A Hallelujah to the True Helper.

This psalm, whose author is not known, is the first of the five Hallelujah Psalms with which the psalter closes, an invitation to praise the Lord for the merciful and faithful exercise of His power, especially in acts of kindness to the needy.

v. 1. Praise ye the Lord! Praise the Lord, O my soul, this invitation, addressed to himself, placing the poet in the right mood to continue his hymn with all the vigor of a heart charged with the consciousness of God’s fatherly grace and kindness.

v. 2. While I live, will I praise the Lord, the believer’s whole life being filled with songs of thanksgiving to Him whose compassion is new every morning. I will sing praises unto my God while I have any being, singing psalms to Him with the most joyful accompaniment upon musical instruments to express the ecstasy of his heart in some adequate manner.

v. 3. Put not your trust in princes, in any of the mighty ones of the earth, nor in the son of man, in any frail human being, in whom there is no help, Psa 60:11.

v. 4. His breath goeth forth, or, “when his breath ascends,” mortal as he is, when he must yield up his spirit, he returneth to his earth, from which the substance of man’s body was originally taken, “earth to earth, ashes to ashes, dust to dust,” Job 14:1-2; in that very day his thoughts perish, all his plans are overthrown, whence it follows that reliance upon human beings is foolish.

v. 5. Happy is he that hath the God of Jacob, the one true, almighty, and eternal God, for his help, whose hope is in the Lord, his God, who looks up to the Lord in firm trust, with the feeling of fellowship, of possession;

v. 6. which made heaven and earth, the sea and all that therein is, who is, in short, the almighty Creator of the universe; which keepeth truth forever, fulfilling all His promises with regard to the welfare of men;

v. 7. which executeth judgment for the oppressed, proving Himself the Champion of those who are suffering from oppression; which giveth food to the hungry, supplying all men with their daily bread, manifesting Himself as the Provider of all those who look to Him for maintenance. The thought is now brought out in a series of direct statements. The Lord looseth the prisoners, taking from them the yoke and the fetters of their captivity;

v. 8. the Lord openeth the eyes of the blind, giving them sight; the Lord raiseth them that are bowed down, bearing the heavy burden of trials and sorrows; the Lord loveth the righteous, the believers to whom His righteousness has been imputed by faith and who strive to walk in His paths;

v. 9. the Lord preserveth the strangers, who were usually regarded with suspicion and treated with scorn; He relieveth the fatherless and the widow, widows and orphans being so often in need of a protector; but the way of the wicked He turneth upside down, directing their steps, on their persistently crooked way, toward the destruction of hell. All this, of course, is typical of the manner in which the Lord deals in spiritual matters, the application being made very frequently in the New Testament. Therefore the psalmist concludes:

v. 10. The Lord shall reign forever, delighting most to rule in love, even thy God, O Zion, the congregation of believers, the Church of God, unto all generations. The eternal duration of Jehovah’s kingdom is also the pledge of its glorious perfection, as the Church Triumphant. Praise ye the Lord! Hallelujah to Him now and in eternity!

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

THE psalter ends with a cluster of “Hallelujah Psalms,” five in number, all of them both beginning and ending with the phrase. In the Hebrew none of them has any” title;” but it is generally considered that the Septuagint title of the majority embodies a true tradition, and that they are the “Songs of the Return from the Captivity,” added to the Psalter by the Prophets Haggai and Zechariah. They form a portion of the daily morning service of the Jews. Psa 146:1-10, praises God as the only true Helper. Metrically, it fails into two portionsa short opening strophe of four verses (Psa 146:1-4), and a second longer strophe of six verses (Psa 146:5-10), setting forth the blessedness of those who take God for their Help.

Psa 146:1

Praise ye the Lord (comp. on Psa 111:1). Praise the Lord, O my soul (see Psa 103:1, Psa 103:2; Psa 104:1, which only differ in the verb used”bless” for “praise”).

Psa 146:2

While I live will I praise the Lord. Nearly identical with Psa 104:35. It is our duty towards God to be always praising him, if not with the lips, at any rate with the heart. I will sing praises unto my God while I have any being. Identical with Psa 104:33.

Psa 146:3

Put not your trust in princes (comp. Psa 118:10). Israel was always apt to trust in bureau rather than Divine help. Now it was Egypt (Isa 30:2; Isa 36:6), now Assyria (2Ki 16:7), now their own kings or nobles. At the time of the return from the Captivity, too much was expected from Zerubbabel and the other “princes.” Nor in the son of man. The Prayer-book paraphrase, “nor in any child of man,” brings out the sense. Confidence in human aid of whatever kind is forbidden. In whom there is no help; or, “that hath no saving power” ().

Psa 146:4

His breath goeth forth, he returneth to his earth; or, “when his breath goes forth”i.e; when he breathes his last”he returns to his earth,” i.e. to the earth of which he was made (Gen 2:7, Gen 2:19). In that very day his thoughts perish. All his schemes and projects (‘eshtonoth, a word not occurring elsewhere) come to an endare nipped in the budperish. So weak is he, and not to be depended on.

Psa 146:5

Happy is he that hath the God of Jacob for his Help. “God of Jacob” is a favorite expression in the later psalms, where it almost supersedes the phrase, “God of Israel” (see Psa 76:6; Psa 81:1, Psa 81:4; Psa 84:8; Psa 94:7; Psa 114:7; Psa 132:2, Psa 132:5; and the present passage). It is rare in the historical books and in the prophets. Whose hope is in the Lord his God (comp. Psa 22:9; Psa 39:7; Psa 62:5; Psa 71:5, etc.).

Psa 146:6

Which made heaven, and earth, the sea, and all that therein is. Who is, therefore, an omnipotent Help, the very opposite of “the son of man, in whom is no help” at all (Psa 146:3) Which keepeth truth for ever; i.e. who keeps all his promises, and has promised his help to all such as call upon him faithfully (Psa 145:18).

Psa 146:7

Which executeth judgment for the oppressed (comp. Psa 103:6, “The Lord executeth righteousness and judgment for all that are oppressed”). Israel’s history was an ample comment on this text. Which giveth food to the hungry (comp. Psa 145:15, Psa 145:16, and the comment ad loc.). The Lord looseth the prisoners. Either captive nations, as Israel; or individuals, as Jeremiah from his dungeon (Jer 37:16, Jer 37:17), Daniel from the lions’ den (Dan 6:23), Peter from his prison-house (Act 12:7-10), and the like. Deliverance from the bands of sin may also be intended.

Psa 146:8

The Lord openeth the eyes of the blind (comp. Isa 35:5). The spiritually blind would seem to be meant, rather than the physically blind, since there is no record of any restoration of physical sight in the Old Testament. The Lord raiseth them that are bowed down (see Psa 145:14). “Bowed down,” i.e; under the hand of oppressors. The Lord loveth the righteous. This lies at the root of all, and shows that the various deliverances spoken of in Psa 146:7-9 are to be understood as deliverances of the righteous out of their troubles.

Psa 146:9

The Lord preserveth the strangers. God’s goodness leads him not only to protect the righteous, but also to lend his special help to the weak and afflicted classes. “The stranger, the fatherless, and the widow” are constantly mentioned in the Old Testament as peculiar objects of the Divine care (Exo 22:21, Exo 22:22; Le 19:33, 34; Deu 10:18; Job 29:12; Psa 82:3; Isa 1:28; Jer 7:6, etc.). He relieveth the fatherless and widow; or, “upholdeth” (see the Revised Version). But the way of the wicked he turneth upside down (comp. Psa 145:20). His merciful protection of his saints leads him to overthrow the goings of the wicked, who are their enemies.

Psa 146:10

The Lord shall reign forever (comp. Psa 10:16; Psa 145:13). Even thy God, O Zion, unto all generations. On the restoration of Israel to its own land, Jehovah becomes emphatically once more “the God of Zion” (see Zec 2:10; Zec 8:3). And this he remains “to all generations,” since the Church of Christ is now the true Zion (Heb 12:22). Praise ye the Lord (see Psa 146:1).

HOMILETICS

Psa 146:1-10

Three fulfillments.

There are three ways in which these verses (or most of them) have been or are fulfilled.

I. IN DIVINE PROVIDENCE. In God’s dealing with his people Israel.

1. Israel found, again and again, that it was not in human alliances, but in the living God, that its true help was found (Psa 146:3-5). Princes and powers proved to be but broken reeds; but while Jehovah was sought and served, everything was secure.

2. Israel in captivity found its true hope and help in the living God. Though they were strangers in Babylon, yet they were not unkindly treated, and some of them rose to high places in the kingdom (Psa 146:9). Afflicted with “judicial blindness,” they gained enlightenment in the land of exile, and learned truth there (respecting the Divine unity) which they never lost (Psa 146:8). God’s word of promise was fulfilled, and he proved himself to be the Lord of truth and faithfulness, and the Lord of all power and might (Psa 146:6). God “lifted up” their hearts when “bowed down;” he gave them the precious hope of restoration; he opened the prison door and set the captives free (Psa 146:7). Thus he executed judgment for the oppressed (Psa 146:7), as he had done more strikingly when Israel groaned under the bondage and hardships of Egypt.

II. IN THE LIFE AND WORK OF JESUS CHRIST. In the course of his ministry our Lord wrought these wonders, conferred these very blessings with a kind and bountiful hand. He fed the hungry in their need (Mat 14:1-36; Mat 15:1-39.). He set free the poor lepers who were bound fast by stern prohibitions, and let them return to their own home, and released those who were enslaved still more sadly by demoniac possession. He opened the eyes of those who had lost their sight, or were actually born blind. He raised up the prostrate paralytic, and straightened with gentle hand the woman that was so “bowed down that she could in no wise lift herself up” (Mat 9:1-38.; Luk 13:1-35.). He showed kindness to “the stranger,” to the Samaritan leper, to the Syro-phoenician woman. He was most gracious to those who were “bowed down” under the weight of social hatred and contempt; he “raised” the publican and sinner, and gave them a place by his side in his kingdom.

III. IN OUR OWN SPIRITUAL EXPERIENCE. The Lord Jesus Christ now, by the means of his sacred truth and by the power of his Divine Spirit, does “greater things than these” at which men marveled when he lived on earth.

1. He satisfies the hungry and thirsty souls with heavenly wisdom. We earnestly, perhaps intensely, crave the truth which, try how we may, we cannot discover by our own effortsthe truth about our God and ourselves, and the way to life eternal. He who is himself “the Way, the Truth, and the Life” can and does minister to our hungering hearts, and gives us the bread of which he that eats never hungers more.

2. He breaks the bonds of those who have been bound down; he looseth the prisonersthose enslaved by vice and sin, held fast in the cords of their own iniquity, needing a Divine hand to release them (Joh 8:36).

3. He enlightens our understanding, he illumines our soul, so that we see that to which we had been blind beforeour own sinfulness, the freedom and fullness of the grace of God, the blessedness of his salvation, the liberty of loving service.

4. He gives rest and peace to the burdened spirit. We have been “bowed down” under the weight of conscious guilt; but in Jesus Christ we have peacedeep, true, lasting; the peace of GodChrist’s own peace (Rom 5:1; Php 4:7; Joh 14:27).

5. He offers his friendship to the obedient; he “loveth the righteous.” We are his friends if we keep his commandments; he “will love us and manifest himself to us if we keep his Word,”

HOMILIES BY S. CONWAY

Psa 146:4

Thoughts that perish.

It has been remarked that whilst in so large a part of the Bible we have the history of the Church, in the Psalms we have the voice of the Church. And a very varied voice it isvaried as are the vicissitudes and manifold experiences of the people of God. But here, at the close, the tremulous tones of sorrow and distress, of fear and anxiety, and of piteous pleading, which we have so often met with, are all hushed, and instead, we have one jubilant note of praiseat eventide there is light. It is with this Book of Psalms as it is with those who love it most, that both for it and them there is this bright and gladsome ending. But it is for them only. Here, in the words which are before us, a very different termination is contemplated. The enemies of God and of his people are spoken of; and concerning them and their utter extinction, the psalmist declares that not only do they dietheir “breath goeth forth”but their bodies crumble into dust”he returneth to his earth”and even their very thoughts perish. They may have boasted loudly of what they would dohave breathed out threatening and slaughter; but death comes, and in that very day their thoughts perish. Now, in considering this declaration, let us

I. EXPLAIN ITS MEANING.

1. It tells of men‘s thoughts. Thoughts are the rulers and real governors of men. The power of thought is man’s noblest faculty, and its results are more far-reaching than that of all his other powers. By it he is distinguished from, and raised above, all the rest of the creation of God; and upon the use of this faculty depend his character and condition now, and his eternal destiny beyond the grave.

