The Holy Bible, in the Authorized Version: With Notes and Introductions

INTRODUCTION TO THE PSALMS.

On our Versions of the Psalter.

The English Version in our Book of Common Prayer was made in A.D. 1535, and revised A.D. 1539. It was not formed from the original Hebrew, but, for the most part, from that Latin version which is called the Gallican Psalter, and which was derived mainly from the Septuagint, and was due to S. Jerome (circa A.D. 390), and is in substance the Vulgate, or commonly received Version of the Psalms in the Latin Church'. S. Jerome afterwards executed a translation of the Psalter from the Hebrew text; but, on account of the previous general reception of the Gallican Psalter in the musical services of the Church, this more correct translation has never obtained that popularity to which, on account of its greater accuracy, it was justly entitledʼ.

The same may be said of our own English Version of the Psalter, in our authorized Translation of the Bible, which was made, by command of King James I. in A.D. 1610, from the original Hebrew. Inferior to the Prayer Book Version in rythmical beauty and musical applicability, but much superior to it in critical accuracy, it will never supersede that Version in the choral service of the Church. But it is much to be wished that our Bible Version of the Psalms were sometimes read in our congregations; and that it were used together with other helps, for the amendment of our Prayer Book Version, in numerous places where revision is much needed, and might be easily adopted".

Characteristics of the Psalms, and how they are to be used.

We may close these prefatory remarks with some references, derived from Christian Antiquity, on the peculiar characteristics of this portion of Holy Writ.

"All Scripture," says S. Basil", "given by inspiration of God, and profitable,' is written by the Holy Spirit for this end, that every one may derive from this common dispensary of souls, the appropriate medicine for his own malady. Some kind of spiritual discipline is afforded by the Prophets, another kind by the Historical Books, another by the Law of Moses, another by the Proverbial Writings. But the BOOK of PSALMS comprehends what is useful in them all. It prophesies of the future, it calls to mind past history, it legislates for life, it suggests duty; in a word, it is a common storehouse of wholesome doctrine, applying what is best to each particular case."

"The Psalter is the calm of the soul, the minister of peace. It soothes the stir and swell of the thoughts; it assuages the passions, and chastens the waywardness of the soul. The Psalter cements friendships, heals differences, and reconciles enmities; for who can regard another as his foe, with whom he has just joined in sending forth an united voice to God? The Psalter puts to flight evil spirits, and attracts the succour of angels. It is an armour in fears by night, and a repose from toils by day. It is a safeguard to children, a graceful decoration to adults, a comforter to the aged, and the fittest ornament of women. It peoples deserts, and moderates markets; it is "to beginners an easy and familiar introduction, a mighty augmentation of all virtue and knowledge in such as are entered before, a strong confirmation to the most perfect among others." The Psalter is the voice of the Church; it cheers festivals, and ministers godly sorrow to the penitent; it brings forth tears from hearts of flint; it is the employment of angels; it is conversation in heaven, spiritual frankincense.

1 Our Prayer Book Version has avoided some errors of the Vulgate, e. g. in that important text (Ps. ii. 12), "Kiss the Son," where the Vulgate has, 'Apprehendite disciplinam ;" to which may be added, in the same Psalm (v. 3), cords, where the Vulgate has erroneously jugum; and, v. 6, "Yet have I set my King," where the Vulgate has faultily, "Ego constitutus sum Rex." It is not therefore correct to say, that our Prayer Book Version is only a servile copy of the Vulgate or Gallican Psalter.

It is much to be desired that this Version of S. Jerome, from the Hebrew Original, were published separately. Delitzsch, ii. 432.

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3 The great merit of our noble Version is more clearly seen when it is printed strophically, as in the following pages. The beauty of the poetical Books of the Hebrew Scriptures, such as Job, the Psalms, and the Prophets,-is much obscured by printing them as prose, and by breaking them up into verses.

4 A good account of the Latin and other Versions of the Psalter may be seen in the Rev. J. F. Thrupp's Preliminary Essay, pp. 19-22. See also "The Interleaved Prayer Book," p. 225.

5 S. Basil, in Ps. 1, tom. i. p. 90, ed. Bened. 1721.

6 The same sentiments are expressed by S. Athanasius (ad Marcellinum, ii. p. 784, ed. Bened. Patav. 1777), who calls the Psalter, "A Paradise of all spiritual fruits;" and S. Basil's words are almost translated by S. Ambrose, in Ps. 1, §§ 4. 7. 9: "Licet Omnis Scriptura divina Dei gratiam spiret, præcipuè tamen dulcis Psalmorum liber," &c.

