Chapter IX: Book V: Psalms Cvii.-Cl (3)

But, from their bitter tongues and his own fears, the singer turns, in the name of the sorely harassed congregation, to ring out the proclamation which answers the heathen taunt, before God answers it by deeds. "Our God is in heaven"--that is where He is; and He is not too far away to make His hand felt on earth. He is no impotent image; He does what He wills, executing to the last tittle His purposes; and conversely, He wills what He does, being constrained by no outward force, but drawing the determinations of His actions from the depths of His being. Therefore, whatever evil has befallen Israel is not a sign that it has lost Him, but a proof that He is near. The brief, pregnant assertion of God's omnipotence and sovereign freedom, which should tame the heathens' arrogance and teach the meaning of Israel's disasters, is set in eloquent opposition to the fiery indignation which dashes off the sarcastic picture of an idol. The tone of the description is like that of the manufacture of an image in Isa. xliv. 9-20. Psalm cxxxv. 15-18 repeats it verbatim. The vehemence of scorn in these verses suggests a previous, compelled familiarity with idolatry such as the exiles had. It corresponds with the revolution which that familiarity produced, by extirpating for ever the former hankering after the gods of the nations. No doubt, there are higher weapons than sarcasm; and, no doubt, a Babylonian wise man could have drawn distinctions between the deity and its image, but such cobwebs are too fine-spun for rough fingers to handle, and the idolatry both of pagans and of Christians identifies the two.

But a deeper note is struck in ver. 8, in the assertion that, as is the god, so becomes the worshipper. The psalmist probably means chiefly, if not exclusively, in respect to the impotence just spoken of. So the worshipper and his idol are called by the same name (Isa. xliv. 9, _vanity_), and, in the tragic summary of Israel's sins and punishment in 2 Kings xvii. 15, it is said, that "they followed after vanity and became vain." But the statement is true in a wider sense. Worship is sure to breed likeness. A lustful, cruel god will make his devotees so. Men make gods after their own image, and, when made, the gods make men after theirs. The same principle which degrades the idolater lifts the Christian to the likeness of Christ. The aim and effect of adoration is assimilation.

Probably the congregation is now silent, and a single voice takes up the song, with the call, which the hollowness of idolatry makes so urgent and reasonable, to trust in Jehovah, not in vanities. It is thrice repeated, being first addressed to the congregation, then to the house of Aaron, and finally to a wider circle, those who "fear Jehovah." These are most naturally understood as proselytes, and, in the prominence given to them, we see the increasing consciousness in Israel of its Divine destination to be God's witness to the world. Exile had widened the horizon, and fair hopes that men who were not of Israel's blood would share Israel's faith and shelter under the wings of Israel's God stirred in many hearts. The crash of the triple choral answer to the summons comes with magnificent effect, in the second clauses of vv. 9, 10, 11, triumphantly telling how safe are they who take refuge behind that strong buckler. The same threefold division into _Israel_, _house of Aaron_, and _they who fear Jehovah_ occurs in Psalm cxviii. 2-4, and, with the addition of "house of Levi," in Psalm cxxxv.

Promises of blessing occupy vv. 12-15, which may probably have been sung by priests, or rather by Levites, the musicians of the Temple service. In any case, these benedictions are authoritative assurances from commissioned lips, not utterances of hopeful faith. They are Jehovah's response to Israel's obedience to the preceding summons; swiftly sent, as His answers ever are. Calm certainty that He will bless comes at once into the heart that deeply feels that He is its shield, however His manifestation of outward help may be lovingly delayed. The blessing is parted among those who had severally been called to trust, and had obeyed the call. Universal blessings have special destinations. The fiery mass breaks up into cloven tongues, and sits on each. Distinctions of position make no difference in its reception. Small vessels are filled, and great ones can be no more than full. Cedars and hyssop rejoice in impartial sunshine. Israel, when blessed, increases in number, and there is an inheritance of good from generation to generation. The seal of such hopes is the Name of Him who blesses, "the Maker of heaven and earth," to whose omnipotent, universal sway these impotent gods in human form are as a foil.

Finally, we may hear the united voices of the congregation thus blessed breaking into full-throated praise in vv. 16-18. As in ver. 3 God's dwelling in heaven symbolised His loftiness and power, so here the thought that "the heavens are Jehovah's heavens" implies both the worshippers' trust in His mighty help and their lowliness even in trust. The earth is man's, but by Jehovah's gift. Therefore its inhabitants should remember the terms of their tenure, and thankfully recognise His giving love. But heaven and earth do not include all the universe. There is another region, the land of silence, whither the dead descend. No voice of praise wakes its dumb sleep. (Comp. Isa. xxxviii. 18, 19.) That pensive contemplation, on which the light of the New Testament assurance of Immortality has not shone, gives keener edge to the bliss of present ability to praise Jehovah. We who know that to die is to have a new song put into immortal lips may still be stimulated to fill our brief lives here with the music of thanksgiving, by the thought that, so far as our witness for God to men is concerned, most of us will "descend into silence" when we pass into the grave. Therefore we should shun silence, and bless Him while we live here.

PSALM CXVI.

1 I love--for Jehovah hears
My voice, my supplications.
2 For He has bent His ear to me,
And throughout my days will I call.
3 The cords of death ringed me round,
And the narrows of Sheol found me,
Distress and trouble did I find.
4 And on the name of Jehovah I called,
"I beseech Thee, Jehovah, deliver my soul."