2. But it is said that men‘s thoughts perish. This is not true of all thoughts of men, for many of them do not perish, but live with a vigour and vitality, after the death of him in whom they originated, far greater than ever they possessed during his lifetime. And this has to be said even of many of those thoughts which it were well for men that they should perish; for embodied in books, imprinted on the hearts and nature of children, transmitted from one generation to another, it is all too plain that evil thoughts may live on, and work wide mischief, though the men whose minds first conceived them have long passed away. Happy would it have been for us if their thoughts had perished with them; but they have not, and in a very real and awful sense, “he that is unholy is unholy still, and he that is filthy is filthy still.” And assuredly good thoughts do not perish. What is the Bible, but the record of holy and precious thoughts, which have by no means perished, and which are fruitful of good now, perhaps, more than at any previous period since they were given to the minds of the holy men of old who spake or wrote them down? And what do we not owe to the recorded or remembered thoughts of good men now no more? How the deep convictions of such men, expressed not only in words, but in their lives, have influenced those who have come after them, even to many generations! It is, therefore, certain that all men’s thoughts do not perish in that very day on which they die. But our text is true of all unembodied thoughts. Like as it was needful for God to become incarnate if men were to fully know him, or, indeed, to know him at all, so those spiritual product of our mindsour thoughtsmust take form and substance, body and shape, if they are to have any influence upon ourselves or others. And they do this in many ways. They are seen in character. “As a man thinketh.; so is he;” so that we can reason back from a man’s character to the nature of his thoughts. And in the character of others. Now, a man’s children reveal not seldom what he is; what his main thoughts have been are shown by the impress they have left on them, and this both for good and evil. And they are heard or read in his wordsin a man’s letters, or books, or discourseand thus their influence is made permanent. And in deeds. These stereotype thought, and make for it an abiding power. Now, such thoughts do not perish with a man’s earthly life; they continue, and often increase in power. But all other thoughts perishall such as are merely thoughts, and have never been embodied in character, or word, or deed. And there are a vast number of these. Mere purposes and intentions that remain such. The psalmist is comforting himself with the reflection that the wild, cruel purposes of the foes of God’s people will all come to naught when those who have formed them die. And for the blessing of the Church of God, what a host of these thoughts have perished! And so, too, with good intentions, if they are not acted on. The road to hell is paved with such. Death comes, and “in that very day,” etc.

II. ILLUSTRATE ITS TRUTH. The endeavors against Israel in Egypt. The destruction of Sennacherib. Haman’s wrath and discomfiture. Deliverances of the Church in the age of the martyrs, through the death of persecuting emperors. Destruction of the Armada, etc. And there have been illustrations also on the side of those who had cherished good purposes, but put off fulfilling them. Felix, who said to St. Paul, “Go thy way, and at a more convenient season,” etc. Herod, who heard John the Baptist gladly, but ended by putting him to death. And the sad but large army of the waverers and unready ones, who are found in every rank and order of society, in the Church and in the world, in public positions and in such as are obscure. All these furnish proof and illustration of our text. And there was that rich fool to whom God said, “This night thy soul shall be required of thee,” etc. (Luk 12:16, etc.).

III. POINT OUT ITS LESSONS. They are such as these:

1. Of thankfulness; that God so puts an end to the evil purposes of evil men.

2. Of diligence. “What thy hand findeth to do,” etc. Have done with the halting, wavering, fruitless thinkings, and do what God would have thee do; and at once, lest thy thoughts perish with thee.

3. Seek to have thy mind filled with thoughts that will not perish, but that shall live and bless thee and many more besides.

4. Commit thine heart into God‘s keeping; “for out of it are the issues of life.”

5. By surrender to Christ hasten the day when all thine evil thoughts shall perish from out of thy mind, and Christ’s thoughts shall take their place.S.C.

Psa 146:5-10

The happiness of him that hath the God of Jacob for his Help and Hope.

These verses are a statement of the solid reasons of that happiness.

I. THE LORD‘S INFINITE POWER. (Psa 146:6.) He is the Creator of the heavens and the earth, “the sea, and all that therein is.” He is the mighty God, and infinite in power.

II. HIS ETERNAL TRUTH. He is faithful to his Word; he “keepeth truth for ever.” None ever trusted in him and found his Word to fail. Contrast this with human help.

III. HIS BOUNDLESS COMPASSION. See what an array of poor, helpless, and miserable ones are here enumerated as the special objects of his goodness.

1. The oppressed. (Psa 146:7.) For them, when none else can or will, he executeth judgment, and avenges them of their adversaries.

2. The hungry, the starving poor; to them he giveth food.

3. The prisoner; those immured in the tyrant’s dungeon, or shut up in rigid captivity.

4. The blind. In all ages, in the lands of the Bible, blindness was a calamity as common as it was terrible; to give them sight was, therefore, one of the chiefest mercies of God, and declared his bounty and goodness as great indeed.

5. The bowed down. What a vast company of these human experience has ever furnished! The burden of care, the weight of responsibility, the crushing power of sorrow,these are ever at work to recruit the ranks of the bowed down. But it is the Lord’s special officean office to the fulfillment of which not only the psalmist here, but myriads of God’s people in all ages, bear their testimony, to raise up them that be bowed down (Luk 13:10-17).

6. The strangers. In our day, in Christian lands, the stranger is not so forlorn a being as he undoubtedly was in the days of the psalmist. Then, to live on the other side of a river flowing between one territory and another, made a man a rival, a foe, as the very etymology of the word “rival” tells, and bound you to treat him as your deadly enemy. Hence, for a man to be a stranger in a strange land was to be exposed to all manner of insult and wrong, and to be in continual peril of life itself. Israel had been such a stranger, and knew all the miseries of such a lot; but he here bears his testimony that “the Lord preserveth the strangers.”

7. The desolate by bereavement. The fatherless and the widow are selected as types of the most desolate of all. Remember the parable of the importunate widow as showing the peril of oppression on the part of cruel adversaries, and of neglect and injustice on the part of a corrupt and unscrupulous judge. If God did not interfere for these desolate ones, none other would. But “he relieveth,” etc. Such is the compassion of the Lord our God; and when a man knows this, not merely by hearing of it, but by actual experience, how can he keep from rendering praise to the Lord? The very stones would cry out if he were silent.

IV. HIS PERFECT RIGHTEOUSNESS. Hence it is that he executeth judgment for the oppressed, He will not suffer wrong to prevail; but” the way of the wicked he turneth upside down,” for “the Lord loveth the righteous.” It is delightful to think of the compassion of God; but even that would not so stir our hearts were it not that it is all based on righteousness. Man’s great longing is for justiceright between man and manbut as yet he has never fully attained to it; and he never will until the righteous Lord, who loveth the righteous, is recognized and rejoiced in as our Lord and King. But even here and now God gives us to see his righteousness; for have we not read and heard of and seen, and that again and again, “the way of the wicked” turned “upside down”? Here, again, is another full-flowing fountain of praise.

V. HIS PERPETUAL REIGN. (Psa 146:10.) Even could we attain, as one day we shall, to the joy of witnessing the Lord’s righteous, loving, and holy rule thoroughly and universally established, his kingdom actually come, and his “will done on earth, even as,” etc.; yet, if it were but a passing and temporary dominion, destined after a while to come to an end, how that would sadden all our hearts, and silence the praise that would otherwise rise perennially towards God the Lord! But “the Lord shall reign for ever unto all generations.” Well, therefore, may we, and will we, praise the Lord.S.C.

Psa 146:5

The God of Jacob.

There is true blessedness in the service of God. Listen to the oft-repeated declaration of joy in God with which these psalms are full. “As the hart panteth,” etc.such is the constant theme. And the like declaration is found throughout the Old Testament. And in the New Testament likewise. If we had a Book of Psalms in this, as in the former part of the Scriptures, we should find that the joy of God’s people in him was realized in no less degree, and sung of in no less exalted strains. For we have the record of Christ’s servants, who, though mournful, were yet always rejoicing. We see SS. Paul and Silas in their dark prison cell at Philippi, and we hear the psalms in which they sang aloud their praises unto God at that midnight hour, amid all the pain and outward misery of their lot. And we read St. Paul’s letters, written during his imprisonment at Romesuch as that to the Church at Philippi, the key-note of which is joy. And we clearly gather from all this that the service of God was no less blessed in the days of the New Testament than it was in those of the Old. And we find our Lord beginning his first great sermon with the eight-times-repeated declaration of blessedness for his followers. And when in the depths of his own sorrow, when the shadow of the cross enshrouded him, and its darkness was such as could be felt, even then he told of his joy, and prayed that his disciples might share therein. And the universal consciousness of men attests that God is the soul’s true Solace and Strength; the widespread profession of religion in our day is but the confession of the human heart of its need of God; man’s weak, wayward will too often hinders from full obedience to what conscience declares, but it has not hindered nor destroyed the declaration itself. The young ruler went away sorrowful, but his sorrow was the confession of the blessedness he had lost. But his conduct, and that of those numerous ones who cannot bring themselves altogether to reject God’s call, alike show the conviction within them that, as our text declares, “happy is he that hath the God of Jacob for his Help,” etc. But if those who never heartily act upon it nevertheless have this conviction, how much more deeply is it felt by those who yield to it, and who seek and find that God whose service is ever blessed! But here the happiness of God’s service is especially connected with the fact that God is the God of Jacob, and that the Lord was his God. The reason of this was because

I. THE GOD OF JACOB IS ONE WHO COMES NEAR TO US, SO THAT WE MAY KNOW HIM. It was so with Jacob. See in his history how often God came near to himat Bethel, when serving with Laban; at Peniel; and at yet other times and places; so that there is left upon our minds the conviction that it was the continual privilege of Jacob to enjoy this communion with God. God was Jacob’s God because he was thus willing to come near to Jacob, and to be known by him as his God. Now, such knowledge of God as this must minister to the happiness of a man. Where should we be, in the midst of all the bewildering confusion of affairs, as it seems to us, unless we had the faith of God? What a cage of wild beasts this world would quickly become were the faith of God to disappear from men’s minds! In times of ease and prosperity, when men have more than heart can wish, and fare sumptuously every day, they may imagine that they can do without God; and, so far as any acknowledgment of him on their parts is concerned, they do deny him altogether. But in the dark hours of life, and when heart and flesh failas sooner or later they willthen the need of God is felt and confessed as it ought always to have been; then it is seen that “happy is he that hath the God,” etc. And it is seen by him who hath such Help not in dark hours only, but at all times. Who can tell the quiet of mind, the holy strength, the calm patience, the unquenchable hope, the unfaltering trust, that are begotten of this most blessed Help? And as he was willing to reveal himself to Jacob, so will he to us; and in Jesus Christ our Lord he has revealed himself, and promised to be with us always. “God made us for himself, and our heart has no rest until it finds rest in him.”

II. NOT ONLY MAY WE KNOW HIM, BUT HE IS ONE WHO KNOWS US. “He knoweth the way that I take.” With what constant interest does God appear to have watched over all the way along which Jacob had to go! When Jacob did not think God was near him, he was so, as at Bethel. And at the end of his life he tells of God as “the God who fed me all my life long the Angel which redeemed me from all evil.” He was not to Jacob, he need not be to us, any mere abstract, far-away Being, but one God. It is true of us who trust him that he interests himself in our concerns. In all that affects his people he takes a living and a loving interestnot alone in their religious life, but in their secular, business, everyday life as well. Do let us believe this. We are very apt to forget it, if not question and almost deny it. But God is called the God of Jacob for this very reason, that we may joyfully know him as the God who careth for us at all times.

III. AND BECAUSE JACOB SO REPRESENTS US ALL. God is often spoken of as the God of Abraham and of Isaac. And so he was; but they lived on so lofty a planewere, especially Abraham, such heroes of faith, that we, poor, feeble, imperfect, stumbling, falling people that we are, fail to get much consolation out of that name. But when we are told that he is the God of Jacob, then we come to see that he is just the God such as we all need. We want a God who will be gracious, and will not cast us off and throw us over because of our sins. He will punish us for them, as he did Jacob, and hold us down to the punishment until we will let the sin go; but he will not cast us off. No; he is the God of Jacob, and we are all of us far more Jacobs than we are Abrahams. And he will ever keep before us bright hope. All along through the weary way that the patriarch had to take he Was cheered by the promise of God which he had received at Bethel. He never forgot it; it shone like a beacon-light before him, and its good cheer never left him. The opened heavens, the throne of God, the ladder uniting earth and heaven, the angels ascending and descending,this vision, ratified with repeated promise, was the mainstay of his soul, and enabled him to go forward on the way God had appointed for him.

