Chapter C: H. Cornill, 1897

THE PSALMS IN HUMAN LIFE

ABOVE the couch of David, according to Rabbinical tradition, there hung a harp. The midnight breeze, as it rippled over the strings, made such music that the poet king was constrained to rise from his bed, and till the dawn flushed the eastern skies he wedded words to the strains. The poetry of that tradition is condensed in the saying that the Book of Psalms contains the whole music of the heart of man, swept by the hand of his Maker. In it are gathered the lyrical burst of his tenderness, the moan of his penitence, the pathos of his sorrow, the triumph of his victory, the despair of his defeat, the firmness of his confidence, the rapture of his assured hope.

The Psalms express in exquisite words the kinship which every thoughtful human heart craves to find with a supreme, unchanging, loving God, who will be to him a protector, guardian, and friend. They translate into speech the spiritual passion of the loftiest genius; they also utter, with the beauty born of truth and simplicity, the inarticulate and humble longings of the unlettered peasant. They alone have known no limitations to a particular age, country, or form of faith. In the Psalms the vast hosts of suffering humanity have found the deepest expression of their hopes and fears.

R. E. PROTHERO, 1903.

THE SPACIOUS FIRMAMENT ON HIGH
(PSALM 19)

The spacious firmament on high,
With all the blue ethereal sky,
And spangled heavens, a shining frame,
Their great Original proclaim.
Th’ unwearied sun from day to day
Does his Creator’s power display,
And publishes to every land
The work of an Almighty hand.

Soon as the evening shades prevail,
The moon takes up the wondrous tale;
And nightly to the list’ning earth,
Repeats the story of her birth:
Whilst all the stars that round her burn,
And all the planets in their turn,
Confirm the tidings as they roll,
And spread the truth from pole to pole.

What though in solemn silence all
Move round the dark terrestrial ball?
What though nor real voice nor sound
Amid their radiant orbs be found?
In reason’s ear they all rejoice,
And utter forth a glorious voice;
For ever singing as they shine,
‘The hand that made us is divine.’

JOSEPH ADDISON, 1719.

‘O GOD, OUR HELP IN AGES PAST’
(PSALM 90)

O GOD, our help in ages past,
Our hope for years to come,
Our shelter from the stormy blast,
And our eternal home;

Beneath the shadow of Thy Throne
Thy saints have dwelt secure;
Sufficient is Thine arm alone,
And our defence is sure.

Before the hills in order stood,
Or earth received her frame,
From everlasting Thou art God,
To endless years the same.

A thousand ages in Thy sight
Are like an evening gone;
Short as the watch that ends the night
Before the rising sun.

Time, like an ever-rolling stream,
Bears all its sons away;
They fly, forgotten, as a dream
Dies at the opening day.

O God, our help in ages past,
Our hope for years to come,
Be Thou our guard while troubles last,
And our eternal home.

ISAAC WATTS, 1719.

THE LIVING POWER OF THE JEWISH PROPHETS[44]

THE moral feelings of men have been deepened and strengthened, and also softened, and almost created, by the Jewish prophets. In modern times we hardly like to acknowledge the full force of their words, lest they should prove subversive to society. And so we explain them away or spiritualize them, and convert what is figurative into what is literal, and what is literal into what is figurative. And still, after all our interpretation or misinterpretation, whether due to a false theology or an imperfect knowledge of the original language, the force of the words remains, and a light of heavenly truth and love streams from them even now more than 2,500 years after they were first uttered.

BENJAMIN JOWETT.

* * * * *

ONE lesson, and only one, history may be said to repeat with distinctness, that the world is built somehow on moral foundations; that in the long run it is well with the good; in the long run it is ill with the wicked. But this is no science; it is no more than the old doctrine taught long ago by the Hebrew prophets.

J. A. FROUDE, 1889.

THE BOOK OF JONAH.

AN involuntary smile passes over one’s features at the mention of the name of Jonah. For the popular conception sees nothing in this book but a silly tale exciting us to derision. I have read the Book of Jonah at least a hundred times, and I will publicly avow that I cannot even now take up this marvellous book, nay, nor even speak of it, without the tears rising to my eyes and my heart beating higher. This apparently trivial book is one of the deepest and grandest that was ever written, and I should like to say to every one who approaches it, ‘Take off thy shoes, for the place whereon thou standest is holy ground’.

Jonah receives from God the command to go to Nineveh to proclaim the judgement, but he rose to flee from the presence of the Lord by ship unto Tarshish in the far west. From the very beginning of the narrative, the genuine and loyal devotion of the heathen seamen is placed in intentional and exceedingly powerful contrast to the behaviour of the prophet――they are the sincere believers: he is the only heathen on board. After Jonah has been saved from storm and sea by the fish, he again receives the command to go to Nineveh. He obeys; and, wonderful to relate, scarcely has the strange preacher traversed the third part of the city crying out his warning, than the whole of Nineveh proclaim a fast and put on sackcloth. The people of Nineveh believed the words of the preacher and humiliated themselves before God; therefore, the ground and motive of the Divine judgement ceased to exist: ‘God repented of the evil that He thought to do them, and He did it not’. Now comes the fourth chapter, on account of which the whole book was written, and which cannot be replaced by paraphrase.

‘But it’ [i.e. God’s determining not to destroy Nineveh because of its sincere repentance] ‘displeased Jonah exceedingly, and he was angry. And he prayed unto the Lord, and said, I pray thee, O Lord, was not this my saying, when I was yet in my country? Therefore I hasted to flee unto Tarshish: for I knew that Thou art a gracious God, and full of compassion, slow to anger, and plenteous in mercy, and repentest Thee of the evil. Therefore now, O Lord, take, I beseech Thee, my life from me; for it is better for me to die than to live. And the Lord said, Doest thou well to be angry? Then Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, till he might see what would become of the city. And the Lord God prepared a gourd and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his evil case. So Jonah was exceedingly glad because of the gourd. But God prepared a worm when the morning rose the next day, and it smote the gourd that it withered. And it came to pass, when the sun arose, that God prepared a sultry east wind; and the sun beat upon the head of Jonah, that he fainted, and requested for himself that he might die, and said, It is better for me to die than to live. And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be angry even unto death. And the Lord said, Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow; which came up in a night and perished in a night; and should not I have pity on Nineveh, that great city; wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand; and also much cattle’?

With this question the book closes. More simply, as something quite self-evident, and therefore more sublimely and touchingly, the truth was never spoken in the Hebrew Scriptures that God, as Creator of the whole earth, must also be the God and Father of the entire world, in whose loving, kind, and fatherly heart all men are equal, before whom there is no difference of nation and creed, but only men, whom He has created in His own image.[45]

C. H. CORNILL, 1894.

I AM convinced that the Bible becomes ever more beautiful the more it is understood.

J. W. GOETHE.

JOB