Bible Commentaries
Psalms 1

Verses 1-6

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study. This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in "Cambridge Bible for Schools and Colleges," is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s "New Translation" and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in "The Expositor’s Bible," is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos, a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called "The Book of Prayers," or "The Book of Praises." The Hebrew word thus used means praises. The title of the first two books is found in Psalms 72:20: "The prayers of David the son of Jesse are ended." The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the "Book of Psalms." The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means "The Psalter."

The derivation of our English words, "psalms," "psalter," and "psaltery," respectively, is as follows:

1. "Psalms" comes from the Greek word, psalmoi, which is also from psallein, which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. "Psalter" is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. "Psaltery" is from the word psalterion, which means "a harp," an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psalms 33:2; Psalms 71:22; Psalms 81:2; Psalms 144:9.

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is "David’s victory over Goliath." The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psalm 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psalms 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psalms 1; 2; 10; 33, (4 are without titles).

In Book II, Psalms 43; 71, (2 are without titles).

In Book IV, Psalms 91; 93; 94; 95; 96; 97; 104; 105; 106, (9 are without titles).

In Book V, Psalms 107; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, "Orphan Psalms." The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psalms 1; 2; and 10 may be accounted for as follows: Psalm 1 is a general introduction to the whole collection and Psalm 2 was, perhaps, a part of Psalm 1. Psalms 9-10 were formerly combined into one, therefore Psalm 10 has the same title as Psalm 9.

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, "Psalms", "Psalter", and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psalms 1; 2; 10?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: "A Psalm of David" (Psalms 37).

2. The occasion: "When he fled from Absalom, his son" (Psalms 3).

3. The nature, or character, of the poem: –

(1) Maschil, meaning "instruction," a didactic poem (Psalms 42).

(2) Michtam, meaning "gold," "A Golden Psalm"; this means excellence or mystery (Psalms 16; 56-60).

4. The occasion of its use: "A Psalm of David for the dedication of the house" (Psalms 30).

5. Its purpose: "A Psalm of David to bring remembrance" (Psalms 38; 70).

6. Direction for its use: "A Psalm of David for the chief musician" (Psalms 4).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psalms 4; 61).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psalms 5).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psalms 45; 69).

8. A special choir:

(1) Sheminith, the "eighth," or octave below, as a male choir (Psalms 6; 12).

(2) Alamoth, female choir (Psalms 46).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psalms 9).

9. The keynote, or tune:

(1) Aijeleth-sharar, "Hind of the morning," a song to the melody of which this is sung (Psalms 22).

(2) Al-tashheth, "Destroy thou not," the beginning of a song the tune of which is sung (Psalms 57; 58; 59; 75).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psalms 8; 81; 84).

(4) Jonath-elim-rehokim, "The dove of the distant terebinths," the commencement of an ode to the air of which this song was to be sung (Psalms 56).

(5) Leannoth, the name of a tune (Psalms 88).

(6) Mahalath, an instrument (Psalms 53); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, "Lily of testimony," a tune (Psalms 60). Note some examples: (1) "America," "Shiloh," "Auld Lang Syne." These are the names of songs such as we are familiar with; (2) "Come Thou Fount of Every Blessing" and "There Is a Fountain Filled with Blood," are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as "Song of Ascents" (Psalms 120-134)

12. The direction for the music, such as Selah, which means "Singers, pause"; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psalms 9:16).

The longest and fullest title to any of the psalms is the title to Psalm 60. The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psalm 90; (3) Solomon, Psalms 72; 127; (4) Heman, Psalm 80; (5) Ethem, Psalm 89; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psalms 90)

2. Psalms of David:

(1) The shepherd boy (Psalms 8; 19; 29; 23).

(2) David when persecuted by Saul (Psalms 59; 56; 34; 52; 54; 57; 142).

(3) David the King (Psalms 101; 18; 24; 2; 110; 20; 20; 21; 60; 51; 32; 41; 55; 3, 4; 64; 62; 61; 27).