5 Gracious is Jehovah and righteous,
And our God is compassionate.
6 The keeper of the simple is Jehovah,
I was brought low and He saved me.
7 Return, my soul, to thy rest,
For Jehovah has lavished good on thee.
8 For Thou hast delivered my soul from death,
My eye from tears,
My foot from stumbling.
9 I shall walk before Jehovah in the lands of the living.

10 I believed when I [thus] spake,
"I am greatly afflicted."
11 I said in my agitation,
"All men deceive."
12 What shall I return to Jehovah,
[For] all His goodness lavished on me?
13 The cup of salvations will I lift,
And on the name of Jehovah will I call.
14 My vows will I repay to Jehovah,
Oh! may I [do it] before all His people!

15 Precious in the eyes of Jehovah
Is the death of His favoured ones.
16 I beseech Thee, Jehovah--for I am Thy servant,
I am Thy servant, the son of Thy handmaid,
Thou hast loosed my bonds.
17 To Thee will I offer a sacrifice of thanksgiving,
And on the name of Jehovah will I call.
18 My vows will I repay to Jehovah,
Oh! may I [do it] before all His people!
19 In the courts of the house of Jehovah,
In the midst of thee, Jerusalem.
Hallelujah.

This psalm is intensely individual. "I," "me," or "my" occurs in every verse but two (vv. 5, 19). The singer is but recently delivered from some peril, and his song heaves with a ground-swell of emotion after the storm. Hupfeld takes offence at its "continual alternation of petition and recognition of the Divine beneficence and deliverance, or vows of thanksgiving," but surely that very blending is natural to one just rescued and still panting from his danger. Certain grammatical forms indicate a late date, and the frequent allusions to earlier psalms point in the same direction. The words of former psalmists were part of this singer's mental furniture, and came to his lips, when he brought his own thanksgivings. Hupfeld thinks it "strange" that "such a patched-up (_zusammengestoppelter_) psalm" has "imposed" upon commentators, who speak of its depth and tenderness; it is perhaps stranger that its use of older songs has imposed upon so good a critic and hid these characteristics from him. Four parts may be discerned, of which the first (vv. 1-4) mainly describes the psalmist's peril; the second (vv. 5-9), his deliverance; the third glances back to his alarm and thence draws reasons for his vow of praise (vv. 10-14); and the fourth bases the same vow on the remembrance of Jehovah's having loosed his bonds.

The early verses of Psalm xviii. obviously colour the psalmist's description of his distress. That psalm begins with an expression of love to Jehovah, which is echoed here, though a different word is employed. "I love" stands in ver. 1 without an object, just as "I will call" does in ver. 2, and "I believed" and "I spoke" in ver. 10. Probably "Thee" has fallen out, which would be the more easy, as the next word begins with the letter which stands for it in Hebrew. Cheyne follows Graetz in the conjectural adoption of the same beginning as in ver. 10, "I am confident." This change necessitates translating the following "for" as "that," whereas it is plainly to be taken, like the "for" at the beginning of ver. 2, as causal. Ver. 3 is moulded on Psalm xviii. 5, with a modification of the metaphors by the unusual expression "the narrows of Sheol." The word rendered _narrows_ may be employed simply as = distress or straits, but it is allowable to take it as picturing that gloomy realm as a confined gorge, like the throat of a pass, from which the psalmist could find no escape. He is like a creature caught in the toils of the hunter Death. The stern rocks of a dark defile have all but closed upon him, but, like a man from the bottom of a pit, he can send out one cry before the earth falls in and buries him. He cried to Jehovah, and the rocks flung his voice heavenwards. Sorrow is meant to drive to God. When cries become prayers, they are not in vain. The revealed character of Jehovah is the ground of a desperate man's hope. His own Name is a plea which Jehovah will certainly honour. Many words are needless when peril is sore and the suppliant is sure of God. To name Him and to cry for deliverance are enough. "I beseech Thee" represents a particle which is used frequently in this psalm, and by some peculiarities in its use here indicates a late date.

The psalmist does not pause to say definitely that he was delivered, but breaks into the celebration of the Name on which he had called, and from which the certainty of an answer followed. Since Jehovah is gracious, righteous (as strictly adhering to the conditions He has laid down), and merciful (as condescending in love to lowly and imperfect men), there can be no doubt how He will deal with trustful suppliants. The psalmist turns for a moment from his own experience to sun himself in the great thought of the Name, and thereby to come into touch with all who share his faith. The cry for help is wrung out by personal need, but the answer received brings into fellowship with a great multitude. Jehovah's character leads up in ver. 6 to a broad truth as to His acts, for it ensures that He cannot but care for the "simple," whose simplicity lays them open to assailants, and whose single-hearted adhesion to God appeals unfailingly to His heart. Happy the man who, like the psalmist, can give confirmation from his own experience to the broad truths of God's protection to ingenuous and guileless souls! Each individual may, if he will, thus narrow to his own use the widest promises, and put "I" and "me" wherever God has put "whosoever." If he does he will be able to turn his own experience into universal maxims, and encourage others to put "whosoever" where his grateful heart has put "I" and "me."

The deliverance, which is thus the direct result of the Divine character, and which extends to all the simple, and therefore included the psalmist, leads to calm repose. The singer does not say so in cold words, but beautifully wooes his "soul," his sensitive nature, which had trembled with fear in death's net, to come back to its rest. The word is in the plural, which may be only another indication of late date, but is more worthily understood as expressing the completeness of the repose, which in its fulness is only found in God, and is made the more deep by contrast with previous "agitation."

