INTRODUCTORY OBSERVATIONS.

HISTORICAL SKETCH OF THE PSALMODIC POETRY.

THE use of sacred lyrical poetry among the Hebrews was coeval with their national existence. No sooner had they escaped from the pursuit of their Egyptian oppressors, than "Moses and the children of Israel" celebrated their miraculous deliverance in a triumphal song of praise to God; to which the women, with Miriam at their head (Ex. xv. 1-21), responded with "timbrels and dances," or pipes. One of the Psalms bears the name, as its reputed author, of their great lawgiver (Psalm xc.); and the form of benediction prescribed by him to Aaron and his sons (Numb. vi. 22—26), as well as the words he uttered when the ark set forward and rested (Numb. x. 35, 36), are re-echoed in various ways in the Psalms.* Like their ancestor, Jacob, he conveyed his parting warning and prophetic blessing to his people in verse (Deut. xxxii., xxxiii.); and the effusions of his thoughts and feelings, on that deeply interesting and solemn occasion, bespeak the master-mind of a sacred poet.

The song of Deborah and Barak (Judges v.), is a triumphal ode parallel with that of their forefathers at the Red Sea and the song of Hannah on the birth of her son, the future prophet Samuel, is an example of similar composition of a more individual character,

* See the References, Bagster's Bible, and compare especially Num. vi. 24, “Keep thee,” and vi. 26, “Give thee peace,” with Psalms cxxi. and cxxii., of which, as remarked in Introductory Note to the " 'Songs of Degrees," Psalm cxx., &c., "Keep and Peace" are the characteristic words: Num. vi. 26, "Lift up his countenance," with Psalm iv. 6, xlii. 5-11, xliii. 5; and Num. x. 35 with Psalm lxviii. 1.

yet expanding into national feeling. The concluding sentiments of the former, and many of the latter, are reproduced in several of the Psalms.*

Besides the pieces of poetry which we thus find interspersed in the Scripture history, there appear to have existed, from an early period, some collections of short lyrical compositions, commemorative of remarkable events or distinguished persons; as "the Book of the Wars of the Lord," and "the Book of Jasher," which, from the mention made of them, were probably of this character. The former is referred to in the twenty-first chapter of Numbers, where a specimen of its contents is given, verses 14 to 18, to which may perhaps be added verses 27 and 28. "The Book of Jasher" is noticed in Josh. x. 13, as recording the miracle there related; and in 2 Sam. i. 18, as containing David's lamentation over Saul and Jonathan.

But though the elements of a national Psalmody were thus in existence, it does not appear to have acquired a complete and systematic form till the age of David. For the prosperous and permanent condition which it attained under his fostering hand, the foundation had no doubt been laid in the religious revival effected under the administration of the eminent judge and prophet, Samuel. In his time, allusion is first made to certain associations, apparently of an educational character, which have been designated the Schools of the Prophets, and are supposed to have been instituted by him. That Psalmody formed a part of the exercises there practised appears from 1 Sam. x. 5, where the company are represented as prophesying "with a psaltery, and a tabret, and a pipe, and a harp before them;" and their overpowering influence upon those who were brought within its sphere is manifest from the effect produced upon Saul on the occasion there referred to (1 Sam. x. 9—11), and, at a subsequent time, upon his messengers and himself (1 Sam. xix. 18-24), when in pursuit of David, who had taken refuge amongst them.

*Compare, e.g., Judges v. 31 with Psalm lxxxiii. 9, 10, and xcii. 9; 1 Sam. ii. 6, with Psalm lxviii. 20; and 1 Sam. ii. 5-8, with Psalm cxiii. 7-9.

Whether David had, in his more youthful days, been a pupil in the schools of the prophets, and derived in any degree from that source the acquirements which recommended him to the courtiers of Saul as a skilful and pious minstrel, qualified to soothe and calm the troubled and disordered mind of his sovereign, the sacred narrative does not inform us; but it can scarcely be doubted that his intercourse with them and with Samuel, at a somewhat later period at least, was the means of greatly strengthening, if not of awakening, that deep religious feeling which, combined with native ardour of temperament and poetic fire, produced in due time "the sweet Psalmist of Israel;" and led him, under the Divine influence, to record the workings of his soul amid the varied events of a chequered life, and the dealings of God with him in providence and grace, in hymns of supplication and penitence, of warning and encouragement, of thanksgiving and praise, adapted not only for the use of himself and his people, but for the edification of the Church in every age and clime.