IV. AND IT IS THUS GOD DEALS WITH US. We have “the hope set before us,” and, “looking unto Jesus,” we are strong to run the race set before us. And meanwhile we have given to us blessed installments of what hereafter we shall abundantly receive. We have, or may have, the sense of God’s forgiveness, the blessedness of the pure in heart, the joy of God’s presence, and the fellowship of the Holy Spirit; and each of there precious gifts serves but to confirm and intensify our hope. But the all-important question isHave we the God of Jacob for our Help? We may not have, but yet we may have, very much that is good and fair. God may fill your veins with health, your coffers with gold, your rooms with all things of beauty, and your whole life with comfort and outward ease. “But you are like in such case to those trees which in the winter-time are called Christmas-trees. One feels a kind of pang at the first sight of such a tree. No doubt it is beautiful in its way, with the little lights twinkling among the branches, and the sweet gifts of affection hanging from every spray. But the tree itselfare you not sorry for it? Rooted no longer, growing no more. No more circulation of the living sap, no more sweet discoursing by its means between air and soil, between soil and air. The last waves of its life are sinking, and the more you hang upon it and the more you gather round it, the faster it will die” (Dr. A. Raleigh). And if our hope be not rooted in the God of Jacob, we are like one of those trees. Loaded, it may be, with all manner of pleasant things, and surrounded with affection, but dying all the while. Let it not be so with us, for it need not.S.C.

HOMILIES BY R. TUCK

Psa 146:3

The vanity of human trusts.

“Rely not even on pious princes, they are but men, and many princes will be arrayed against you; but trust God. This sentiment was naturally awakened by the circumstances of the period of return from the Captivity, to which these psalms belong.” “This psalm was evidently composed for a time of great national depression, when the community, sick of dependence on the favor of foreign princes, turned more and more to the thought of the eternal righteousness and faithfulness of Jehovah.”

“Oh, how wretched
Is that poor man that hangs on princes’ favors!”

“The word employed, n’diblm, means primarily free-will givers or benefactors, so that it is not the capriciousness of earthly potentates that is in view, but their inability, willing or not, to render substantial assistance.”

I. THIS IS THE LESSON WHICH THE RACE HAS TO LEARN. In the light of it may be read the story of humanity. That story begins with the safety and innocence of free-willed, voluntary dependence. It passes into the peril and disaster of self-reliance. Ages unfold a thousand forms in which man vainly tries to remedy the disaster into which he has brought himself by relying on the aid of his fellow-man. The universal hopelessness of such reliance, however tried, will bring round the race at last to the safety and virtue of full and entire and obedient trust in God.

II. THIS IS THE LESSON WHICH THE INDIVIDUAL HAS TO LEARN. It is the lesson to be learned in every life that is lived; and yet some never seem to learn it. The more marked instances of the untrustworthiness of man, which sometimes bring about our material ruin, are but prominent and impressive illustrations of an insufficiency which belongs to humanity, and is found in some degree affecting every form of human relation and alliance. Measures of trust in men are permissible, and bring much of the restfulness and joy of life; but absolute trust in man is never safe. Even from our dearest and best friends of earth we learn to turn to God, and find in him, and in him alone, our soul’s refuge and rest.R.T.

Psa 146:5

“The God of Jacob.” It is suggestive that Jacob should be thus singled out, and God should be presented in the special relations that he bore to that particular patriarch. God is the God of Abraham and of Isaac; but while there is much to be learned of God from his relations to them, there wasand in an unusual sense there was for the returned exilessomething special to learn about God from his relations with Jacob. The point of interest seems to lie in these contrasts.

I. ABRAHAM AND ISAAC LIVED, ON THE WHOLE, RESTFUL, QUIET LIVES; JACOB LIVED A LIFE OF STRAIN AND CHANGE. The impression left on us by the lives of Abraham and Isaac is that of peaceful careers. Their movements were quiet tribal migrations, and the troubles they passed through were only family experiences and neighborly quarrellings. From them we learn what God is in relation to the usual and commonplace in human experience. But Jacob was a man who was tossed about from the beginning to the end of his days. A quiet, home-loving man, who was never permitted to be quiet. He had a life full of stern experiences; the strain was on him right up to life’s close. We cannot wonder that the returned exiles, who found they had entered upon a very hard experience, should think of Jacob, and comfort themselves by recalling what God had been to him. The “God of Jacob” is the God of the checkered life.

II. ABRAHAM AND ISAAC HAD, ON THE WHOLE, GOOD NATURAL DISPOSITIONS; JACOB HAD A TAINT OF EVIL IN HIS NATURAL DISPOSITION. God is the God of those who are born amiable, as Samuel was; and the most beautiful flowers of character are those in which grace is triumphant in sanctified amiability. And yet most of us turn anxiously to inquire what God was to Jacob, who was not born amiable, who carried from his mother a guileful, grasping, and over self-reliant taint of evil. God could be the God of Jacob. True, a man with such a disposition will make for himself a hard, stern life. And it is well for him not to have that easy life which would only nourish his evil. But God is in full and direct relations with the man in whom principle is struggling for mastery over frailty. But that just describes Jacob, and may just describe us.R.T.

Psa 146:6-8

Satisfaction in the activity of God.

Herein is a marked contrast between Jehovah, the God of revelation, and all the gods which men have of themselves created. Man always imagines his supreme God as quiescent, impassive, eternally still. Revelation presents to us God as ceaselessly active, never still, everywhere working. All creation, involving sustenance, involves the constant energy and enterprise of God. Brahma is the infinitely silent one. The figures of a Buddha embody the perfection of listlessness and indifference. The Lord Jesus Christ gave us our primal and essential thought of God when he said, “My Father worketh hitherto, and I work.”

I. MAN IS SURROUNDED WITH THE ACTIVITIES OF EVIL. More than surrounded, for there is the more serious activity of evil within him. What has to be taken into full account is that evil is a ceaselessly and energetically active force. That truth is embodied for us in the description of evil as “a roaring lion, walking about, seeking whom he may devour.” It is on account of that activity that we are bidden to “watch” When men sleep, the enemy is active, and goes sowing tares in their fields. One thing often surprises men. Temptation takes them at unawares; sometimes in their times of conscious strength, sometimes when they are unconscious of their weakness. Morning, noon, and night we have to take account of ever-active evil.

II. MAN NEEDS THE ASSURANCE OF THE SUPERIOR ACTIVITY OF GOD, illustrated by the way in which this need was felt by Persians, and met by Zoroaster, who taught the superior activity of Ormuzd over Ahrimana superior activity which assured a continuous as well as a final triumph. This psalm brings on us an answering impression of the activity of our good God. And it is an activity

(1) in the sphere of the things that affect man, and

(2) in man himself. For it is the chief charm of the activity of God that we may think of it as the sanctifying activity of the Holy Spirit, who “dwelleth with us and in us,”R.T.

Psa 146:9

Types of the helpless.

The stranger, the widow, and the orphan are constantly presented in the Law as objects of compassion and beneficence. “God obtains right for the oppressed, gives bread to the hungry, and consequently proves himself to be the Succorer of those who suffer wrong without doing wrong, and the Provider for those who look for their daily bread from his gracious hand.”

I. THE ORPHAN IS THE COMMON TYPE OF THE HELPLESS IN ALL LANDS. Before powers of self-help are developed, he is deprived of both the father who earns for him, and the mother who cares for him. The God of the helpless is at once revealed when he is called the “Father of the fatherless,” and when it is said, “In thee the fatherless findeth mercy.”

II. FOR THE WIDOW AS A TYPE OF THE HELPLESS, IT IS NECESSARY TO THINK OF THE WILLOWS OF EASTERN LANDS. Illustrations may be taken from India. There the widow is not allowed to marry again; she is unable to work for her living, and would not be permitted to do so if she could; and, worse than all, at home she is only tolerated, for her husband’s death is regarded as a judgment on some sin of hers. It is of the tenderest significance that God is called the “Judge of the widow,” and that he is represented as saying, “Let the widows trust in me.”

III. THE STRANGER IS AN EASTERN TYPE OF HELPLESSNESS, Modern civilization has destroyed personal concern for the welfare of strangers. It has provided its hotels and institutions, and shifted on to public bodies its individual concern. But in the East the stranger arriving at any place was freely offered hospitality; every home was open to him. He was recognized as temporarily helpless, because for the time away from home and friends.

Think, then, how the good man is influenced by these three types of helplessness. And from the good man rise to think of God as moved by the pitiful sight of the widow, the hopeless outlooking of the orphan, and the anxious inquiring of the desolate stranger. They, and all helpless ones, may be sure of two things:

1. God will help them to help themselves.

2. God will help them when they cannot help themselves. “Friend of the friendless and the faint.”R.T.

Psa 146:9

Divine judgment in the confusion of plans.

“Turneth upside down,” or “bends aside.” “The Divine providence, when the wicked man has laid out his plans, and looks as it were along a plain and level road of prosperity, bends the prosperous course aside, makes the path crooked instead of straight, full of trouble and calamity instead of prosperous and sure.” “That which happens in the course of God’s providence, and as the inevitable result of his righteous laws, is usually ascribed in Scripture to his immediate agency.” “Turneth upside down.” “He fills it with crooked places; he reverses it, sets it down, upsets it. That which the man aimed at he misses, and he secures that for himself which he would gladly have avoided. The wicked man’s way is in itself a turning of things upside down morally, and the Lord makes it so to him providentially. Everything goes wrong with him who goes wrong” (C.H.S.).

I. PLANS MADE WITHOUT GOD WILL HAVE, SOONER OR LATER, TO TAKE GOD INTO ACCOUNT. The honest truth is that man can never safely make any plans without taking God, and God’s relation to things, into consideration. And yet this must be acknowledged as a truthful description of the wicked man”God is not in all his thoughts.” But all man can ever do is, strong-willedly persist in putting God out of consideration. And God may respond by leaving him alone for a while. But the man cannot keep up his self-willedness long, and God will not keep aloof forever. When God puts himself into consideration, man’s schemes are confused, and man’s plans fall about him in ruins. Man proposes; God disposes.

II. GOD WILL SURELY OVERRIDE ALL MAN‘S SELF–WILLED PLANS IN THE LONG RUN. Asaph and the psalmists of his class are full of fretfulness because the plans of the wicked seem to succeed. “He brmgeth wicked devices to pass. But Asaph goes into the sanctuary of God, and then he understands their end. Wait but a while. God is sure to “arise and shake terribly the earth,” and shake down the most apparently stable erections of self-willedness.R.T.

HOMILIES BY C. SHORT

Psa 146:1-10

God alone worthy of trust.

“Bears evident traces of belonging to the post-Exile literature; and the words of Psa 146:7-9 are certainly no inapt expression of the feelings which would naturally be called forth at a time immediately subsequent to the return from the Captivity.”

I. EVEN THE MIGHTIEST OF MANKIND ARE UNWORTHY OF TRUST.

1. They cannot save in our greatest extremities. “In whom is no help.” From want of ability and often from want of wilt.

2. The plans and projects of man soon come to an end. (Psa 146:4.) His purposes perish, and he passes away. The masters of one age are deposed by those who come after them, and their systems are exploded.

II. THOSE ONLY ARE HAPPY WHO TRUST IN JEHOVAH. (Psa 146:5-10.)

1. God is the almighty Creator. (Psa 146:6.) Of the heavens, the earth, the sun, and all living things. This is power, spiritual and physical.

2. God unchangeably adheres to the fulfillment of his promises. (Psa 146:6.) “Keepeth truth for ever.” Men easily change their mind, and do not keep their word.

3. He obtains right for the oppressed. (Psa 146:7.) Cannot allow unrighteous men a final triumph over the weak and unprotected. Succors those who suffer wrong without doing wrong.

4. Provides daily bread for the poor and needy. (Psa 146:7.) God is a bountiful God, “who giveth to all men liberally, and upbraideth not.”

5. Is beneficent and gracious, as the Ruler of men. (Psa 146:7-9.) “Looseth the prisoners“ (Isa 61:1). “Openeth the eyes of the blind“both of the mind and the body. “Raiseth up the fallen, and upholds the fainting.” “He loveth the righteous,” but he is tender towards all the naturally defenselessthe strangers, the widow, and the fatherless.