Vv. 8, 9, are quoted from Psalm lvi. 13 with slight variations, the most significant of which is the change of "light" into "lands." It is noticeable that the Divine deliverance is thus described as surpassing the psalmist's petition. He asked, "Deliver my soul." Bare escape was all that he craved, but he received, not only the deliverance of his soul from death, but, over and above, his tears were wiped away by a loving hand, his feet stayed by a strong arm. God over-answers trustful cries, and does not give the minimum consistent with safety, but the maximum of which we are capable. What shall a grateful heart do with such benefits? "I will walk before Jehovah in the lands of the living," joyously and unconstrainedly (for so the form of the word "walk" implies), as ever conscious of that presence which brings blessedness and requires holiness. The paths appointed may carry the traveller far, but into whatever lands he goes, he will have the same glad heart within to urge his feet and the same loving eye above to beam guidance on him.

The third part (vv. 10-14) recurs to the psalmist's mood in his trouble, and bases on the retrospect of that and of God's mercy the vow of praise. Ver. 10 may be variously understood. The "speaking" may be taken as referring to the preceding expressions of trust or thanksgivings for deliverance. The sentiment would then be that the psalmist was confident that he should one day thus speak. So Cheyne; or the rendering may be "I believed in that I spake thus"--_i.e._, that he spake those trustful words of ver. 9 was the result of sheer faith (so Kay). The thing spoken may also be the expressions which follow, and this seems to yield the most satisfactory meaning. "Even when I said, I am afflicted and men fail me, I had not lost my faith." He is re-calling the agitation which shook him, but feels that, through it all, there was an unshaken centre of rest in God. The presence of doubt and fear does not prove the absence of trust. There may live a spark of it, though almost buried below masses of cold unbelief. What he said was the complaint that he was greatly afflicted, and the bitter wail that all men deceive or disappoint. He said so in his agitation (Psalm xxxi. 22). But even in recognising the folly of trusting in men, he was in some measure trusting God, and the trust, though tremulous, was rewarded.

Again he hurries on to sing the issues of deliverance, without waiting to describe it. That little dialogue of the devout soul with itself (vv. 12, 13) goes very deep. It is an illuminative word as to God's character, an emancipating word as to the true notion of service to Him, a guiding word as to common life. For it declares that men honour God most by taking His gifts with recognition of the Giver, and that the return which He in His love seeks is only our thankful reception of His mercy. A giver who desires but these results is surely Love. A religion which consists first in accepting God's gift and then in praising by lip and life Him who gives banishes the religion of fear, of barter, of unwelcome restrictions and commands. It is the exact opposite of the slavery which says, "Thou art an austere man, reaping where thou didst not sow." It is the religion of which the initial act is faith, and the continual activity, the appropriation of God's spiritual gifts. In daily life there would be less despondency and weakening regrets over vanished blessings, if men were more careful to take and enjoy thankfully all that God gives. But many of us have no eyes for other blessings, because some one blessing is withdrawn or denied. If we treasured all that is given, we should be richer than most of us are.

In ver. 14 the particle of beseeching is added to "before," a singular form of expression which seems to imply desire that the psalmist may come into the temple with his vows. He may have been thinking of the "sacrificial meal in connection with the peace-offerings." In any case, blessings received in solitude should impel to public gratitude. God delivers His suppliants that they may magnify Him before men.

The last part (vv. 15-19) repeats the refrain of ver. 14, but with a different setting. Here the singer generalises his own experience, and finds increase of joy in the thought of the multitude who dwell safe under the same protection. The more usual form of expression for the idea in ver. 15 is "their _blood_ is precious" (Psalm lxxii. 14). The meaning is that the death of God's saints is no trivial thing in God's eyes, to be lightly permitted. (Compare the contrasted thought, xliv. 12.) Then, on the basis of that general truth, is built ver. 16, which begins singularly with the same beseeching word which has already occurred in vv. 4 and 14. Here it is not followed by an expressed petition, but is a yearning of desire for continued or fuller manifestation of God's favour. The largest gifts, most fully accepted and most thankfully recognised, still leave room for longing which is not pain, because it is conscious of tender relations with God that guarantee its fulfilment. "I am Thy servant." Therefore the longing which has no words needs none. "Thou hast loosed my bonds." His thoughts go back to "the cords of death" (ver. 3), which had held him so tightly. God's hand has slackened them, and, by freeing him from that bondage, has bound him more closely than before to Himself. "Being made free from sin, ye became the slaves of righteousness." So, in the full blessedness of received deliverance, the grateful heart offers itself to God, as moved by His mercies to become a living sacrifice, and calls on the Name of Jehovah, in its hour of thankful surrender, as it had called on that Name in its time of deep distress. Once more the lonely suppliant, who had waded such deep waters without companion but Jehovah, seeks to feel himself one of the glad multitude in the courts of the house of Jehovah, and to blend his single voice in the shout of a nation's praise. We suffer and struggle for the most part alone. Grief is a hermit, but Joy is sociable; and thankfulness desires listeners to its praise. The perfect song is the chorus of a great "multitude which no man can number."

PSALM CXVII.

1 Praise Jehovah, all nations,
Laud Him, all peoples.
2 For great is His lovingkindness over us,
And the troth of Jehovah endures for ever.
Hallelujah.