7 I adopt here, and in two other places, marked with inverted commas, the words of Richard Hooker (V. xxxvii.), who, in his panegyric on the Psalter, seems to be translating these paragraphs of S. Basil, without being conscious of it. There is no reference to Basil's name, either in Hooker's own text, or in the notes of any edition of his works. Hooker's mind was so saturated with the spirit of patristic literature, that he speaks its language, almost without being aware of it. Mr. Hallam, in his History of Literature, has justly expressed unbounded admiration of Hooker's style, its majestic march, graceful sweetness, and vigorous energy. Were not these excellences due in some measure to Hooker's familiarity with the great works of Christian antiquity? Hooker writes English sometimes with the pen of a S. Basil or a S. Chrysostom, sometimes with that of a S. Augustine.

xiv

INTRODUCTION TO THE PSALMS.

Such an appointment may be regarded as embodying the judgment of the Church on the Christian significance of the Psalter, and serves to attune the minds of the faithful, in reading and singing the Psalms, to their inner spiritual meaning'.

In the present commentary, the use that has been made of the Psalms by the Christian Church is specified in the notes'.

S. Athanasius thus describes the proper uses of certain Psalms; and his testimony may be regarded as an exponent of the judgment of the Eastern Church in his age in this respect. "If thou desirest to sing what concerns the Saviour, thou wilt find material in almost every Psalm; especially in the forty-fifth and hundred and tenth Psalms, which declare His generation from the Father, and His Incarnation. The twenty-second and the sixty-ninth are prophetic of His divine Cross, and of the conspiracy which He endured for our sakes, and of His Passion; and of the plotting of the Jews against Him, and of the betrayal of Judas. In the twenty-first, the fiftieth, and seventy-second Psalm, thou hast a manifestation of His kingly and judicial power, and of His Second Advent to Judgment, and of the conversion of the Gentiles. The sixteenth Psalm describes His Resurrection from the Dead. The twenty-fourth and forty-seventh declare His Ascension into Heaven. When thou readest the ninety-third, ninety-sixth, ninety-eighth, and ninety-ninth Psalms, thou mayest behold there the benefits conferred upon us by the sufferings of the Saviour. Such is the character of the Book of Psalms, which has indeed special Psalms suitable to every one's particular need, and to the regulation of the passions of every particular soul, and also contains numberless prophecies concerning the Coming of our Lord and Saviour Jesus Christ."

Again, with regard to the use of certain Psalms on certain days of the week, S. Athanasius thus speaks*:

"If thou desirest to sing praise on Saturday, thou hast the ninety-second Psalm; if on Sunday, the twenty-fourth; if on Monday, the forty-eighth; if on Friday, the ninety-third; if on Wednesday, the ninety-fourth; for on that day the Lord was betrayed, and began to triumph by His Passion."

The Commentaries of medieval writers, such as Bede, Remigius, Bruno of Wurzburg, Bruno of Aste, Euthymius Zygabenus, "the golden Commentary," "the golden Commentary," as it is called, of Gerhohus, and the Commentary of Thomas Aquinas, Albertus Magnus, Ludolph, and of others, suggest many spiritual reflections, and minister religious edification by their devotional character. But they are often too irrelevant to be pressed into the service of an Expositor who desires, for himself and others, that spiritual refreshment which flows forth in spontaneous abundance from the sacred text.

A list of the Rabbinical Interpreters may be seen in Carpzov's Introduction (p. 145), and in the Commentary of Delitzsch (tom. ii. p. 442), where may also be found a full account of Christian Expositions. The labours of Bellarmine (1612), Lorinus (1619-1623), De Muis (1650), and Le-Blanc (1744, reprinted 1856), hold a high place among Roman Catholic commentaries, and among those of the Reformers the works of Luther, Bucer, and especially Calvin (1578-1610, reprinted by Tholuck, 1836). Among the more recent, the most memorable are those of Rosenmüller (1821-1823), Stier (1834), Ewald (1835), De Wette (1836, 1858), Hitzig (1835, 1865), Tholuck (1843), Lengerke (1847), Vaihinger (1845), Hengstenbery (1849-1852), Olshausen (1853), Hupfeld (1855), Delitzsch (1860, 1867). In our own country, the Psalms have been elucidated by Ainsworth, Bp. Patrick, Dr. Hammond, M. Henry, Merrick, Bp. Horne, Bp. Horsley, Dr. Jebb (1846), Phillips (1846), Thrupp (1860), Perowne (1864); Dr. Kay (1864), to whom I am greatly indebted, and by the popular work, "The Plain Commentary" (1857), and that of the Rev. Canon Hawkins (1864).

