The Book of Psalms
Table of Contents
The Book of Psalms: Their Prophetic Character
While heartily accepting the statement that the Psalms are rich and full in unfolding experiences common to the redeemed of all ages, and abounding in expressions of personal piety and confidence in God which any saint might truthfully adopt, yet the reader of the Psalms will search in vain for truth, experiences, and ways characteristically christian. A purged conscience (Heb. 10), eternal life (John 5), eternal redemption (Heb. 9), a heavenly position (Eph. 1), divine righteousness for standing (Rom. 3) and God's glory the Christian's hope (Rom. 5) are truths which were utterly unknown to saints of old, and consequently unrevealed in the pages of the Old Testament.
The Psalms treat of the government of God on earth: neither heaven nor heavenly hopes are therein disclosed. They directly apply to Israel and to the Messiah's identification with the godly part of the nations who will morally represent the people before God confessing the national guilt (Acts 7:51-53) and suffering governmentally the displeasure of Jehovah.
The latter-day circumstances of Israel's history previous to her final blessing by the advent of the Messiah are not here prophetically unfolded as they are in the books of the prophets, but the moral character of these days and circumstances, with the feelings, hopes, joys, fears and state of soul of the remnant or godly are here laid bare by the Spirit of God. Now in all the past and future sorrow of Israel Christ had His part: "in all their afflictions He was afflicted" (Isa. 63:9). It is this latter consideration which demands for the study of the Psalms Scriptural intelligence as to the respective hopes of Israel-which are earthly, and of the church which are heavenly. In the epistles we are regarded as identified with Christ in heaven, but in the Psalms Christ is regarded as identified with the godly Jew on earth.
For a due apprehension of the Psalms in their prophetic character, and for the application of each Psalm or part of one to Israel, or Messiah, or even to both, and that even in the same verse, careful handling and accurate reading in the presence of God are absolutely essential. But when thus read, what treasures they unfold! What a moral commentary on the government of God on earth, and on His ways toward Jew and Gentile! How holy the lessons to us! How profitable the teachings to our souls! (To be continued.)
The Book of Psalms: Its Divisions: Also, Eastern Manners and Customs
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 Pentateuch. 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.
The Book of Psalms
After David had completed the conquest of Canaan and established the kingdom on the ruin of all opposing authority-enlarging it moreover according to its prophetically defined limits, from the Nile to the Euphrates (Gen. 15:18) glory for a season wrapped its folds around the land of Immanuel. In the days of Solomon the kingdom reached the zenith of its prosperity. This richest, wisest, and most powerful of monarchs sat on the throne of Judah in the magnificently adorned city of Jerusalem-the city of the Savior's love and choice-but the season was of brief duration, and Israel's sun under Solomon sank behind dark clouds of idolatry. It will however yet rise to set no more, and the glory of the Nazarene will hereafter light up the heavens and the earth.
Transient beams of glory once and again flitted across the land on which the eye of Jehovah rests perpetually, and grace had on several memorable occasions created melody in the heart of Israel and unsealed her lips to praise her redeeming God. But these moments and occasions were of rare occurrence. Moses did not provide that which was the suited expression and pledge of Christ's, Israel's, and creation's glory in Millennial times; it was reserved for David the king and minstrel to establish both glory and praise. From the days of the " sweet Psalmist of Israel," vocal and instrumental music became an integral part of Jewish worship. As the founder under God of a musical institution of singers and players, he gave a permanent form and character to Hebrew poetry in general, and his name, genius, and character are impressed on every page of the book of Psalms. Thus for nearly 3000 years no portion of the Holy Scriptures has been so frequently read in public assembly and in private study as the Psalms of David. We are convinced that this book has exercised more general influence amongst professing christians than any other part of the sacred volume, and who among God's saints have not, under all circumstances, found fitting expressions for their feelings, whether of joy or sorrow, in this book, which has been happily termed " the heart" of the sacred volume?
The general favor in which the Psalter is held is on account of the rich and varied experience it records-an experience common to all saints throughout all ages. There the Spirit of God has provided an outlet for the emotional part of our being. The soul may pour itself out in strains of anguish or in accents of gladness, may grandly celebrate the works of God in creation, or His ways of grace in redemption. This volume of holy song has been likened by certain Orientalists to the Reg-Veda or Hindu book of hymns. When you compare the sun's blaze at noon with the candle's flickering light, then compare the Psalms of David with the Hindu Reg-Veda.
But the Psalms while universally read, and more frequently referred to and cited from in the New Testament than any other portions of the Scriptures, are yet generally misunderstood, because their prophetic character has not been perceived.
(To be continued.)