6. God‘s kingdom endureth forever. (Psa 146:10.) The eternal duration of his kingdom is the guarantee for its future glorious completion, and for the ultimate victories of love.S.

Fuente: The Complete Pulpit Commentary

Psalms 146.

The Psalmist voweth perpetual praises to God: he exhorteth not to trust in man. God for his power, justice, mercy, and kingdom, is only worthy to be trusted.

THESE five last psalms are particularly stiled the Hallelujahs, because they both begin and end with that word. The Vulgate, LXX, and other ancient versions, ascribe this psalm to Haggai and Zechariah. It was probably written after the captivity, when the Jews found it was in vain to rely upon the favour of princes; some of whom hindered the building of the temple, as much as Cyrus at the first had furthered it.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 146

1Praise ye the Lord.

Praise the Lord, O my soul.

2While I live will I praise the Lord:

I will sing praises unto my God while I have any being.

3Put not your trust in princes,

Nor in the son of man, in whom there is no help.

4His breath goeth forth, he returneth to his earth;

In that very day his thoughts perish.

5Happy is he that hath the God of Jacob for his help,

Whose hope is in the Lord his God:

6Which made heaven, and earth,

The sea, and all that therein is:

Which keepeth truth for ever:

7Which executeth judgment for the oppressed:

Which giveth food to the hungry.
The Lord looseth the prisoners:

8The Lord openeth the eyes of the blind:

The Lord raiseth them that are bowed down:
The Lord loveth the righteous:

9The Lord preserveth the strangers;

He relieveth the fatherless and widow:
But the way of the wicked he turneth upside down.

10The Lord shall reign for ever,

Even thy God, O Zion, unto all generations.

Praise ye the Lord.

EXEGETICAL AND CRITICAL

Contents and Composition.This Psalm begins and ends with the familiar liturgical formula (Psalms 111 ff.). It has many points of coincidence with the preceding; but this does not necessarily lead to the conclusion that both were composed by the same author (Delitzsch), or that the one before us is the last of a dodecade, supposed to begin with Psalms 135. (Hengstenberg). It is merely its place in the Psalter that is due to this relationship, being the first of the five Hallelujah-Psalms which conclude the collection. At a later time this last group was used in the daily morning prayers, portions of other Psalms and Books of the Old Testament being united with it. Among the Rabbins the name Hallel was applied sometimes to this whole group, and sometimes to its several parts, but especially to Psalms 148, 150; but it was called the Greek Hallel, in distinction from the so-called Egyptian Hallel, recited at the feasts.

The allusion in 1Ma 2:63 to Psa 146:4 does not decide for a composition in the Maccaban period (Venema). It is taken specially by Hitzig as an allusion to the name of Demetrius. The superscription in the Septuagint, Vulgate, and Syriac: Of Haggai and Zechariah, is of just as little historical value. We can only infer from the language a post-exilic period, and from the contents a condition of the people in which they were oppressed, and in need of consolation and direction to look to God for aid. The purpose of the Psalm is to give this direction by exhibiting some of Gods attributes. After a preliminary warning not to trust in princes, for they are perishable men (Psa 146:3-4), these attributes are presented, supporting the declaration that the man is blessed who relies with all assurance upon the God of Israel as his God (Psa 146:5-9). These strophes form the kernel of the Psalm, and are inclosed by an introduction, in which the Psalmist calls upon himself and promises to praise God (Psa 146:1-2), and a conclusion (Psa 146:10) full of assurance of the uninterrupted and eternal continuance of Jehovahs kingly government.

[Hengstenberg: That this Psalm is not contemporaneous with the preceding Davidic Psalm. is clear from the fact that it does not rest upon the Davidic Psalms, and from the traces it contains of a late post-exile periodthe hallelujah, which is never found in Psalms which bear the name of David, comp. Psalms 104, where it first occurs, and Psalms 105; the borrowing of Psa 146:1-2 from Psalms 104, which was composed after the exile, and of Psa 146:3 from Psalms 118, which was sung when the foundation of the Second Temple was laid. That the Psalm was composed at a period of great depression for the people of God, is indicated by the predicates of God, which are all of a kind fitted to elevate the distressed, console the afflicted, and give them confidence in their God.J. F. M.]

Psa 146:1-8. The introduction follows Psa 104:1; Psa 104:33-34, comp. Psa 103:22. Psa 146:3 recalls Psa 118:8 f., Jer 17:5; and Psa 146:4, Psa 104:29. Psa 146:5 is similarly related to Psa 144:15; Psa 33:12; Psa 35:2 after Exo 18:4; the beginning of Psa 146:6, to Psa 115:15; Psa 121:2; Psa 124:8; Psa 134:3; Psa 146:7 a., to Psa 103:6; Psa 146:7 b., to Psa 104:27 f., Psa 107:9, Psa 136:25, if not to Psa 33:19; Psa 37:19; Psa 146:7 c. to Psa 105:20. [On Psa 146:6, Perowne: Who keepeth. In the series of participles marking the several acts or attributes of God in this and the next two verses, this only has the article prefixed, perhaps because the Psalmist designed to give a certain prominence or emphasis to this attribute of God, that He is One who keepeth truth for ever. It is in fact the central thought of the Psalm. For upon this ground beyond all others is God the object of trust. He is true and His word is truth, and that word He keeps not for a time but for ever. In Psa 146:8 the context shows that it is a figure applied to physical weakness, as in Deu 28:29.J. F. M.]

Psa 146:9-10. The strangers are usually combined in the singular with widows and orphans (Deut. and often). The plural here is scarcely to be referred to the Jews who dwelt together for defence in foreign lands (Hitzig). The crooked way of the wicked, in which death lies (Pro 12:28), is turned by Jehovah down towards, hell (Pro 15:24, comp. Pro 2:18, Pro 1:6). [Delitzsch: There is only a single line devoted to this manifestation of Jehovahs punitive justice. For He rules in love and wrath, but delights most to rule in love. And Jehovah is the God of Zion. The eternal duration of His kingdom is also the pledge of its glorious perfection, the triumph of love. Hallelujah!J. F. M.]

HOMILETICAL AND PRACTICAL

Gods love the ground of our life and the matter of our eternal praise.Alas, how often do we trust when we should be afraid, and become afraid when we should trust!God has not only the power, He has also the will to help; and in both He remains unchangeably the same; but it is only those who trust in Him, that can make His faithfulness their consolation.

Starke: He who makes a man his god, must be expecting his god to die every hour.On meditating upon the frailty of life, let us strive to make all our plans pleasing to God, and then we will be able to enjoy their results in eternity.If you find anything in the world to give you confidence, do not make it your strength. What is not the God of Jacob, is not to be your strength.Fidelity and truth are declining very much among men in these last times; let true Christians then rely all the more upon the faithfulness of the God who abides by His promises.God is to His children all that they need. Nothing can befall them in the world, against which He cannot afford comfort, counsel and aidWhat a sweet word: the Lord loves thee! I would not take a kingdom for that word. Love unites Gods heart to mine.The everlasting kingdom of Christ affords reason to the citizens of the spiritual Zion, both now and for ever, to praise God.

Frisch: He who does not pass his life in the praise of God, is dead while he liveth.The favor of all men is worthless when God does not favor.When the favor of men ceases, that of God begins, and when the children of man withdraw the hand, then God truly begins to care for us.Rieger: The exhortation to praise God out of true trust in Him, is fitly accompanied by the warning, not to trust in man.Guenther: It is as though the psalms of praise Which arise from the suppliants lips, returned to him from God, as means of sanctification.Taube: How the precious name of the Lord becomes explained to us in different kinds of distress! the Saviour and Helper, the Redeemer and Liberator, the Comforter, the Physician of Israel, the Defender of His people, the Father and Guardian!A blissful vision of the time of fulfilment in the kingdom of rest, and the subject of our hallelujahs.

[Matt. Henry: Then is praise most pleasant when in praising God we have an eye to Him as ours, whom we have an interest in, and stand in relation to.That which is the great end of our being ought to be our enjoyment and employment while we have any being.It is a great support to faith, that the Redeemer of the world is the same who was the Creator of it, and therefore has a good will to it, a perfect knowledge of its case, and power to help it.Bp. Horne: There are no changes in the politics of heaven.Scott: With these glorious prospects before our eyes, how mean do the pursuits of ambition or connections with the great seem to us! and how needful does it appear to dissuade men from this common but destructive idolatry!J. F. M.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

The subject, begun in the former Psalm, is here continued. Praise may and will be opened by the church in time, but it will never cease through all eternity.

Psa 146:1

Hallelujah is the first and last word of this and all the remaining Psalms. A blessed method of adoring God, and what forms the employment of the church in heaven. Hence while the Psalmist recommends the plan, he resolves himself to follow it.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

The Grand Doxology

Psalms 146-150

How could the Book of Psalms end but in this way? Psalms cannot end in prose. Whether the arrangement is mechanical or inspired, it is the best possible. There is a fitness of things, and that fitness is realised in this peroration. It is as if a great broad river had suddenly become a resounding cascade; these five psalms are the final cataract. The Psalmist will have everything pressed into the choir. He will not have a small band. He ranges creation through, and brings everybody and everything into the orchestra. There goes out from him a great sound, “Praise ye the Lord.” Not only will he deliver this exhortation, he will exemplify what he means, and therefore he continues, “Praise the Lord, O my soul.” We must be on fire ourselves if we would set other people on fire. “While I live will I praise the Lord: I will sing praises unto my God while I have any being.” He will have all instruments pressed into this service. He knows all the instruments by name; he says, There are three sorts of instruments at least: the wind instruments, which a man seems to play with his soul “the Lord breathed into his nostrils the breath of life,” and with that heaven-given afflatus the truly praising soul addresses itself to the instrument; and there are stringed instruments as the harp and lute to which a man speaks through his hands, the soul running out at the finger-tips; there are also percussive instruments which a man must smite, as the drum, and the tambourine, the cymbals, the triangles, and instruments many. So he would have skilled fingers that know how to operate upon stringed instruments, and skilled strong fingers and hands quite a muscular service to make the drum throb, and take a share in this offering of hallelujah and acclaim unto God. He must have read all the Psalms before he wrote these five. He seems to have written all the Psalms as well as read them. There is a way of reading a book, which is the next best thing to having written it. To hear the book well read, to hear your own letter well uttered! There is an authorship of reading. It would seem as if this man had taken up all the great psalms and had rewritten them in his heart, and had come out at last with an appropriate conclusion.

In these five psalms we have great burst of praise. The instruments were made for the psalms. Everything was made for the Church. Perversions many there have been, and probably will be, but they are perversions, and must be recognised and stigmatised as such. No bad man has a right to any instrument of music. He holds it by no right that can be established in the court of equity; he does not know how to handle that thing of beauty, he does not know how to speak to that secret of sweet sounds. There is nothing more horrible than that a blaspheming man should sing at a sacred concert. There is no irony so unpardonable. Christian men should not support it. Christian service should be rendered by Christian people. For a man who has been guilty of anything that is vilely wrong to sing in any of the great oratorios is a lie seven times told; a black and most pestilent thing quite a horrible outrage to taste, to decency, to the genius of piety. Some have supposed that the Psalmist really did not desire to have all these instruments, but that he is simply struggling or working his way towards a great human appeal, namely, Praise ye the Lord: especially let Israel praise the Lord; he is simply trying to construct a great altar of Hebrew music. Grammatically that may be partly right; in a narrow sense of the terms, the Psalmist may have been fixing his thoughts wholly upon the human temple, and when he calls for a universal song his universe may have been restricted to Israel. Some men do not know the meaning of their own words. Great religious utterances have to be interpreted to the speakers themselves. Isaiah might profitably listen to a modern discourse upon his own prophecies, and be told what he meant when he used his own mother-tongue. I prefer, therefore, to take the larger construction, and to believe that the Psalmist was seeking to press everything into God’s service. He saw that the universe itself is silent music, a dumb poem, a most marvellous miracle in the expression of fitness, interdependence, harmony. Said he, This great universe wants but one little spark to fall upon it, and the whole will rise as if in flames of praise. Man has nothing to do in the way of improving the universe. Poor man! he can but take a little part of the universe to pieces, and call it science. He cannot improve the rotundity of the earth, he cannot add a beam to the moon. The Psalmist, looking upon these things from a great height, said, All this means something more than has yet been articulated: this silence is supreme eloquence, this is all that prose can do: God is waiting for the man whom he will inspire with the spirit of poetry, and if that man will let fall one short syllable on this miracle of prose it will become poetry infinite, ineffable. It will be a sad thing when a man can tell all he means. Do not believe that the grammarian can exhaust the Bible. Do not entertain the thought that the Bible-writers knew one ten-thousandth part of what they were writing about. They were instruments, they were the clerks of God, they were but scribes hired to do the work of human education. All things are tending in the direction of universal praise. If this were mere reverie, we might applaud it as such, and dismiss it; but all through these five concluding psalms there runs a line of sternest logic, boldest, truest, sweetest reasoning. This is so with the whole Bible. All its flowers are grown upon rocks; far below the fecundant soil lies the stable masonry. The flowers are thousands upon thousands, squared and cubed, and then redoubled and multiplied again; but under all there lies the base of truth.