This shortest of the psalms is not a fragment, though some MSS. attach it to the preceding and some to the following psalm. It contains large "riches in a narrow room," and its very brevity gives force to it. Paul laid his finger on its special significance, when he quoted it in proof that God meant His salvation to be for the whole race. Jewish narrowness was an after-growth and a corruption. The historical limitations of God's manifestation to a special nation were means to its universal diffusion. The fire was gathered in a grate, that it might warm the whole house. All men have a share in what God does for Israel. His grace was intended to fructify through it to all. The consciousness of being the special recipients of Jehovah's mercy was saved from abuse, by being united with the consciousness of being endowed with blessing that they might diffuse blessing.

Nor is the psalmist's thought of what Israel's experience proclaimed concerning God's character less noteworthy. As often, lovingkindness is united with troth or faithfulness as twin stars which shine out in all God's dealings with His people. That lovingkindness is "mighty over us"--the word used for _being mighty_ has the sense of _prevailing_, and so "where sin abounded, grace did much more abound." The permanence of the Divine Lovingkindness is guaranteed by God's Troth, by which the fulfilment of every promise and the prolongation of every mercy are sealed to men. These two fair messengers have appeared in yet fairer form than the psalmist knew, and the world has to praise Jehovah for a world-wide gift, first bestowed on and rejected by a degenerate Israel, which thought that it owned the inheritance, and so lost it.

PSALM CXVIII.

1 Give thanks to Jehovah, for He is good,
For His lovingkindness endures for ever.
2 O let Israel say,
That His lovingkindness endures for ever.
3 O let the house of Aaron say,
That His lovingkindness endures for ever.
4 O let those who fear Jah say,
That His lovingkindness endures for ever.

5 Out of the strait place I called on Jah,
Jah answered me [by bringing me out] into an open place.
6 Jehovah is for me, I will not fear,
What can man do to me?
7 Jehovah is for me, as my helper,
And I shall gaze on my haters.

8 Better is it to take refuge in Jehovah
Than to trust in man.
9 Better is it to take refuge in Jehovah
Than to trust in princes.

10 All nations beset me round about;
In the name of Jehovah will I cut them down.
11 They have beset me round about, yea, round about beset me;
In the name of Jehovah will I cut them down.
12 They beset me round about like bees,
They were extinguished like a thorn fire;
In the name of Jehovah will I cut them down.
13 Thou didst thrust sore at me that I might fall,
But Jehovah helped me.
14 Jah is my strength and song,
And He is become my salvation.
15 The sound of shrill shouts of joy and salvation is [heard] in
the tents of the righteous;
The right hand of Jehovah does prowess.
16 The right hand of Jehovah is exalted,
The right hand of Jehovah does prowess.

17 I shall not die, but live,
And I tell forth the works of Jah.
18 Jah has chastened me sore,
But to death He has not given me up.
19 Open ye to me the gates of righteousness,
I will go in by them, I will thank Jah.

20 This is the gate of Jehovah:
The righteous may go in by it.

21 I will thank Thee, for Thou hast answered me,
And art become my salvation.

22 The stone [which] the builders rejected
Is become the head [stone] of the corner.
23 From Jehovah did this come to pass,
It is wonderful in our eyes.
24 This is the day [which] Jehovah has made,
Let us leap for joy and be glad in it.

25 O, I beseech Thee, Jehovah, save, I beseech;
O, I beseech Thee, Jehovah, give prosperity.

26 Blessed be he that comes in the name of Jehovah,
We bless you from the house of Jehovah.
27 Jehovah is God, and He has given us light;
Order the bough-bearing procession,--
To the horns of the altar!

28 My God art Thou, and I will thank Thee,
My God, I will exalt Thee.

29 Give thanks to Jehovah, for He is good,
For His lovingkindness endures for ever.

This is unmistakably a psalm for use in the Temple worship, and probably meant to be sung antiphonally, on some day of national rejoicing (ver. 24). A general concurrence of opinion points to the period of the Restoration from Babylon as its date, as in the case of many psalms in this Book V., but different events connected with that restoration have been selected. The psalm implies the completion of the Temple, and therefore shuts out any point prior to that. Delitzsch fixes on the dedication of the Temple as the occasion; but the view is still more probable which supposes that it was sung on the great celebration of the Feast of Tabernacles, recorded in Neh. viii. 14-18. In later times ver. 25 was the festal cry raised while the altar of burnt-offering was solemnly compassed, once on each of the first six days of the Feast of Tabernacles, and seven times on the seventh. This seventh day was called the "Great Hosanna; and not only the prayers at the Feast of Tabernacles, but even the branches of osiers (including the myrtles), which are bound to the palm branch (_Lulab_), were called Hosannas" (Delitzsch). The allusions in the psalm fit the circumstances of the time in question. Stier, Perowne, and Baethgen concur in preferring this date: the last-named critic, who is very slow to recognise indications of specific dates, speaks with unwonted decisiveness, when he writes, "I believe that I can say with certainty, Psalm cxviii. was sung for the first time at the Feast of Tabernacles in the year 444 B.C." Cheyne follows his usual guides in pointing to the purification and reconstruction of the Temple by Judas Maccabæus as "fully adequate to explain alike the tone and the expressions." He is "the terrible hero," to whose character the refrain, "In the name of Jehovah I will cut them down," corresponds. But the allusions in the psalm are quite as appropriate to any other times of national jubilation and yet of danger, such as that of the Restoration, and Judas the Maccabee had no monopoly of the warrior trust which flames in that refrain.