3. The Asaph Psalms (Psalms 50; 73; 83).

4. The Korahite Psalms (Psalms 42; 43; 84).

5. The psalms of Solomon (Psalms 72; 127).

6. The psalms of the era of Hezekiah and Isaiah (Psalms 46; 47; 48)

7. The psalms of the Exile (Psalms 74; 79; 137; 102)

8. The psalms of the Restoration (Psalms 85; 126; 118; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psalms 6; 32; 38; 51; 102; 130; 143)

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psalms 9; 10; 25; 34; 37; 111:112; 119; 145)

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psalms 135) Psalms 113-118 are called "the Egyptian Hallel"

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2 Samuel 7; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psalms 8; 19; 29; 23)

2. His persecution by Saul (Psalms 59; 56; 34; 7; 52; 120; 140; 54; 57; 142; 17; 18)

3. Making David King (Psalms 27; 133; 101)

4. Bringing up the ark (Psalms 68; 24; 132; 15; 78; 96)

5. His first great sin (Psalms 51; 32)

6. Absalom’s rebellion (Psalms 41; 6; 55; 109; 38; 39; 3; 4; 63; 42; 43; 5; 62; 61; 27)

7. His second great sin (Psalms 69; 71; 102; 103)

8. The great promise made to him in 2 Samuel 7 (Psalms 2)

9. Feelings of old age (Psalms 37)

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2 Timothy 3:16-17. There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ’to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: "All things must be fulfilled which were written in the Psalms concerning me," Luke 24:44. I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luke 24:44), in all of which were the prophecies relating to himself that "must be fulfilled." It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1 Corinthians 13:9), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called "higher critics" urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that "every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive" (2. Tim. 3:16-17).

This New Testament declares that David was a prophet (Acts 2:30), that he spake by the Holy Spirit (Acts 1:16), that when the book speaks the Holy Spirit speaks (Hebrews 3:7), and that all its predictive utterances, as sacred Scripture, "must be fulfilled" (John 13:18; Acts 1:16). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psalm 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Romans 3:4-18), he cites and groups six passages from six divisions of the Psalms (Psalms 5:9; Psalms 10:7; Psalms 14:1-3; Psalms 36:1; Psalms 51:4-6; Psalms 140:3). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: "For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe." He closes this discussion with the broad proposition: "The wisdom of this world is foolishness with God," and proves it by a citation from Psalms 94:11: "The Lord knoweth the thoughts of the wise, that they are vain."

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psalm 8: "At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight" (Matthew 11:25-26). "And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?" (Matthew 21:15-16).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? – Psalms 50:8-13.

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: "For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second" (Hebrews 10:1-9).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isaiah 1:10-17; Jeremiah 6:20; Jeremiah 7:21-23; Hosea 6:6; Amos 5:21; Micah 6:6-8). Indeed, I may as well state in passing that when the apostle declares, "It is impossible that the blood of bulls and of goats should take away sins," he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that "truth and mercy must meet together" before "righteousness and peace could kiss each other" (Psalms 85:10). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psalms 40:6-8; Hebrews 10:4-10).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: "Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts," followed by his earnest prayer: "Create in me a clean heart, O God; and renew a right spirit within me," and his equally fervent petition: "Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow" (Psalm 51). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin– Psalms 32:1; Romans 4:6-8.

(3) Introduction into the heavenly rest (Psalms 95:7-11; Hebrews 3:7-19; Hebrews 4:1-11). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer "entered his rest, ceasing from his own works as God did from his."

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psalms 8:5-6; Ephesians 1:20-22; Hebrews 2:7-9; 1 Corinthians 15:24-28).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: "Thy throne, O God, is forever and ever" (Psalms 45:6 and Hebrews 1:8) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psalms 102:25-27 quoted with slight changes in Hebrews 1:10-12.

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, – Psalms 24:1 quoted in 1 Corinthians 10:26.

(d) As the Son of God: "Thou art my Son; This day have I begotten thee" – Psalms 2:7; Hebrews 1:5.

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, – Psalms 110:1; Matthew 22:41-46.

(f) As the object of angelic worship: "And let all the angels of God worship him" – Psalms 97:7; Hebrews 1:6.

