded in strains-sublime and rapturous. Is the correspondence to Deuteronomy difficult to perceive? Have you ever compared the song (Chapter 32) and blessing of Moses (Chapter 33) with the closing five Psalms? We consider therefore that the Jews had a Divine thought in holding that parallelism existed between the separate books of the Pentateuch and the separate books of the Psalms.
It will be observed that the first, second, and third books of psalms end with the words, “Amen, and Amen;” while the fourth and fifth close with a “Hallelujah,” or “Praise ye the Lord.” The expressive note attached to the second book or 72nd psalm, “The prayers of David, the son of Jesse, are ended,” was probably the work of the inspired compiler. What more could be desired? Immanuel’s land is filled with glory and the praise of the once despised Nazarene, the Man of sorrows engages the heart and tongue of the Millennial earth, for “daily shall He be praised.” The last five psalms each begin with a “Hallelujah,” and also close with it, while the last of the five is a “Hallelujah psalm” throughout.
Hebrew and Christian Division of the Book of Psalms
Book 1 contains Psalms 1-41
We have here the godly or remnant part of Judah— “the excellent of the earth,” with whom Christ identified Himself in the historic past (Matthew 3), as He will by His Spirit in the prophetic future. To this remnant Jehovah reveals His counsels, and makes them the depository of His thoughts, hence the frequency of the covenant name Jehovah—270 times.
Book 2 contains Psalms 42-72
Here the remnant are prophetically viewed as suffering under the Beast or civil power (Revelation 12; 13; Daniel 7), but outside Jerusalem, which is governmentally given up to the gentiles, for the last half of Daniel’s week, or three years and a half, hence the prominence given to the creatorial title God. —200 times.
Book 3 contains Psalms 73-89
Israel as a whole (not Judah only, as in the previous books), has her history divinely sketched from her rise till her Millennial glory— Jerusalem being fully owned. Before the nation’s yet future acceptance, (Psalms 73-83), God is the leading title throughout; after the nation’s acceptance (Psalms 84-89), Jehovah is the much more frequent name.
Book 4 contains Psalms 90-106
Here Christ is regarded as “the hope of Israel,” and for His return they sigh and wait. The successive announcement of His coming for their deliverance, and the overthrow of their enemies, are celebrated in triumphant strains. As this involves the national restoration to the Divine favor, the covenant or relationship title is the one used. — Jehovah —107 times.
Book 5 contains Psalms 107-150
God’s character, His ways, and works are here grandly celebrated in songs unrivaled for sublimity and poetic sweetness and fervor. Jehovah occurs about 260 times. The last psalm is one triumphant “Hallelujah” or “Praise ye the Lord.”
In the first Psalm, the two parts of the nation are distinguished—the godly (verses 1-3), the ungodly (verses 4-6). In the second Psalm, the counsels of Jehovah respecting Christ are declared. Thus these two Psalms are introductory to the whole collection.
Eastern Manners and Customs: Illustrating Various Passages In The Bible.
An American missionary has recently given the following interesting illustration of these words of David, speaking of the incense sticks which are burned by the Chinese in all the forms of their idolatrous worship. He says:” A few weeks ago, I was tramping with one of our native preachers along a road, some fifty miles distant, that led over a high mountain pass. At the highest point on the road, we came, as is usual in such places, upon a shrine with an urn, where travelers burn incense sticks to the deities presiding over that locality. These incense sticks are bought in small packages, and may be burned, or left, near the incense altar. At this shrine on the mountain ridge, I picked up part of a package of the sticks, and said to the preacher that was with me, Suppose a man coming here should burn the sticks which another man has left, would that answer the same purpose as if he burned some he himself bought? ‘He exclaimed at once, and emphatically, No! no one would think of offering that which cost him nothing;’ and added further, If any one should burn these sticks, the benefit would accrue to the person who bought them, and not to the one who burned them.”
“A very affecting realization of Bible language is seen in the custom of the bakers, and many well-to-do persons, who, having live coals left over after the baking or cooking in their houses, are prepared to give these remains to the poorer class, who come through the streets with an iron tray and a cushion on their heads, and receive the gift of these still living embers. This, in truth, is carrying out heaping coals of fire, and is an act of charity in so doing to the receiver, whether offered to the adversary or the friend.” A. F. F.