1 It is much to be wished, that the Church of England might think fit to enlarge her CALENDAR of Proper Psalms, so as to include Proper Psalms for some other Great Festivals and Holy Days, especially Trinity Sunday, Epiphany, and the Circumcision, and also for Easter Even. It sometimes happens, as it did in the present year (1867) on Trinity Sunday, that Psalms of a mournful character are sung on festive seasons in her churches; and a Festal Psalm appointed for Whitsunday (Ps. 104), was chanted on the morning of Easter Even.

2 For an indication of the Psalms, appointed for special days in the Sarum use, the Editor is indebted to the kindness of a friend, distinguished by liturgical learning, the Rev. H. J. Hotham, Fellow of Trinity College, Cambridge, who supplied also the Calendar of Proper Psalms, according to the Roman

Book Interleaved," by the Rev. W. M. Campion, and the
Rev. W. J. Beamont (1866). See also Dr. Neale's Preface to
his Commentary (1860), pp. 14, 15, which contains a similar
Calendar.

The expository uses that the Church has made of Antiphons, as clues to the various senses in which the Psalms may be understood, are entitled to careful attention. See below, p. 2.

3 S. Athanasius, Ad Marcellinum; see above, p. iii.

4 In the same Epistle to Marcellinus.

5 See Dr. Neale's Commentary on the Psalms (Ps. 1-38). Lond. 1860; and cp. Delitzsch, ii. p. 44.

6 Of Mr. Perowne's valuable Critical Commentary, vol. i., comprising Psalms 1-72, has appeared.

INTRODUCTION TO THE PSALMS.

On our Versions of the Psalter.

Characteristics of the Psalms, and how they are to be used.

We may close these prefatory remarks with some references, derived from Christian Antiquity, on the peculiar characteristics of this portion of Holy Writ.

"All Scripture," says S. Basil', given by inspiration of God, and profitable,' is written by the Holy Spirit for this end, that every one may derive from this common dispensary of souls, the appropriate medicine for his own malady. Some kind of spiritual discipline is afforded by the Prophets, another kind by the Historical Books, another by the Law of Moses, another by the Proverbial Writings. But the BOOK of PSALMS comprehends what is useful in them all. It prophesies of the future, it calls to mind past history, it legislates for life, it suggests duty; in a word, it is a common storehouse of wholesome doctrine, applying what is best to each particular case."

1 Our Prayer Book Version has avoided some errors of the Vulgate, e. g. in that important text (Ps. ii. 12), "Kiss the Son," where the Vulgate has, Apprehendite disciplinam;" to which may be added, in the same Psalm (v. 3), cords, where the Vulgate has erroneously jugum; and, v. 6, "Yet have I set my King," where the Vulgate has faultily, "Ego constitutus sum Rex." It is not therefore correct to say, that our Prayer Book Version is only a servile copy of the Vulgate or Gallican Psalter.

2 It is much to be desired that this Version of S. Jerome, from the Hebrew Original, were published separately. Delitzsch, ii. 432.

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3 The great merit of our noble Version is more clearly seen when it is printed strophically, as in the following pages. The beauty of the poetical Books of the Hebrew Scriptures,-such as Job, the Psalms, and the Prophets,-is much obscured by printing them as prose, and by breaking them up into verses.

4 A good account of the Latin and other Versions of the Psalter may be seen in the Rev. J. F. Thrupp's Preliminary Essay, pp. 19-22. See also "The Interleaved Prayer Book," 225.

5 S. Basil, in Ps. 1, tom. i. p. 90, ed. Bened. 1721.

6 The same sentiments are expressed by S. Athanasius (ad Marcellinum, ii. p. 784, ed. Bened. Patav. 1777), who calls the Psalter, "A Paradise of all spiritual fruits;" and S. Basil's words are almost translated by S. Ambrose, in Ps. 1, §§ 4. 7.9: "Licet Omnis Scriptura divina Dei gratiam spiret, præcipuè tamen dulcis Psalmorum liber," &c.

xvi

INTRODUCTION TO THE PSALMS.