Shall we join this praise? Which God shall we worship in song? The Psalmist says, I will give you his full address: this is the God “which made heaven, and earth, the sea, and all that therein is.” That is force, energy: how can I blow the instrument, or strike the string, or smite the drum in praise of force, though it be set out in strong typography on the printed page? Then saith the Psalmist, You have interrupted me, that is not the full address of the Most High; he but begins there, the continuance thereof is this, “Which keepeth truth for ever: which executeth judgment for the oppressed.” That is majesty, moral, spiritual, sublime. We might raise a tremulous hymn to such a Personality, but we should almost have to look down whilst we sang the adoring psalm. But, said the Psalmist, you have interrupted me, that, is not the full address of the Most High “Which giveth food to the hungry:” now he is domestic, companionable, approachable. “The Lord openeth the eyes of the blind:” now how tender, gentle, pitiful!” The Lord raiseth them that are bowed down:” then he is almost like one of them. “Praise ye the Lord.” Certainly! we must. We can adore majesty, and run away from it because it may overpower us by its intolerable sublimity, but if God feed the hungry, open the eyes of the blind, and raise them that are bowed down, we can look at him in the face whilst we are singing his hymns. But, saith the Psalmist, that is not all: “The Lord preserveth the strangers:” why, we are all strangers when we are two miles from the beaten track. “He relieveth the fatherless and widow:” what! the God of suns and constellations and universes on which no measuring-line has been laid, does he care for the widow and the orphan in their affliction? “Praise ye the Lord.” Here is an end of ecstasy. This is no sentimental rapture; this is a reply, praise answering love, a glorious consent, a concert which the universe approves. Herein must our musical education be perfected. An impious singer ought to be frowned down, avoided, and left desolate. It will be a sad thing when we admire the music and neglect the sentiment. The choir constituted by the Psalmist is a choir of appreciative, grateful, responsive hearts. Nor can he get away altogether from this line of annotation. He puts the same thought in many different ways. He does not neglect the majesty of the Lord; he represents the Lord as telling the number of the stars, and calling them all by their names; as covering the heaven with clouds, preparing rain for the earth, making grass to grow upon the mountains: he represents God as giving snow like wool, scattering the hoarfrost like ashes, casting forth his ice like morsels, and coming upon the universe with a cold before which it perishes. Then he runs parallel with all this, a line more than golden, a line more than loving: “Great is our Lord, and of great power: his understanding is infinite:” hear how the trumpets blare and roar as they utter that glorious sentiment! Now “he healeth the broken in heart, and bindeth up their wounds.” The Lord is the doctor of the family, the physician of the soul; as if neglecting the stars awhile, he comes down to human hearts.

Let us not then say that the Psalmist is a mere contemplatist or rhapsodist; he is a man who recognises the providential side of life, and will have a hymn appropriate thereto. If we made our providences the beginning of our psalms our psalms would never end. “He also exalteth the horn of his people, the praise of all his saints; even of the children of Israel, a people near unto him.” “The Lord taketh pleasure in his people; he will beautify the meek with salvation.” This is the providential aspect. Here is God working in human history. Here the Lord is building his own monument of love, and writing his own memorial of tender mercy, and the Psalmist calls us around this memorial and this monument that we may join him in holy rapturous song. We should count our family mercies before we determine where our hymn shall begin and end. We are poor reckoners if we begin with our disadvantages. We do not mean to end well; we are trying, however subtly or unconsciously, to get up a case against the goodness and mercy of God. We should begin at the other end: with the sunshine and the music, with all little things and great things that make up the best aspect of our home-life. Then when the Psalmist says, “I am going to sing,” we shall say, So am I: let us sing together that we may create an opportunity for others; let us announce our intention far and wide, and mayhap some will sing as followers who could not well begin the holy tune themselves. Thus praise becomes contagious, thus song begets song, until the whole universe is full of melody. There are some who have never sung. By the term “sung” we do not here mean anything that is technical or mechanical. There is a singing without words, there is a silent singing; there is a way of singing by sympathy. Sometimes people think they are not singing unless they can hear their own voices; certainly to uplift the voice is one way of singing: some can sing better through sympathy, they feel that others are expressing what they wanted to say, and in the expression of others they find rest and joy. Whether in this way or in that, every man should sing. Every man should recognise the providences of God. You were brought low, and he helped you; you were in the jungle of a tremendous thicket, and he relieved you; you were trying to thread your way through a labyrinth, and you found yourself coming back again and again upon your own steps, and he gave you the clue, and in an hour or two you were out at the wicket-gate free again, and you met the Psalmist there; for that Psalmist stands for us at every turn in life, and he said, “Praise ye the Lord;” and if you had not instantly answered in song, personal or sympathetic, you would have proved yourself unworthy of the divine deliverance.

The Psalmist indicates a retributive element in the service of praise: “Let the high praises of God be in their mouth, and a two-edged sword in their hand; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron.” These words have been fruitful of oppression. They have been misused by nearly all sections of the Church. No one section can blame another, saying, “You have perverted these words,” because we are all in one condemnation. We have mistaken fury for reasoning: we have forgotten that the democracy is heathenism, if it be not educated and morally inspired. It is not our business to strike off the ears of men, nor to throw chains upon kings, and fetters of iron upon nobles. They have to come down that is written in the books that cannot be burned but they must come down otherwise; not by violence, but by the uplifting of the general mass of the people; so there shall not be so much a coming down of some as the raising up of all; then the new democracy shall be the true aristocracy. Let us beware of religious oppression above all other. No one man, as we have often seen, has all the truth, nor ought to set himself up as the papal administrator of all that is right and wrong in intellectual beliefs. This man has part of the truth, and his brother has another part; they should meet, and mutually contribute; and the third man should add his share, and every other man contribute his quota, that from the sum-total of humanity we may get the sum-total of the revelation of God. You do not improve your oppression by singing to it. You do not make murder less murder because you dance your way to the scene of execution. Keep the high praises of God for holy hearts and holy mouths.

Fuente: The People’s Bible by Joseph Parker

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 Psa 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 Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 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; Psa 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: Psa 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, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

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

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

In Book V, Psa 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 Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 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 Psa 1 ; Psa 2 ; Psa 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” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

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

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

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

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

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

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

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

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

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

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

9. The keynote, or tune:

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

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

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 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 (Psa 56 ).

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

(6) Mahalath, an instrument (Psa 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 (Psa 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 (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 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, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 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 (Psa 90 )

2. Psalms of David:

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

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

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

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

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

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

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

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

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 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 (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

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

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 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 2Sa 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 (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

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

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

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

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

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

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

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 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 2Ti 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,” Luk 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 (Luk 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 (1Co 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” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 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, Psa 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 (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 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 Psa 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 Psa 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” (Mat 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?” (Mat 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? Psa 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” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 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” (Psa 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 (Psa 40:6-8 ; Heb 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” (Psa 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 Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 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 (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 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” (Psa 45:6 and Heb 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 Psa 102:25-27 quoted with slight changes in Heb 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, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 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, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 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: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 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. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 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: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

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

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 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” (Luk 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” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 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” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

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

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 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 Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 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 (Joh 2:17 ), he cites the messianic zeal predicted in Psa 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 Luk 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. Joh 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 Mar 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. Joh 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. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 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 (Mat 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 Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 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 (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

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

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 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 (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

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

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

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

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

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 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.” (Psa 22:1 ; Mat 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 (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 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 (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 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?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

XV

PSALM AFTER DAVID PRIOR TO THE BABYLONIAN EXILE

The superscriptions ascribed to Asaph twelve palms (Psa 50 ; 73-83) Asaph, Heman, and Jeduthun presided over the Levitical singers in the time of David. Their sons also directed the various bands of musicians (1Ch 25 ). It seems that the family of Asaph for many generations continued to preside over the service of song (Cf. Ezr 3:10 ).

The theme of Psa 50 is “Obedience is better than sacrifice,” or the language of Samuel to Saul when he had committed the awful sin in respect to the Amalekites. This teaching is paralleled in many Old Testament scriptures, for instance, Psa 51:16-17 . For thou delightest not in sacrifice; else would I give it: Thou hast no pleasure in burnt offering. The sacrifices of God are a broken spirit: A broken and a contrite heart, O God, thou wilt not despise.

The problem of Psa 73 is the problem of why the wicked prosper (Psa 73:1-14 ), and its solution is found in the attitude of God toward the wicked (Psa 73:15-28 ). [For a fine exposition of the other psalms of this section see Kirkpatrick or Maclaren on the Psalms.]

The psalms attributed to the sons of Korah are Psa 42 ; Psa 44 ; Psa 45 ; Psa 47 ; Psa 48 ; Psa 49 ; Psa 84 ; Psa 85 ; Psa 87 . The evidence that Psalms 42-43 were one poem is internal. There are three stanzas, each closing with a refrain. The similarity of structure and thought indicates that they were formerly one psalm. A parallel to these two psalms we find in the escape of Christian from the Castle of Giant Despair in Pilgrim’s Progress .

Only two psalms were ascribed to Solomon, viz: Psa 72 and 127. However, the author believes that there is good reason to attribute Psa 72 to David. If he wrote it, then only one was written by Solomon.

The theme of Psa 72 is the reign of the righteous king, and the outline according to DeWitt, which shows the kingdom as desired and foretold, is as follows: (1) righteous (Psa 72:1-4 ) ; (2) perpetual (Psa 72:5-7 ); (3) universal (Psa 72:8-11 ); (4) benign (Psa 72:12-14 ); (5) prosperous (Psa 72:15-17 ).

Psa 127 was written when Solomon built the Temple. It is the central psalm of the psalms of the Ascents, which refer to the Temple. It seems fitting that this psalm should occupy the central position in the group, because of the occasion which inspired it and its relation to the other psalms of the group. A brief interpretation of it is as follows: The house here means household. It is a brief lyric, setting forth the lessons of faith and trust. This together with Psa 128 is justly called “A Song of Home.” Once in speaking to Baylor Female College I used this psalm, illustrating the function of a school as a parent sending forth her children into the world as mighty arrows. Again I used this psalm in one of my addresses in our own Seminary in which I made the household to refer to the Seminary sending forth the preachers as her children.

The psalms assigned to the era of Hezekiah and Isaiah are Psa 46 ; Psa 47 ; Psa 48 . The historical setting is found in the history of the reign of Hezekiel. Their application to Judah at this time is found in the historical connection, in which we have God’s great deliverances from the foreign powers, especially the deliverance from Sennacherib. We find in poetry a description of the destruction and desolation of Jerusalem in the Lamentations of Jeremiah and in Psa 74 ; Psa 79 .

The radical critics ascribe Psa 74 ; Psa 79 to the Maccabean period, and their argument is based upon the use of the word “synagogues,” in Psa 74:8 . The answer to their contention is found in the marginal rendering which gives “places of assembly” instead of “synagogues.” The word “synagogue” is a Greek word translated from the Hebrew, which has several meanings, and in this place means the “place of assembly” where God met his people.

The silence of the exile period is shown in Psa 137 , in which they respond that they cannot sing a song of Zion in a strange land. Their brightening of hope is seen in Psa 102 . In this we have the brightening of their hope on the eve of their return. In Psa 85:10 we have a great text:

Mercy and truth are met together;

Righteousness and peace have kissed each other.

The truth here is God’s law demanding justice; mercy is God’s grace meeting justice. This was gloriously fulfilled in Christ on the cross. He met the demands of the law and offers mercy and grace to all who accept them on the terms of repentance and faith.