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven – Psalms 78:24; interpreted in John 6:31-58. These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psalms 8:4-6, cited in 1 Corinthians 15:24-28; Ephesians 1:20-22; Hebrews 2:7-9. Compare Luke’s genealogy, Luke 3:23-38. This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1 Corinthians 15:45-49. (b) As the Son of David: Psalms 18:50; Psalms 89:4; Psalms 89:29; Psalms 89:36; Psalms 132:11, cited in Luke 1:32; Acts 13:22-23; Romans 1:3; 2 Timothy 2:8. Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psalms 40:6-8; Hebrews 10:5-7. Then he saw this Holy One stoop to be the Son of man: Psalms 8:4-6; Hebrews 2:7-9. Then he was the son of David, and then he saw him rise again to be the Son of God: Psalms 2:7; Romans 1:3-4.

4. His offices.

(1) As the one atoning sacrifice (Psalms 40:6-8; Hebrews 10:5-7).

(2) As the great Prophet, or Preacher (Psalms 40:9-10; Psalms 22:22; Hebrews 2:12). Even the method of his teaching by parable was foreseen (Psalms 78:2; Matthew 13:35). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that "Grace is poured into thy lips" (Psalms 45:2), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy "were astonished at his understanding and answers" (Luke 2:47); nor that his home people at Nazareth "all bear him witness, and wondered at the gracious words which proceeded out of his mouth" (Luke 4:22); nor that those of his own country were astonished, and said, "Whence hath this man this wisdom?" (Matthew 13:54); nor that the Jews in the Temple marveled, saying, "How knoweth this man letters, having never learned?" (John 7:15) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, "Never man spake like this man" (John 7:46).

(3) As the king (Psalms 2:6; Psalms 24:7-10; Psalms 45:1-17; Psalms 110:1; Matthew 22:42-46; Acts 2:33-36; 1 Corinthians 15:25; Ephesians 1:20; Hebrews 1:13).

(4) As the priest (Psalms 110:4; Hebrews 5:5-10; Hebrews 7:1-21; Hebrews 10:12-14).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Matthew 25:41) is borrowed from the psalmist’s prophetic words (Psalms 6:8).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Matthew 2 are but partial fulfilment of Psalms 72:9-10.

(2) The scripture employed by Satan in the temptation of our Lord (Luke 4:10-11) was cited from Psalms 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (John 2:17), he cites the messianic zeal predicted in Psalms 69:9.

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them – Luke 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. – John 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother – Mark 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled.– John 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. – Psalms 69:8.

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psalms 118:26: "Blessed is he that cometh in the name of the Lord" (Matthew 21:9); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Matthew 23:39).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psalms 8:2.

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psalms 118:22; Matthew 21:42-44).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psalms 69:1-4; Psalms 69:13-20; and Matthew 26:36-44; Hebrews 5:7).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psalms 41:9; Psalms 69:25; Psalms 109:6-8; John 13:18; Acts 1:20).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psalms 2:1-3; Acts 4:25-27).

(11) All the farce of his trial – the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Matthew 26:57-68; Matthew 27:26-31; Psalms 27:12; Psalms 35:15-16; Psalms 38:3; Psalms 69:19).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psalms 89:45; Psalms 102:23-24). He died by crucifixion (Psalms 22:14-17; Luke 23; 33; John 19:23-37; John 20:27). But yet not a bone of his body was broken (Psalms 34:20; John 19:36).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psalms 22:6-13; Psalms 35:7; Psalms 35:12; Psalms 35:15; Psalms 35:21; Psalms 109:25).

The parting of his garments and the gambling for his vesture (Psalms 22:18; Matthew 27:35).

His intense thirst and the gall and vinegar offered for his drink (Psalms 69:21; Matthew 27:34).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psalms 109:4; Luke 23:34).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: "My God, My God, why hast thou forsaken me." (Psalms 22:1; Matthew 27:46).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psalms 31:35; Luke 23:46) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psalms 16:8-10; Acts 2:25) so that while he "tasted death" for every man it was not permanent death (Hebrews 2:9).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psalms 16:8-11; Psalms 24:7-10; Psalms 68:18; Psalms 2:6; Psalms 111:1-4; Psalms 8:4-6; Acts 2:25-36; Ephesians 1:19-23; Ephesians 4:8-10).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?