Apparently the psalm falls into two halves, of which the former (vv. 1-16) seems to have been sung as a processional hymn while approaching the sanctuary, and the latter (vv. 17-29), partly at the Temple gates, partly by a chorus of priests within, and partly by the procession when it had entered. Every reader recognises traces of antiphonal singing; but it is difficult to separate the parts with certainty. A clue may possibly be found by noting that verses marked by the occurrence of "I," "me," and "my" are mingled with others more impersonal. The personified nation is clearly the speaker of the former class of verses, which tells a connected story of distress, deliverance, and grateful triumph; while the other less personal verses generalise the experience of the first speaker, and sustain substantially the part of the chorus in a Greek play. In the first part of the psalm we may suppose that a part of the procession sang the one and another portion the other series; while in the second part (vv. 17-29) the more personal verses were sung by the whole _cortège_ arrived at the Temple, and the more generalised other part was taken by a chorus of priests or Levites within the sanctuary. This distribution of verses is occasionally uncertain, but on the whole is clear, and aids the understanding of the psalm.

First rings out from the full choir the summons to praise, which peculiarly belonged to the period of the Restoration (Ezra iii. 11; Psalms cvi. 1, cvii. 1). As in Psalm cxv., three classes are called on: the whole house of Israel, the priests, and "those who fear Jehovah"--_i.e._, aliens who have taken refuge beneath the wings of Israel's God. The threefold designation expresses the thrill of joy in the recovery of national life; the high estimate of the priesthood as the only remaining God-appointed order, now that the monarchy was swept away; and the growing desire to draw the nations into the community of God's people.

Then, with ver. 5, the single voice begins. His experience, now to be told, is the reason for the praise called for in the previous verses. It is the familiar sequence reiterated in many a psalm and many a life,--distress, or "a strait place" (Psalm cxvi. 3), a cry to Jehovah, His answer by enlargement, and a consequent triumphant confidence, which has warrant in the past for believing that no hand can hurt him whom Jehovah's hand helps. Many a man passes through the psalmist's experience without thereby achieving the psalmist's settled faith and power to despise threatening calamities. We fail both in recounting clearly to ourselves our deliverances and in drawing assurance from them for the future. Ver. 5_b_ is a pregnant construction. He "answered me in [or, into] an open place"--_i.e._, by bringing me into it. The contrast of a narrow gorge and a wide plain picturesquely expresses past restraints and present freedom of movement. Ver. 6 is taken from Psalm lvi. 9, 11; and ver. 7 is influenced by Psalm liv. 4, and reproduces the peculiar expression occurring there, "Jehovah is among my helpers,"--on which compare remarks on that passage.

Vv. 8, 9, are impersonal, and generalise the experience of the preceding verses. They ring out loud, like a trumpet, and are the more intense for reiteration. Israel was but a feeble handful. Its very existence seemed to depend on the caprice of the protecting kings who had permitted its return. It had had bitter experience of the unreliableness of a monarch's whim. Now, with superb reliance, which was felt by the psalmist to be the true lesson of the immediate past, it peals out its choral confidence in Jehovah with a "heroism of faith which may well put us to the blush." These verses surpass the preceding in that they avow that faith in Jehovah makes men independent of human helpers, while the former verses declared that it makes superior to mortal foes. Fear of and confidence in man are both removed by trust in God. But it is perhaps harder to be weaned from the confidence than to rise above the fear.

The individual experience is resumed in vv. 10-14. The energetic reduplications strengthen the impression of multiplied attacks, corresponding with the facts of the Restoration period. The same impression is accentuated by the use in ver. 11_a_ of two forms of the same verb, and in ver. 12_a_ by the metaphor of a swarm of angry bees (Deut. i. 44). Numerous, venomous, swift, and hard to strike at as the enemies were, buzzing and stinging around, they were but insects after all, and a strong hand could crush them. The psalmist does not merely look to God to interpose for him, as in vv. 6, 7, but expects that God will give him power to conquer by the use of his own strengthened arm. We are not only objects of Divine protection, but organs of Divine power. Trusting in the revealed character of Jehovah, we shall find conquering energy flowing into us from Him, and the most fierce assaults will die out as quickly as a fire of dry thorn twigs, which sinks into ashes the sooner the more it crackles and blazes. Then the psalmist individualises the multitude of foes, just as the collective Israel is individualised, and brings assailants and assailed down to two antagonists, engaged in desperate duel. But a third Person intervenes. "Jehovah helped me" (ver. 13); as in old legends, the gods on their immortal steeds charged at the head of the hosts of their worshippers. Thus delivered, the singer breaks into the ancient strain, which had gone up on the shores of the sullen sea that rolled over Pharaoh's army, and is still true after centuries have intervened: "Jah is my strength and song, and He is become my salvation." Miriam sang it, the restored exiles sang it, tried and trustful men in every age have sung and will sing it, till there are no more foes; and then, by the shores of the sea of glass mingled with fire, the calm victors will lift again the undying "song of Moses and of the Lamb."