Three characteristics of Psa 119 are, first, it is an alphabetical psalm; second, it is the longest chapter in the Bible, and third, it is an expansion of the latter part of Psa 19 . Psalms 146-150 were used for worship in the second temple. The expressions of innocence in the psalms do not refer to original sin, but to a course of conduct in contrast with wicked lives. The psalmists do not claim absolute, but relative sinlessness.

The imprecations in the psalms are real prayers, and are directed against real men who were enemies of David and the Jewish nation, but they are not expressions of personal resentment. They are vigorous expressions of righteous indignation against incorrigible enemies of God and his people and are to be interpreted in the light of progressive revelation. The New Testament contains many exultant expressions of the overthrow of the wicked. (Cf. 1Co 16:22 ; 2Ti 4:14 ; Gal 5:12 ; Rev 16:5-6 ; Rev 18:20 .) These imprecations do not teach that we, even in the worst circumstances, should bear personal malice, nor take vengeance on the enemies of righteousness, but that we should live so close to God that we may acquiesce in the destruction of the wicked and leave the matter of vengeance in the hands of a just God, to whom vengeance belongs (Rom 12:19-21 ).

The clearest teachings on the future life as found in the psalms, both pro and con, are found in these passages, as follows: Psa 16:10-11 ; Psa 17:15 ; Psa 23:6 ; Psa 49:15 ; Psa 73:23-26 . The passages that are construed to the contrary are found in Psa 6:5 ; Psa 30:9 ; Psa 39:13 ; Psa 88:10-12 ; Psa 115:17 . The student will compare these passages and note carefully their teachings. The first group speaks of the triumph over Sheol (the resurrection) ; about awaking in the likeness of God; about dwelling in the house of the Lord forever; about redemption from the power of Sheol; and God’s guiding counsel and final reception into glory, all of which is very clear and unmistakable teaching as to the future life.

The second group speaks of DO remembrance in death; about no profit to the one when he goes down to the pit; of going hence and being no more; about the dead not being able to praise God and about the grave as being the land of forgetfulness ; and about the dead not praising Jehovah, all of which are spoken from the standpoint of the grave and temporal death.

There is positively no contradiction nor discrepancy in the teaching of these scriptures. One group takes the spirit of man as the viewpoint and teaches the continuity of life, the immortality of the soul; the other group takes the physical being of man as the viewpoint and teaches the dissolution of the body and its absolute unconsciousness in the grave.

QUESTIONS

1. How many and what psalms were ascribed to Asaph?

2. Who presided over the Levitical singers in the time of David?

3. What is the theme of Psa 50 , and where do we find the same teaching in the Old Testament?

4. What is the problem of Psa 73 , and what its solution?

5. What psalms are attributed to the sons of Korah?

6. What is the evidence that Psalms 42-43 were one poem and what the characteristic of these two taken together?

7. What parallel to these two psalms do we find in modern literature?

8. What psalms were ascribed to Solomon?

9. What is the theme of Psa 72 ?

10. What is the outline according to DeWitt, which shows the kingdom as desired and foretold?

11. When was Psa 127 written and what the application as a part of the Pilgrim group?

12. Give a brief interpretation of it and the uses made of it by the author on two different occasions.

13. What psalms are assigned to the era of Hezekiah and Isaiah, and what their historical setting?

14. What is their application to Judah at this time?

15. Where may we find in poetry a description of the destruction and desolation of Jerusalem?

16. To what period do radical critics ascribe Psalms 74-79; what is their argument, and what is your answer?

17. Which psalm shows the silence of the exile period and why?

18. Which one shows their brightening of hope?

19. Explain Psa 85:10 .

20. Give three characteristics of Psa 119 .

21. What use was made of Psalms 146-150?

22. Explain the expression of innocence in the psalms in harmony with their teaching of sin.

23. Explain the imprecations in the psalms and show their harmony with New Testament teachings.

24. Cite the clearest teachings on the future life as found in the psalms, both pro and con.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 146:1 Praise ye the LORD. Praise the LORD, O my soul.

Ver. 1. Praise the Lord, O my soul ] See Psa 103:1 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

“Praise ye Jah.” The praise of Jah, Jehovah, Jacob’s God, is urged, in contrast with men, not only as maker of heaven, earth, the sea, and all in them, but as the sure moral Governor, only to be proved and displayed perfectly in that day when Zion is the earthly centre.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 146:1-7

1Praise the Lord!

Praise the Lord, O my soul!

2I will praise the Lord while I live;

I will sing praises to my God while I have my being.

3Do not trust in princes,

In mortal man, in whom there is no salvation.

4His spirit departs, he returns to the earth;

In that very day his thoughts perish.

5How blessed is he whose help is the God of Jacob,

Whose hope is in the Lord his God,

6Who made heaven and earth,

The sea and all that is in them;

Who keeps faith forever;

7Who executes justice for the oppressed;

Who gives food to the hungry.

The Lord sets the prisoners free.

Psa 146:1-2 This strophe (Psa 146:1-7) starts with a double hallelujah (BDB 237, KB 248, Piel imperatives). This is followed by two personal commitments of the psalmist.

1. I will praise – BDB 237, KB 248, Piel cohortative

2. I will sing praises – BDB 274, KB 273, Piel cohortative)

Praise of YHWH characterizes Psalms 146-150. The Psalter closes on this affirmation.

Psa 146:1 soul This is the term nephesh (BDB 659), which denoted the entire person (cf. Psa 103:1). See notes online at Gen 35:18.

Psa 146:2 Notice the parallel between

1. while I live – BDB 313

2. while I have my being – BDB 728

These reflect the Hebrew concept that there is no praise of God after death (cf. Job 10:21-22; Job 38:17; Psa 63:4; Psa 104:33; Isa 38:18). The OT has a rudimentary theology of life after death. New Testament progressive revelation supplements this theology. See Special Topic: Sheol .

Psa 146:3 YHWH is praised because with Him, and Him alone, is salvation/deliverance (BDB 448), certainly not in frail, fallen mankind (MT, a son of man; LXX, sons of men; cf. Psa 60:11; Psa 108:12). The singular stands for all humans, as in Psa 118:8.

Psa 146:4 This verse picks up the thought of Psa 146:2. At death the body returns to dust (cf. Gen 3:19; Job 34:15; Psa 104:29; Ecc 12:7). The spirit (ruah, BDB 924) or life force goes to Sheol.

his thoughts This word (BDB 799) occurs only here in the OT and is translated by most modern translations as plans/designs.

Psa 146:5 The Psalm praises YHWH but also notes how blessed (BDB 80) are the faithful followers. Psa 146:6-9 list the power and mercy of the God of Jacob.

help This noun (BDB 740 I) is often associated with deliverance and protection (cf. Exo 18:4; Deu 33:7; Deu 33:26; Psa 33:20; Psa 70:5; Psa 115:9-11).

hope The noun (BDB 960 II) can be translated

1. wait – Psa 104:27; Psa 145:15

2. hope – Psa 119:166, Isa 38:18

Psa 146:6-7 There is a series of Qal participles that describe YHWH

1. as Creator (i.e., Elohim)

a. made heaven, earth, sea, cf. Psa 115:15; Psa 121:2; Psa 124:8; Psa 134:3; Isa 37:16; Jer 32:17

b. created all that is in them

c. this is a summary statement related to this planet

2. as covenant God (i.e., YHWH)

a. keeps faith/trust (see Special Topic: Believe, Trust, Faith and Faithfulness in the OT )

b. executes justice for the oppressed (the NEB and REB see forever, , of Psa 146:6 c as the oppressed, , UBS Text Project, p. 440)

c. gives food to the hungry, cf. Psa 145:15

d. sets the prisoners free, cf. Psa 68:6; Psa 102:20; Psa 107:10; Psa 107:14; Isa 61:1

(1) metaphor of problems

(2) slavery for debts

(3) exiles

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

The first of the five “Hallelujah” Psalms concluding the whole book; each beginning and ending with this word. The first has GENESIS for its subject; the second, Exodus; the third, LEVITICUS; the fourth, NUMBERS, and the fifth, DEUTERONOMY. See the Structure, p. 827, and notes below.

Praise ye THE LORD = Hallelu-JAH. App-4.

Praise. Figure of speech Apostrophe. App-6.

the LORD. Hebrew. Jehovah. App-4.

O my soul = O I myself (emphatic). Hebrew. nephesh. App-13.

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 146:1-10

Now the final psalms or the Hallel psalms. They begin with hallelujah and end with hallelujah in the Hebrew.

Praise ye the LORD. Praise the LORD, O my soul. While I live I will praise the LORD: I will sing praises unto God while I have any being. Put not your trust in princes, nor in the son of man, in whom there is no help. His breath goes forth, he returns to the earth; in that very day his thoughts perish. Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God: Which made the heaven, and the earth, and the sea, and all that is therein: which keeps truth for ever: Who executes judgment for the oppressed: who gives food to the hungry. The LORD frees the prisoners: The LORD opens the eyes of the blind: the LORD raises them that are bowed down: the LORD loves the righteous: The LORD preserves the strangers; he relieves the fatherless and the widow: but the way of the wicked he turns upside down. The LORD shall reign for ever, even thy God, O Zion, unto all generations. Hallelujah ( Psa 146:1-10 ).

And so these things that he declares concerning the Lord, “Happy is the man who has the God of Jacob as his help, who has put his hope and trust in God. For God made the heaven and the earth. He keeps truth forever. He executes judgment for those that are oppressed. He gives food to the hungry. He frees the prisoners. Opens the eyes of the blind. Raises those that are bowed down.” Of course, these things are making reference to the Kingdom Age. “For He shall reign forever and ever, even thy God, O Zion, unto all generations.” “

Fuente: Through the Bible Commentary

Psa 146:1. Praise ye the LORD.

Or, Hallelujah. I am sorry to see that great word, Hallelujah, Hallelu-Jah, praise to Jah, Jehovah, become so hackneyed as it is, by talk about Hallelujah lasses, and Hallelujah I know not what. The Jews will not even pronounce the word Jah, or write it; it seems a great pity that it should be thus draggled in the dirt by Gentiles. Praise ye the Lord. Whenever you make use of the word Hallelujah, let it be with the due reverence which should be given to that blessed name, for remember the Lord will not hold him guiltless that taketh his name in vain.

Psa 146:1. Praise the LORD, O my soul.

Whatever we exhort others to do, we should be ready to do ourselves; yea, our own soul should praise the Lord most of all, since, if we rightly know our obligations, no one in the world is so much indebted to God as each one of us should feel himself to be. Praise the Lord, O my soul; not my lips only, but my innermost spirit, for soul-music is the soul of music: Praise the Lord, O my soul.

Psa 146:2. While I live will I praise the LORD: I will sing praises unto my God while I have any being.

I will lisp his praises when I can do no more; when my being seems to be dried up, in the weakness of the death-throe, still, I will sing praises unto my God while I have any being.

Psa 146:3. Put not your trust in princes, nor in the son of man, in whom there is no help.

What is the connection here between praising God and not trusting man? Why, this connection, that we never praise God better than by exercising faith in him! Quiet trust is among the sweetest music that reaches the heart of God; and when we put our trust in man, we rob God of his glory; we are giving to others the confidence which belongs alone to him.

Psa 146:4. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.

What is man, with a life dependent upon his breath, such a vapory thing, each a thin, unsubstantial thing is human life, what is he that we should trust in him?

Psa 146:5. Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God:

He is the happy man who has learned to trust in the invisible God.

Psa 146:6. Which made heaven, and earth, the sea, and all that therein is: which keepeth truth for ever:

Never did his promise fail. Perhaps, dear brother, you have not pleaded the promises enough of late. Then the mercy-seat is the place where promises must be pleaded, with the certainty that then they shall be fulfilled.

Psa 146:7. Which executeth judgment for the oppressed: which giveth food to the hungry. The LORD looseth the prisoners:

Souls that are in bondage will never get freedom till the Lord looses them. Oh, that prisoners of hope, who are here this evening, might have grace to look to God! You cannot pick the look of your prison yourself, nor forge your way through the iron berg of despair, but, the Lord looseth the prisoners. Ay, but when they get loose, they are blind, for man by nature is blinded by sin! Therefore the psalmist adds,

Psa 146:8. The LORD openeth the eyes of the blind:

He can not only give you liberty, but understanding, insight into his Word, a knowledge of himself. Ay, but when men get their eyes opened, they see much to make them sorry, and he that increaseth knowledge often increaseth sorrow! Yes, but look at the next words,

Psa 146:8. The LORD raiseth them that are bowed down:

He can take away depression of spirit, and relieve the heart of its burdens and, as the woman who was bowed down for many years was made straight by the word of Christ, so can those that suffer from mental infirmity be restored. And best of all,

Psa 146:8. The LORD loveth the righteous:

He loves them, and his love is wealth and health. The love of God is all a creature wants.