Oh, divine wisdom of the heavenly Teacher, Who has so contrived His work, that while we sing Psalms we drink in celestial knowledge! For what is there that we may not hence learn? "Heroical magnanimity, exquisite justice, grave moderation, exact wisdom, repentance unfeigned, universal patience." Here is a well-spring of all good. Herein is the deepest theology; prophecies of the Incarnation, "the sufferings of Christ, the terrors of wrath, the comforts of grace, the works of Providence over this world, and the promised joys of the world which is to come; all good necessary to be either known, or done, or had, this one celestial fountain yieldeth.'

The Epistle of S. Athanasius to Marcellinus was written for the purpose of indicating what Psalms are fittest to be used in any particular frame of mind, and for any special spiritual purpose, and it affords a valuable repertory to the Psalter.

All the ancient Expositors dwell forcibly on one thing-namely, on the duty of so ordering the heart, mind, and life, that they may be in tune with the Psalms when sung by the lips.

"Adsit palatum fidei," says S. Augustine', "ut sapiat mel Dei:" "Have thou the palate of faith, that thou mayest taste the honey of God." And again, "The saints of God sing Alleluias with heart, lips, and life."

3 99

Let him who sings Psalms, not sing merely with his mouth, but with his life: "Lingua tua tacet, vita tua clamet 3." "Vitâ sic canta, ut nunquam sileas :" "So sing with thy life, as Attune thy heart to the Psalm. If the Psalm prays, pray thou; if it mourns, mourn thou; if it hopes, hope thou; if it fears, fear thou. Every thing that is in the Psalter is the looking-glass of thy soul'.

never to hold thy peace."

And another ancient writer says, "In order that thou mayest enjoy this treasure, thou must read and sing the Psalms with the same spirit as that by which they were written. Therefore, at the beginning of each Psalm lift up thy heart to God, and pray for that holy light, love, and desire, which animated the Psalmist himself."

THE BOOK OF PSALMS.

PSALM I.

Luke 20. 42. Acts 1. 20.

1 BLESSED is the man that walketh not in the counsel of the ungodly, Nor standeth in the way of sinners,

Ps. I.] This Psalm and the following are without any inscription or title in the original: they are not called "Psalms of David." This is remarkable. Of the forty-one Psalms which constitute the first of the five Books of the Psalter, only four Psalms are without the title "of David." These four are the first, second, tenth, and thirty-third. Of these four, the tenth is coupled with the ninth, so as to form one Psalın with the ninthi, which is ascribed to David in its title, and is joined with it as one, in the Septuagint and Vulgate; and the thirty-third is joined on to the thirty-second, and was sometimes read as one with it.

There remain only in fact the first and second Psalms in the first Book of the Psalter, without the title "of David;" and the second Psalm is assigned to David by St. Peter (Acts iv. 25).

-a

The reason of the absence of David's name from the first Psalm seems to be, as ancient expositors suggest, that the first Psalm is, as it were, a prologue,—a тŋλavyès πрóσжжоν,—a farshining frontispiece to the whole Psalter; and the following Psalm was reckoned by some as the first, or a part of the first, as it is in some MSS. of Acts xiii. 33, where however the reading, "the second Psalm," is supported by most of the uncial MSS., including the Codex Sinaiticus. See S. Hilary, in Psalm ii.; and Delitzsch, p. 4.

But these two Psalms are more rightly regarded as distinct, and as constituting a general Introduction to the whole Book, and as addressed to the whole world; and as the entire work is a composite one, not due to David alone, these two Psalms, which are a prologue to it, are not identified with him.

These two Psalms are intimately connected with one another. They form a pair. The first of them looks backward to the Law of Moses (v. 2); the second looks forward to the Gospel of Christ. They join the two Testaments together. Both of them speak of the blessings of obedience, and of the malediction which is reserved for rebellion against God. They stand at the beginning of the Psalter, like a Gerizim, and an Ebal— a Mount of Blessing, and of Cursing-side by side (see above, on Josh. viii. 30-35); and they reveal the awful transactions of the Great Day of Doom, when the Judge will gather all Nations before Him, and place some on the Right Hand, and others on the left. Each of these two Psalms exhibits the two classes into which the world is divided, viz. those who accept, and those who reject God. It displays them in their way and in their end. The first Psalm describes them in their relation to God and His Law: the one studying it and delighting in it; the other, in practice and in words, scorning it and scoffing at it (v. 1). The second Psalm exhibits them in their relation to Christ; the one class banding together in conspiracy, and rising up in rebellion against Him; the other, trusting in Him and obeying Him; and each of these two Psalms pourtrays the blessedness of the former class and the misery of the latter. Cp. Dr. Pusey on Daniel, p. 315.