Vv. 15, 16, are probably best taken as sung by the chorus, generalising and giving voice to the emotions excited by the preceding verses. The same reiteration which characterised vv. 8, 9, reappears here. Two broad truths are built on the individual voice's autobiography: namely, that trust in Jehovah and consequent conformity to His law are never in vain, but always issue in joy; and that God's power, when put forth, always conquers. "The tents of the righteous" may possibly allude to the "tabernacles" constructed for the feast, at which the song was probably sung.

Vv. 17-19 belong to the individual voice. The procession has reached the Temple. Deeper thoughts than before now mark the retrospect of past trial and deliverance. Both are recognised to be from Jehovah. It is He who has corrected, severely indeed, but still "in measure, not to bring to nothing, but to make capable and recipient of fuller life." The enemy thrust sore, with intent to make Israel fall; but God's strokes are meant to make us stand the firmer. It is beautiful that all thought of human foes has faded away, and God only is seen in all the sorrow. But His chastisement has wider purposes than individual blessedness. It is intended to make its objects the heralds of His name to the world. Israel is beginning to lay to heart more earnestly its world-wide vocation to "tell forth the works of Jehovah." The imperative obligation of all who have received delivering help from Him is to become missionaries of His name. The reed is cut and pared thin and bored with hot irons, and the very pith of it extracted, that it may be fit to be put to the owner's lips, and give out music from his breath. Thus conscious of its vocation and eager to render its due of sacrifice and praise, Israel asks that "the gates of righteousness" may be opened for the entrance of the long procession. The Temple doors are so called, because Righteousness is the condition of entrance (Isa. xxvi. 2: compare Psalm xxiv.).

Ver. 20 may belong to the individual voice, but is perhaps better taken as the answer from within the Temple, of the priests or Levites who guarded the closed doors, and who now proclaim what must be the character of those who would tread the sacred courts. The gate (not as in ver. 19, _gates_) belongs to Jehovah, and therefore access by it is permitted to none but the righteous. That is an everlasting truth. It is possible to translate, "This is the gate _to_ Jehovah"--_i.e._, by which one comes to His presence; and that rendering would bring out still more emphatically the necessity of the condition laid down: "Without holiness no man shall see the Lord."

The condition is supposed to be met; for in ver. 21 the individual voice again breaks into thanksgiving, for being allowed once more to stand in the house of Jehovah. "Thou hast answered me": the psalmist had already sung that Jah had answered him (ver. 5). "And art become my salvation": he had already hailed Jehovah as having become such (ver. 14). God's deliverance is not complete till full communion with Him is enjoyed. Dwelling in His house is the crown of all His blessings. We are set free from enemies, from sins and fears and struggles, that we may abide for ever with Him, and only then do we realise the full sweetness of His redeeming hand, when we stand in His presence and commune evermore with Him.

Vv. 22, 23, 24, probably belong to the priestly chorus. They set forth the great truth made manifest by restored Israel's presence in the rebuilt Temple. The metaphor is suggested by the incidents connected with the rebuilding. The "stone" is obviously Israel, weak, contemptible, but now once more laid as the very foundation stone of God's house in the world. The broad truth taught by its history is that God lays as the basis of His building--_i.e._, uses for the execution of His purposes--that which the wisdom of man despises and tosses aside. There had been abundant faint-heartedness among even the restored exiles. The nations around had scoffed at these "feeble Jews," and the scoffs had not been without echoes in Israel itself. Chiefly, the men of position and influence, who ought to have strengthened drooping courage, had been infected with the tendency to rate low the nation's power, and to think that their enterprise was destined to disaster. But now the Temple is built, and the worshippers stand in it. What does that teach but that all has been God's doing? So wonderful is it, so far beyond expectation, that the very objects of such marvellous intervention are amazed to find themselves where they stand. So rooted is our tendency to unbelief that, when God does what He has sworn to do, we are apt to be astonished with a wonder which reveals the greatness of our past incredulity. No man who trusts God ought to be surprised at God's answers to trust.

The general truth contained here is that of Paul's great saying, "God hath chosen the weak things of the world that He might put to shame the things that are strong." It is the constant law, not because God chooses unfit instruments, but because the world's estimates of fitness are false, and the qualities which it admires are irrelevant with regard to His designs, while the requisite qualities are of another sort altogether. Therefore, it is a law which finds its highest exemplification in _the_ foundation for God's true temple, other than which can no man lay. "Israel is not only a figure of Christ--there is an organic unity between Him and them. Whatever, therefore, is true of Israel in a lower sense is true in its highest sense of Christ. If Israel is the rejected stone made the head of the corner, this is far truer of Him who was indeed rejected of men, but chosen of God and precious, the corner stone of the one great living temple of the redeemed" (Perowne).

Ver. 24 is best regarded as the continuation of the choral praise in vv. 22, 23. "The day" is that of the festival now in process, the joyful culmination of God's manifold deliverances. It is a day in which joy is duty, and no heart has a right to be too heavy to leap for gladness. Private sorrows enough many of the jubilant worshippers no doubt had, but the sight of the Stone laid as the head of the corner should bring joy even to such. If sadness was ingratitude and almost treason then, what sorrow should now be so dense that it cannot be pierced by the Light which lighteth every man? The joy of the Lord should float, like oil on stormy waves, above our troublous sorrows, and smooth their tossing.