Psa 146:9. The Lord preserveth the strangers;

When our eyes are opened, and we are no more bowed down, but feel we have a sense of Gods love, yet still we know that we are exiles, banished ones, strangers and foreigners, as all our fathers were. It is comforting, therefore, to be assured that the Lord preserveth the strangers.

Psa 146:9. He relieveth the fatherless and widow:

He does so literally: A father of the fatherless, and a judge of the widows, is God in his holy habitation. He also relieves such spiritually. When any feel themselves to be poverty-stricken, and unable to help themselves, let them look to him who is both able and willing to succor them, for he relieveth the fatherless and the widow.

Psa 146:9. But the way of the wicked he turneth upside down.

Where they looked for joy, they experienced disappointment, where they expected success, they met with defeat, and whereas they thought to heap to themselves pleasures according to their lusts, they find that they have only increased their misery.

Psa 146:10. The LORD shall reign for ever, even thy God, O Zion, unto all generations. Praise ye the LORD.

The sovereignty of God should be the delight of his people. God anywhere is blessed, but God on his throne should make his people shout their Hallelujahs with all their heart.

Now let us read in the New Testament about one who glorified God and gave thanks to Jesus.

This exposition consisted of readings from Psalms 146, and Luk 17:11-19

Fuente: Spurgeon’s Verse Expositions of the Bible

Psa 146:1-2

Psalms 146

PRAISE THE LORD FOR WHAT HE DOES

We have already reviewed Psalms 113-118, which are called a “Hallel” in the Jewish tradition; and that collection also includes the last five psalms in the Psalter.

Each of these last five psalms begins and ends with the words, “Praise ye the Lord” (KJV), “Praise ye Jehovah” (American Standard Version), “Praise the Lord” (RSV, the Good News Bible), or “Praise the Eternal” (Moffatt). All of these renditions are derived from a single Hebrew word, “Hallelujah”. All of these are called “The Hallelujah Psalms.”

There is a double emphasis in the psalm: (1) an admonition not to put confidence in men; and (2) an emphasis upon trusting in the Lord. This stress of both negative and positive elements is characteristic of practically all Biblical teaching. Even the Sermon on the Mount carries a heavy charge of both elements.

Nothing is positively known of either the author or the occasion of Psalms 146.

Regarding the date, there seems to be a consensus of opinions placing all of these last five psalms in the post-exilic period. This may very well be true. Writing near the beginning of this century (1907) Briggs stated that, “The psalm has three Aramaisms; it belongs to the late Greek period. Such a comment was excusable in 1907, a full generation before the Ras Shamra discoveries which absolutely nullified Aramaisms as a criterion for determining date. There always remains the question of whether or not current scholars may be merely repeating the false conclusions of an older generation of “higher” critics.

We follow here the paragraphing suggested by Leupold: (1) A summons to praise God (Psa 146:1-2); (2) the negative warning, “put no trust in princes” (Psa 146:3-4); (3) positive counsel to trust in the Lord (Psa 146:5-9); and (4) the everlasting kingdom of the Lord (Psa 146:10). On this 10th verse, Delitzsch regarded it as a part of the third paragraph, and we prefer this arrangement.

Regarding the nature of all five of these Hallelujah Psalms, McCaw noted that:

“They have no word of petition or any suggestion of personal need; and there is a minimum of historical allusion. All is focused upon God who alone is worthy to be praised. Each of the five brings to light some particular aspect of the praise of God; and Psalms 146 strikes the characteristic note of individualism. `If I do not praise God, then the praise of God is incomplete.’

Psa 146:1-2

A SUMMONS TO PRAISE THE LORD

“Praise ye Jehovah.

Praise Jehovah, O my soul.

While I live will I praise Jehovah:

I will sing praises unto my God while I have any being.”

The “Hallelujah” with which the psalm begins is usually understood as an invitation for “congregational praise,” but, “Far from being a mere observer of others worshipping, this psalmist determines to share in it personally.

“While I have any being” (Psa 146:2). “The idea here is not that he will praise God during his lifetime, but as long as he has an existence. In the future world, forever, he would praise him. The poet Addison caught something of this meaning in these lines.

“Through every period of my life

Thy goodness I’ll pursue;

And after death, in distant worlds,

The glorious theme renew.

Through all eternity to Thee

A joyful song I’ll raise;

But oh, eternity’s too short

To utter all thy praise!”

– Addison

It is also of interest that Psa 104:33 b is identical with Psa 146:2 b here.

E.M. Zerr:

Psa 146:1. The first 4 words are sometimes rendered “Hallelujah.” To praise the Lord with the soul means to praise him with one’s whole being.

Psa 146:2. While I live is equivalent in thought to “faithful unto death.”

Fuente: Old and New Testaments Restoration Commentary

We now come to the final psalms of adoration, each one of which opens and closes with the great call to praise. Hallelujah, praise the Lord.

The theme of this first is that of the sufficiency of God as the Helper of His people. It opens with the personal note of determination to praise (vv. Psa 146:1-2). As a background the inability of man to help is declared. He is not to be trusted, for his breath goeth forth. In contrast with this helplessness the strength of Jehovah is celebrated as manifested in creation, and the maintenance of order (v. Psa 146:6), As exercised on behalf of the needy and the oppressed (vv. Psa 146:7-9). Notice the descriptions of the people whom Jehovah helps. The oppressed … the hungry … the prisoners … the blind … they that are bowed down … the righteous … the strangers … the fatherless and widow.

Then notice how the Divine activity exactly meets the need. Executeth judgement … giveth food … looseth … openeth the eyes … raiseth up … loveth … preserveth … upholdeth. In contrast with the vanishing life of princes and sons of men, Jehovah reigns for ever, and is the God of Zion to all generations.

Fuente: An Exposition on the Whole Bible

the Lord Loveth the Righteous

Psa 146:1-10

This and the four following psalms are the Hallelujah Psalms. Each begins with that word. They were probably composed for use in the second Temple. In the Septuagint this psalm is ascribed to Zechariah and Haggai. The key to it is Psa 146:5, which is the last of the twenty-six Blesseds in the Psalter. What can bring more blessedness into life than the recognition of Jehovah as Help and Hope?

Psa 146:6-10 emphasizes the present tense in a way which reminds us of the words of our Lord: My Father worketh hitherto. It is true that with the oppressed and the prisoners in iron circumstance, the blind and the bowed-down, the stranger, the fatherless, and the widowed, the promises appear unfulfilled. This, however, is probably due to the failure of Gods Church and of themselves to realize that the Kingdom has been set up in the unseen sphere, but that we need to appropriate its deliverances by faith. They which receive abundance of grace and of the gift of righteousness shall reign. But all Gods promises, like the great promise of salvation, are contingent on the exercise of faith.

Fuente: F.B. Meyer’s Through the Bible Commentary

Psa 146:4

I. On the “day” that is here referred to, when man’s “breath goeth forth, and he returneth to the earth,” the most affecting aspect in which you can look at him is that which is here presented. So far as the present life is concerned, and to all appearance, he has ceased to be a person, and has become a thing.

II. All the thinkings of men that are not really and thoroughly true, however beautiful and magnificent they may be, and whatever favour they may find with their parents or with man, to whom they are presented-when men come to die, they will find that they all perish and become nothing if they are not true; when the mind enters into the world of truth, pure truth and intellect, it will find it can carry nothing but truth with it.

III. We may apply this passage to purposes, projects, and intentions: “In that very day his thoughts perish.”

We learn from this subject: (1) the very great importance to be attached to getting our minds filled with real truth, God’s own truth; (2) the vast superiority of anything that is really done to anything that is merely thought.

T. Binney King’s Weighhouse Chapel Sermons, 2nd series, p. 246.

References: Psa 146:4.-C. S. Robinson, Sermons on Neglected Texts, p. 131. Psa 146:6.-J. Baldwin Brown, Christian World Pulpit, vol. vii., pp. 177, 209. Psa 146:7.-Spurgeon, Sermons, vol. viii., No. 484.

Fuente: The Sermon Bible

Psalm 144-150 The Hallelujah Chorus

The five Psalms with which this marvellous book closeth are all Psalms of praise. The word praise is found in the Hebrew thirty-seven times. Each one of these Psalms begins and ends with a hallelujah; there are ten hallelujahs.

First is a hallelujah which celebrates Himself, He who is the God of Jacob. Precious vision of Him who delights to call Himself the God of Jacob, the God who loves the sinner and has redeemed His people. Who is He? The Creator of all, by whom and for whom all things were made (Psa 146:6). The Lord of judgment and redemption; the Lord who looseth the prisoners, openeth the eyes of the blind, raiseth them that are bowed down–and He will reign for ever. Hallelujah.

Psa 147:1-20 is the hallelujah for what He has done for His people Israel. They praise Him now in the beauty of holiness. He hath built Jerusalem; He hath gathered the outcasts of Israel; He hath healed the broken hearted and bound up their wounds. He manifests His glory too by the heavens above. And nature is now in full harmony, restored and blessed. But Jerusalem is the center of praise and glory. He hath blessed Zion and her children (Psa 147:12-14). Hallelujah.

The notes of praise swell higher and higher. In Psa 148:1-14 it is heaven and earth which sing His praises. The heights above, the angels, the heavenly hosts, the sun, the moon, the stars, the heaven of heavens, His eternal dwelling place, praiseth Him. And so does all the earth. The creatures of the deep praise Him, so do the hills and the mountains, the trees of the field, beasts, cattle, birds and creeping things. The kings of the earth, all races of men praise Him, who is worthy of all praise. Hallelujah.

Psa 149:1-9 is the hallelujah of the new song. Israel redeemed is leading the glory-hallelujah song. The children of Zion are joyful in their King. They sing praises unto Him. They praise Him for victory and blessing. He has executed vengeance upon the ungodly. All His saints have honour and Glory now. Hallelujah.

And the finale, the last Psalm! It is the praise to the full. We have seen the crescendo of praise in these Psalms and now we reach the fortissimo, the loudest and the strongest praise. With this the great redemption is consummated. Look at this Psalm. It begins with hallelujah and after this first hallelujah we find nothing but praise–praise Him–praise Him–praise Him! Let all that hath breath praise the Lord. Hallelujah!

Do you praise Him now? Oh let us give Him as our Lord, Him who hath redeemed us by His own Blood, who will soon gather us home to be like Him and forever with Him, let us give Him praise. Let us sing our hallelujahs now, songs of praise in the night, while we wait for the break of day, the Morningstar. And the end of all for earth and heaven will be the hallelujah chorus, a praise which will never die in all eternity. Hallelujah!

Fuente: Gaebelein’s Annotated Bible (Commentary)

am 3489, bc 515

Praise ye the Lord: Heb. Hallelujah, Psa 105:45

Praise the Lord: Psa 103:1, Psa 103:22, Psa 104:1, Psa 104:35

Reciprocal: 2Sa 22:50 – I will sing Psa 9:1 – praise Psa 30:12 – I will Psa 62:5 – soul Psa 63:4 – Thus Psa 86:12 – praise Psa 108:1 – I will Psa 145:1 – I will bless Psa 148:1 – Praise ye the Lord Jer 4:19 – O my Zec 8:21 – I will Rev 19:1 – Alleluia

Fuente: The Treasury of Scripture Knowledge

The Mighty One of Jacob.

The Mighty One of Jacob is here celebrated. Power is the first requisite for all government, and of course for all praise. But alone it could not suffice; and thus it is seen here as power used in ministry to all the need of man, -sustaining power for His feeble creatures, and in behalf of truth and right. The praise here, therefore, is very general.

1. Jehovah, a living God, the “I am”: this is He whom all Nature and His saints celebrate. What a joy to recognize over all the multiplicity of Nature, and as the Author of all its laws, a living God upon the throne! And what it implies of us, -how the secret of our condition manifests itself in our holiest things, -that we need to

exhort ourselves to praise this glorious One! Yet now the soul responds with the energy of its joy in Him: “I will praise Jehovah while I live.” Yes, and that only is “life” in which Jehovah is praised.