The first Psalm opens (as Theodoret remarks), like the Sermon on the Mount, with "Blessed" (Matt. v. 3-12); and therefore the reading of this Psalm was coupled with the Beatitudes, as the Syriac Version informs us. It is God's first desire that all should be "blessed" (1 Tim. ii. 4); and in the verdict of the Universal Judgment, "Come, ye Blessed," stands before "Depart from Me, ye Cursed" (Matt. xxv. 34. 41). VOL. IV. PART II.-1

a Prov. 4. 14, 15. | Or, wicked

To mark this gracious desire still more strongly, as the first Psalm begins with "Blessed is the man" (literally, O blessedness of the man, Gesen. 90), so the second Psalm reverts to the same declaration of blessedness, "Blessed are all they that put their trust in Him" (ii. 12). See also the third Psalm, " Thy blessing is upon Thy people ;" and the first Book of the Psalter ends, as it begins, with two blessings. See xl. 4; xli. 1.

The imagery of the first Psalm, as well as of the second, harmonizes with this view. In the beautiful picture here displayed to us, of the tree planted by the waterside (literally, near divisions of waters), bringing forth his fruit in his season, and his leaf shall not wither (v. 3), we are reminded, on the one hand, of the fig-tree which did not bring forth fruit, and whose leaves were withered by Christ (Matt. xxi. 19, 20), and, on the other hand, we have a vision (as S. Hilary remarks) of the joys of the Garden of Eden, with its pure rivers parted from one head (Gen. ii. 8-14), and the tree of life, and the glories of the heavenly Paradise, as revealed in the Apocalypse: "On either side of the river was the tree of life, which yielded her fruit every month, and the leaves were for the healing of the nations" (Rev. xxii. 2); and this similitude, as well as that of the chaff, which the wind driveth away (v. 4), draws our attention to the grand description with which the Herald of the Gospel, John the Baptist, pre-announces the Second Advent of Christ as the Judge: "Every tree that bringeth not forth good fruit is hewn down, and cast into the fire;" and "His fan is in His hand, and He will throughly purge His floor, and will burn up the chaff with fire unquenchable” (Matt. iii. 10–12). Rightly, therefore, does the Chaldee Targum expound "the judgment" in v. 5 here, as the Judgment of the Great Day; and the Arabic Version, in the title of this Psalm, speaks of it as referring to the future world.

There are (as S. Hilary remarks) five degrees of moral virtue which are here specified as preparing a man for the blessedness of that Day. First, the good man does not walk in the counsel of the ungodly, literally of the turbulent and restless (Gesen. 781), that is, he is not like a transitory traveller, leaving his own appointed path, and walking side by side with them in their devices, in the broad way that leadeth to destruction (cp. Rev. iv. 14. Matt. vii. 13); next, he is not stationary with sinners, or open workers of iniquity; he does not help to form with them a band organized for evil; next, he does not go deliberately, and openly set himself down in the seat of the scornful, that is, of godless mockers, scoffers, and blasphemers. Cp. Prov. xxvi. 4. Jer. xv. 17. This is what he avoids. But he not only shuns what is evil; he also loves and does what is good. Therefore he is described as finding his delight in the Law of the Lord,-the Holy Scriptures,- -as the Psalmist did (cix. 35. 47), and as St. Paul did (Rom. vii. 22); and not only does he find delight in the Law of the Lord, as a spiritual and intellectual enjoyment, but he meditates upon it continually (as Joshua and the kings of Israel were commanded to do, Josh. i. 8. Deut. xvii. 18) as his rule of faith and practice;-"ita ut vita ipsa sit legis meditatio" (Hilary); and he brings forth fruit in his season, being refreshed and invigorated by its living waters. See Jer. xvii. 8. Those living waters are the waters of the Holy Spirit flowing in the Scriptures and the Sacraments, and they enable him to

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