Again the single voice rises, but not now in thanksgiving, as might have been expected, but in plaintive tones of earnest imploring (ver. 25). Standing in the sanctuary, Israel is conscious of its perils, its need, its weakness, and so with pathetic reiteration of the particle of entreaty, which occurs twice in each clause of the verse, cries for continued deliverance from continuing evils, and for prosperity in the course opening before it. The "day" in which unmingled gladness inspires our songs has not yet dawned, fair as are the many days which Jehovah has made. In the earthly house of the Lord thanksgiving must ever pass into petition. An unending day comes, when there will be nothing to dread, and no need for the sadder notes occasioned by felt weakness and feared foes.

Vv. 26, 27, come from the chorus of priests, who welcome the entering procession, and solemnly pronounce on them the benediction of Jehovah. They answer, in His name, the prayer of ver. 25, and bless the single leader of the procession and the multitudes following. The use of ver. 26_a_ and of the "Hosanna" (an attempted transliteration of the Hebrew "Save I beseech") from ver. 25 at Christ's entrance into Jerusalem probably shows that the psalm was regarded as Messianic. It is so, in virtue of the relation already referred to between Israel and Christ. He "cometh in the name of Jehovah" in a deeper sense than did Israel, the servant of the Lord.

Ver. 27_a_ recalls the priestly benediction (Numb. vi. 25), and thankfully recognises its ample fulfilment in Israel's history, and especially in the dawning of new prosperity now. Ver. 27_b_, _c_, is difficult. Obviously it should be a summons to worship, as thanksgiving for the benefits acknowledged in _a_. But what is the act of worship intended is hard to say. The rendering "Bind the sacrifice with cords, even unto the horns of the altar," has against it the usual meaning of the word rendered _sacrifice_, which is rather _festival_, and the fact that the last words of the verse cannot possibly be translated "_to_ the horns," etc., but must mean "as far as" or "even up to the horns," etc. There must therefore be a good deal supplied in the sentence; and commentators differ as to how to fill the gap. Delitzsch supposes that "the number of the sacrificial animals is to be so great that the whole space of the courts of the priests becomes full of them, and the binding of them has therefore to take place even up to the horns of the altar." Perowne takes the expression to be a pregnant one for "till [the victim] is sacrificed and its blood sprinkled on the horns of the altar." So Hupfeld, following Chaldee and some Jewish interpreters. Others regard the supposed ellipsis as too great to be natural, and take an entirely different view. The word rendered _sacrifice_ in the former explanation is taken to mean a _procession_ round the altar, which is etymologically justifiable, and is supported by the known custom of making such a circuit during the Feast of Tabernacles. For "cords" this explanation would read _branches_ or _boughs_, which is also warranted. But what does "binding a procession with boughs" mean? Various answers are given. Cheyne supposes that the branches borne in the hands of the members of the procession were in some unknown way used to bind or link them together before they left the Temple. Baethgen takes "with boughs" as = "bearing boughs," with which he supposes that the bearers touched the altar horns, for the purpose of transferring to themselves the holiness concentrated there. Either explanation has difficulties,--the former in requiring an unusual sense for the word rendered _sacrifice_; the latter in finding a suitable meaning for that translated _bind_. In either _c_ is but loosely connected with _b_, and is best understood as an exclamation. The verb rendered _bind_ is used in 1 Kings xx. 14, 2 Chron. xiii. 3, in a sense which fits well with "procession" here--_i.e._, that of marshalling an army for battle. If this meaning is adopted, _b_ will be the summons to order the bough-bearing procession, and _c_ a call to march onwards, so as to encircle the altar. This meaning of the obscure verse may be provisionally accepted, while owning that our ignorance of the ceremonial referred to prevents complete understanding of the words.

Once more Miriam's song supplies ancient language of praise for recent mercies, and the personified Israel compasses the altar with thanksgiving (ver. 28). Then the whole multitude, both of those who had come up to the Temple and of those who had welcomed them there, join in the chorus of praise with which the psalm begins and ends, and which was so often pealed forth in those days of early joy for the new manifestations of that Lovingkindness which endures through all days, both those of past evil and those of future hoped-for good.

PSALM CXIX.

It is lost labour to seek for close continuity or progress in this psalm. One thought pervades it--the surpassing excellence of the Law; and the beauty and power of the psalm lie in the unwearied reiteration of that single idea. There is music in its monotony, which is subtilely varied. Its verses are like the ripples on a sunny sea, alike and impressive in their continual march, and yet each catching the light with a difference, and breaking on the shore in a tone of its own. A few elements are combined into these hundred and seventy-six gnomic sentences. One or other of the usual synonyms for the Law--viz., word, saying, statutes, commandments, testimonies, judgments--occurs in every verse, except vv. 122 and 132. The prayers "Teach me, revive me, preserve me--according to Thy word," and the vows "I will keep, observe, meditate on, delight in---Thy law," are frequently repeated. There are but few pieces in the psalmist's kaleidoscope, but they fall into many shapes of beauty; and though all his sentences are moulded after the same general plan, the variety within such narrow limits is equally a witness of poetic power which turns the fetters of the acrostic structure into helps, and of devout heartfelt love for the Law of Jehovah.

The psalm is probably of late date; but its allusions to the singer's circumstances, whether they are taken as autobiographical or as having reference to the nation, are too vague to be used as clues to the period of its composition. An early poet is not likely to have adopted such an elaborate acrostic plan, and the praises of the Law naturally suggest a time when it was familiar in an approximately complete form. It may be that the rulers referred to in vv. 23, 46, were foreigners, but the expression is too general to draw a conclusion from. It may be that the double-minded (ver. 113), who err from God's statutes (ver. 118), and forsake His law (ver. 53), are Israelites who have yielded to the temptations to apostatise, which came with the early Greek period, to which Baethgen, Cheyne, and others would assign the psalm. But these expressions, too, are of so general a nature that they do not give clear testimony of date.