2. Now He is contrasted with men: how barren and vain is every hope in man, even man at his best. He may mean well, and seem to have power; but he is but breathing earth, and his breath goes and he returns to it: all his purposes, in which your confidence was placed, are buried with him. And in this one recognizes a “Jacob” with whom God must contend: how blessed, then, to know Jacob’s Mighty One, who is at the same time Jehovah, and in covenant with man, -his Helper, and not his Lord merely, though his Maker and that of all creation. But He is faithful to the works of His hands, and delights to show his power in goodness, amid all the evil that man has brought in, and in ministering to the need of those dependent upon Him. With His strong hand also upon the evil itself, and in behalf of righteousness. Supporting those bereft of other help, He turns the way of the wicked upside down.

The evil is transitory, and will soon pass: Jehovah -thy God, O Zion -shall reign for ever, to all generations. Hallelujah.

Fuente: Grant’s Numerical Bible Notes and Commentary

This, and the two following, are called the Hallelujah psalms of Haggai and of Zechariah the prophets, being composed after the captivity.

Psa 146:10. The Lord shall reign for ever; even thy God, oh Zion. Rabbi Jarchi refers this very justly to the reign of the Messiah. His giving sight to the blind seems to be the reference in Mat 11:2; and also Isa 35:5-7. Zion here spiritually signifies the new-testament church, built on the tops of the mountains, and exalted above the hills. Mic 4:1.

REFLECTIONS.

This psalm is delicately touched by Dr. Watts: Ill praise my Maker with my breath. In addition to what is said in Psalm 104. 106. 107., little need be added here. It breaks out in the Hebrew with amazing boldness: Hallelujah, praise the Lord, oh my soul. It teaches us confidence in God; for though it may be requisite to afflict mankind awhile for their sins, or for their instruction, the Lord thereby heightens the riches of his grace in affording help. Thus even our deepest afflictions, as well as our most signal mercies, are subjects of gratitude to God; and the rudest strokes of providence, strokes which cause frequent tears, shall ultimately terminate in hallelujahs and thanksgivings.

We have a contrast between trusting in the Lord, and trusting in princes, who die like the feeble insect, and that very day all their thoughts and fine promises perish. But the Lord lives to execute judgment, to be eyes to the blind, a husband to the widow, and a father to the orphan.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

CXLVI. This Ps., like the remaining Pss. to the end of the Psalter, begins and closes with the word Hallelujah (Praise Yah). These Pss. may originally have formed a collection by themselves. The theme of the Ps. is much the same as that of Psalms 105. It is vain to trust man and a blessed thing to trust in God, who made the heaven and the earth, who protects those who love Him and relieves the desolate and oppressed.

Fuente: Peake’s Commentary on the Bible

PSALM 146

Israel, delivered from all their enemies, realize the folly of trusting in man, the happiness of trusting in the Lord in whom they trust.

(vv. 1-2) The godly in Israel delivered from all their enemies look on to a life of unbroken praise to the Lord in which they see no shadow of sorrow. Each one can say, I will sing praise unto my God while I have any being.

(vv. 3-5) By past experience they have learned, first, the folly of trusting in men whether great or small. In such there is neither help, nor continuance, nor the fulfillment of their purposes. Second, Israel has learned the blessedness of having the God of Jacob for their help and hope.

(vv. 6-9) They have found, and delight to own, that Jehovah is a mighty God who has made heaven and earth, and all that is therein.

He is a faithful God, who keeps truth for ever. He is true and His Word is truth, and that Word He keeps, not for a time, but for ever (Perowne).

He is a righteous God that executes judgment for the oppressed.

He is a bountiful God who giveth bread to the hungry.

He is a gracious God, who looses the prisoner, opens the eyes of the blind, and raises up them that are bowed down.

He is a loving God that loves the righteous.

He is a compassionate God that has pity on the defenceless, – the stranger, the fatherless and the widow.

He is a holy God that deals with the wicked.

(v. 10) Such is the One who will reign for ever, even the God of Zion. Well indeed may the psalmist say unto all generations, Praise ye the Lord.

Fuente: Smith’s Writings on 24 Books of the Bible

146:1 Praise ye the LORD. Praise the LORD, O my {a} soul.

(a) He stirs up himself and all his affections to praise God.

Fuente: Geneva Bible Notes

Psalms 146

An anonymous psalmist promised to praise the Lord forever because of His greatness and His grace. His faithfulness to the oppressed of the earth-as Creator-is the particular emphasis in this psalm. Each of the last five psalms in the Psalter (Psalms 146-150) begins and ends with a charge to "Praise the Lord!" ("Hallelujah!").

"These five psalms are a short course in worship, and God’s people today would do well to heed their message." [Note: Wiersbe, The . . . Wisdom . . ., p. 377.]

"Psalms 146-150 constitute the last Hallel (’praise’) collection. These five Hallelujah psalms have the characteristic genre of the hymn of descriptive praise. These psalms were used at some point as a part of the daily prayers in the synagogue worship. The other two collections are the Egyptian Hallel psalms (113-118) and the Great Hallel (120-136)." [Note: VanGemeren, p. 864.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. Man’s inability to save 146:1-4

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The writer vowed to praise God the rest of his life.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 146:1-10

THE long-drawn music of the Psalter closes with five Hallelujah psalms, in which, with constantly swelling diapason, all themes of praise are pealed forth, until the melodious thunder of the final psalm, which calls on everything that has breath to praise Jehovah. Possibly the number of these psalms may have reference to the five books into which the Psalter is divided.

This is the first of the five. It is largely coloured by earlier songs, but still throbs with fresh emotion. Its theme is the blessedness of trust in Jehovah, as shown by His character and works. It deals less with Israels special prerogatives than its companions do, while yet it claims the universally beneficent Ruler as Israels God.

The singers full heart of thanksgiving must first pour itself out in vows of perpetual praise, before he begins to woo others to the trust which blesses him. Exhortations are impotent unless enforced by example. Psa 146:2 is borrowed with slight variation from Psa 104:33.

The negative side of the psalmists exhortation follows in Psa 146:3-4 which warn against wasting trust on powerless men. The same antithesis between men and God as objects of confidence occurs in many places of Scripture, and here is probably borrowed from Psa 118:8. The reason assigned for the dehortation is mainly mans mortality. However high his state, he is but a “son of Adam” (the earth born), and inherits the feebleness and fleetingness which deprive him of ability to help. “He has no salvation” is the literal rendering of the last words of Psa 146:3 b. Psa 60:11 gives the same thought, and almost in the same words. Psa 146:4 sets forth more fully mans mortality, as demonstrating the folly of trusting in him. His breath or spirit escapes; he goes back to “his earth,” from which he was created; and what becomes of all his busy schemes? They “perish” as he does. The psalmist has a profound sense of the phantasmal character of the solid-seeming realities of human glory and power. But it wakes no bitterness in him, nor does it breathe any sadness into his song. It only teaches him to cling the more closely to the permanent and the real. His negative teaching, if it stood alone, would be a gospel of despair, the reduction of life to a torturing cheat; but taken as the prelude to the revelation of One whom it is safe to trust, there is nothing sad in it. So the psalm springs up at once from these thoughts of the helplessness of mortal man, to hymn the blessedness of trust set upon the undying God, like a song bird from its lair in a graveyard, which pours its glad notes above the grassy mounds, as it rises in spirals towards the blue, and at each gives forth a more exultant burst of music.

The exclamation in Psa 146:5 is the last of the twenty-five “Blesseds” in the Psalter. Taken together, as any concordance will show, beginning with Psa 1:1-6, they present a beautiful and comprehensive ideal of the devout life. The felicity of such a life is here gathered up into two comprehensive considerations, which supplement each other. It is blessed to have the God of Jacob on our side; but it is not enough for the heart to know that He bore a relation to another in the far-off past or to a community in the present. There must be an individualising bond between the soul and God, whereby the “God of Jacob” becomes the God who belongs to the single devout man, and all the facts of whose protection in the past are renewed in the prosaic present. It is blessed to have Jehovah for ones “help,” but that is only secured when, by the effort of ones own will, He is clasped as ones “hope.” Such hope is blessed, for it will never be put to shame, nor need to shift its anchorage. It brings into any life the all-sufficient help which is the ultimate source of all felicity, and makes the hope that grasps it blessed, as the hand that holds some fragrant gum is perfumed by the touch.

But the psalmist passes swiftly from celebrating trust to magnify its object, and sets forth in an impressive series the manifold perfections and acts which witness that Jehovah is worthy to be the sole Confidence of men.

The nine Divine acts, which invite to trust in Him, are divided into two parts, by a change in construction. There is, first, a series of participles (Psa 146:6-7 b), and then a string of brief sentences enumerating Divine deeds (Psa 146:7-9). No very clear difference in thought can be established as corresponding to this difference in form. The psalmist begins with Gods omnipotence as manifested in creation. The first requisite for trust is assurance of power in the person trusted. The psalmist calls heaven and earth and sea, with all their inhabitants as witnesses that Jehovah is not like the son of man, in whom there is no power to help.

But power may be whimsical, changeable, or may shroud its designs in mystery; therefore, if it is to be trusted, its purposes and methods must be so far known that a man may be able to reckon on it. Therefore the psalm adds unchangeable faithfulness to His power. But Power, however faithful, is not yet worthy of trust, unless it works according to righteousness, and has an arm that wars against wrong; therefore to creative might and plighted troth the psalmist adds the exercise of judgment. Nor are these enough, for the conception which they embody may be that of a somewhat stern and repellent Being, who may be reverenced, but not approached with the warm heart of trust; therefore the psalmist adds beneficence, which ministers their appropriate food to all desires, not only of the flesh, but of the spirit. The hungry hearts of men, who are all full of needs and longing, may turn to this mighty, faithful, righteous Jehovah, and be sure that He never sends mouths but He sends meat to fill them. All our various kinds of hunger are doors for God to come into our spirits.

The second series of sentences deals mainly with the Divine beneficence in regard to mans miseries. The psalmist does not feel that the existence of these sad varieties of sorrow clouds his assurance in Gods goodness. To him they are occasions for the most heart-touching display of Gods pitying, healing hand. If there is any difference between the two sets of clauses descriptive of Gods acts, the latter bring into clearer light His personal agency in each case of suffering. This mighty, faithful, righteous, beneficent Jehovah, in all the majesty which that name suggests, comes down to the multitude of burdened ones and graciously deals with each, having in His heart the knowledge of, and in His hand the remedy for, all their ills. The greatness of His nature expressed by His name is vividly contrasted with the tenderness and lowliness of His working. Captives, blind persons, and those bowed down by sorrows or otherwise appeal to Him by their helplessness, and His strong hand breaks the fetters, and His gentle touch opens without pain the closed eyes and quickens the paralysed nerve to respond to the light, and His firm, loving hold lifts to their feet and establishes the prostrate. All these classes of afflicted persons are meant to be regarded literally, but all may have a wider meaning and be intended to hint at spiritual bondage, blindness, and abjectness.

The next clause (Psa 146:8 c) seems to interrupt the representation of forms of affliction, but it comes in with great significance in the centre of that sad catalogue: for its presence here teaches that not merely affliction, whether physical or other, secures Jehovahs gracious help, but that there must be the yielding of heart to Him, and the effort at conformity of life with His precepts and pattern, if His aid is to be reckoned on in mens sorrows. The prisoners will still languish in chains, the blind will grope in darkness, the bowed down will lie prone in the dust, unless they are righteous.

The series of afflictions which God alleviates is resumed in Psa 146:9 with a pathetic triad-strangers. widows, and fatherless. These are forlorn indeed, and the depth of their desolation is the measure of the Divine compassion. The enumeration of Jehovahs acts, which make trust in God blessed in itself, and the sure way of securing help which is not vain, needs but one more touch for completion, and that is added in the solemn thought that He, by His providences and in the long run, turns aside (i.e. from its aim) the way of the wicked. That aspect of Gods government is lightly handled in one clause, as befits the purpose of the psalm. But it could not be left out. A true likeness must have shadows. God were not a God for men to rely on, unless the trend of His reign was to crush evil and thwart the designs of sinners.

The blessedness of trust in Jehovah is gathered up into one great thought in the last verse of the psalm. The sovereignty of God to all generation., suggests the swift disappearance of earthly princes, referred to in Psa 146:4. To trust in fleeting power is madness; to trust in the Eternal King is wisdom and blessedness, and in some sense makes him who trusts a sharer in the eternity of the God in whom is his hope, and from whom is his help.

Fuente: Expositors Bible Commentary