§ א

1 Blessed the perfect in [their] way,
Who walk in the law of Jehovah!
2 Blessed they who keep His testimonies,
That seek Him with the whole heart,
3 [Who] also have done no iniquity,
[But] have walked in His ways!
4 Thou hast commanded Thy precepts,
That we should observe them diligently.
5 O that my ways were established
To observe Thy statutes!
6 Then shall I not be ashamed,
When I give heed to all Thy commandments.
7 I will thank Thee with uprightness of heart,
When I learn Thy righteous judgments.
8 Thy statutes will I observe;
Forsake me not utterly.

The first three verses are closely connected. They set forth in general terms the elements of the blessedness of the doers of the Law. To walk in it--_i.e._, to order the active life in conformity with its requirements--ensures perfectness. To keep God's testimonies is at once the consequence and the proof of seeking Him with whole-hearted devotion and determination. To walk in His ways is the preservative from evil-doing. And such men cannot but be blessed with a deep sacred blessedness, which puts to shame coarse and turbulent delights, and feeds its pure fires from God Himself. Whether these verses are taken as exclamation or declaration, they lead up naturally to ver. 4, which reverently gazes upon the loving act of God in the revelation of His will in the Law, and bethinks itself of the obligations bound on us by that act. It is of God's mercy that He has commanded, and His words are meant to sway our wills, since He has broken the awful silence, not merely to instruct us, but to command; and nothing short of practical obedience will discharge our duties to His revelation. So the psalmist betakes himself to prayer, that he may be helped to realise the purpose of God in giving the Law. His contemplation of the blessedness of obedience and of the Divine act of declaring His will moves him to longing, and his consciousness of weakness and wavering makes the longing into prayer that his wavering may be consolidated into fixity of purpose and continuity of obedience. When a man's ways are established to observe, they will be established by observing, God's statutes. For nothing can put to the blush one whose eye is directed to these.

"Whatever record leap to light,
He never shall be shamed."

Nor will he cherish hopes that fail, nor desires that when accomplished, are bitter of taste. To give heed to the commandments is the condition of learning them and recognising how righteous they are; and such learning makes the learner's heart righteous like them, and causes it to run over in thankfulness for the boon of knowledge of God's will. By all these thoughts the psalmist is brought to his fixed resolve in ver. 8, to do what God meant him to do when He gave the Law; and what the singer had just longed that he might be able to do--namely, to observe the statutes. But in his resolve he remembers his weakness, and therefore he glides into prayer for that Presence without which resolves are transient and abortive.

§ ב

9 Wherewith shall a young man cleanse his path?
By taking heed, according to Thy word.
10 With my whole heart have I sought Thee,
Let me not wander from Thy commandments.
11 In my heart have I hid Thy saying,
That I may not sin against Thee.
12 Blessed art Thou, Jehovah,
Teach me Thy statutes.
13 With my lips have I rehearsed
All the judgments of Thy mouth.
14 In the way of Thy testimonies have I rejoiced,
As over all [kinds of] wealth.
15 In Thy precepts will I meditate,
And will have respect to all Thy paths.
16 In Thy statutes will I delight myself,
I will not forget Thy word.

The inference drawn from ver. 9, that the psalmist was a young man, is precarious. The language would be quite as appropriate to an aged teacher desirous of guiding impetuous youth to sober self-control. While some verses favour the hypothesis of the author's youth (ver. 141, and perhaps vv. 99, 100), the tone of the whole, its rich experience and comprehensive grasp of the manifold relations of the Law to life, imply maturity of years and length of meditation. The psalm is the ripe fruit of a life which is surely past its spring. But it is extremely questionable whether these apparently personal traits are really so. Much rather is the poet "thinking ... of the individuals of different ages and spiritual attainments who may use his works" (Cheyne, _in loc._).

The word rendered "By taking heed" has already occurred in vv. 4, 5 ("observe"). The careful study of the Word must be accompanied with as careful study of self. The object observed there was the Law; here, it is the man himself. Study God's law, says the psalmist, and study Thyself in its light; so shall youthful impulses be bridled, and the life's path be kept pure. That does not sound so like a young man's thought as an old man's maxim, in which are crystallised many experiences.

The rest of the section intermingles petitions, professions, and vows, and is purely personal. The psalmist claims that he is one of those whom he has pronounced blessed, inasmuch as he _has_ "sought" God with his "whole heart." Such longing is no mere idle aspiration, but must be manifested in obedience, as ver. 2 has declared. If a man longs for God, he will best find Him by doing His will. But no heart-desire is so rooted as to guarantee that it shall not die, nor is past obedience a certain pledge of a like future. Wherefore the psalmist prays, not in reliance on his past, but in dread that he may falsify it, "Let me not wander." He had not only sought God in his heart, but had there hid God's law, as its best treasure, and as an inward power controlling and stimulating. Evil cannot flow from a heart in which God's law is lodged. That is the tree which sweetens the waters of the fountain. But the cry "Teach me Thy statutes" would be but faltering, if the singer could not rise above himself, and take heart by gazing upon God, whose own great character is the guarantee that He will not leave a seeking soul in ignorance.