When firmly seated on the throne, the first care of the pious monarch was to prepare a sanctuary on Mount Zion for the reception of the ark of the covenant, and to make provision there for the rites and services pertaining to the public worship of God, amongst which, from that period, Psalmody held a conspicuous place. The arrangements for this purpose, which, however, appear not to have been fully completed till towards the close of David's life, and were afterwards continued in the magnificent temple erected by his son and successor, Solomon, comprehended the appointment of four thousand Levites as 66 singers, with instruments of music," (1 Chron. xxiii. 5-30), "lifting up the voice with joy" (1 Chron. xv. 16-22), "and to stand every morning to thank and praise the Lord, and likewise at even." They served in courses (1 Chron. xxv.), and 288 persons, forming twenty-four courses of twelve each, distinguished by their superior skill and proficiency, "that were instructed in the songs of the Lord, even all that were cunning," took precedence of the rest. The services of this select portion of the choral band, or at least of their presiding officers, are described in terms very similar to

those of the prophets above referred to, as "prophesying with harps, with psalteries, and with cymbals," which appear to denote the singing of inspired compositions with musical accompaniments; and several of the names recorded are mentioned also in the titles of some of the Psalms as their authors.

Additions were from time to time made to the collection of Psalms from the era of David to the captivity, and some appear to have been composed after the return from Babylon; but none, probably, at a much later period than that event. "From that time," remarks Hengstenberg (vol. iii., app. 17), "matters again fell much into a beaten track; the movement of souls vanished; men came more and more to look back upon that which the Spirit of God had spoken and sung by his instruments, in those times when the breath of inspiration pervaded the whole people. In the place of God's living organs there was now substituted the learning of Scripture. The Psalter productions as well as the words of prophecy had run their course."

ARRANGEMENT OF THE BOOK OF PSALMS.

THE Psalms were divided by the Jews into five books: the first comprehending Psalms i. to xli.; the second, Psalms xlii. to lxxii.; the third, Psalms lxxiii. to lxxxix.; the fourth, Psalms xc. to cvi.; and the fifth, Psalms cvii. to cl.* The last, being one of a series of Hallelujah Psalms, ends like the preceding four with "Praise ye the Lord;" but Psalms xli., lxxii., lxxxix, and evi., conclude with doxologies of a more diversified and distinct character, which, however appropriate they may be to the particular Psalms to which they are annexed, would be equally so to many others; and, occurring as they do only at these particular intervals, appear to have been designed to mark the terminations of the respective books. As they are found not only in the Hebrew text, but in all the ancient versions, it may

* The numbering of Psalms ix. to cxlvii. in the Septuagint differs from that of the Hebrew, Psalms ix. and x. being written as one, and Psalm cxlvii. divided into two, making the total number the same.

be inferred that the divisions thus denoted, though not recognized, except by the Syriac, in any other manner, existed previously to the Septuagint, the oldest of those versions, being made.

The question naturally arises whether the five books were severally composed at different periods, and subsequently combined in one, or whether the collection was so divided by the compiler of the whole. On the former supposition, we should expect to find the whole of David's Psalms, with the one ascribed to Moses, in the earlier books, and those of latest date in the last book; but so far is this from being the case, that one or two Psalms which appear to refer to the destruction of Jerusalem by the Chaldeans are inserted in the third book, that of Moses is postponed to the commencement of the fourth, and those of David are distributed throughout the whole; some of them, with one of Solomon's, being interspersed in the fifth book, amongst Psalms composed during or after the Babylonish captivity. This disregard of chronological order, and some principles of classification about to be noticed, which indicate points of view embracing the whole, lead to the conclusion, that, although the Psalms were no doubt handed down from time to time in a more or less collected form, yet, that the arrangement of the whole, as now presented to us, was the work of one hand, or of several persons associated together as joint editors, by whom the doxologies were inserted at the close of the several divisions. The number was probably suggested by that of the books of Moses, to which the Psalms bore an obvious relation, being employed like them in the religious assemblies of the people, and tending to enforce, exemplify, and illustrate the doctrines, precepts, and declarations contained in the Law. Although the Psalms are not arranged in strict chronological order, neither are they classed according to their subjects, the whole collection being of a very diversified character, and some of a like description being found variously interspersed with others of a different kind; yet, as already intimated, they are not placed without regard to order or connexion. The leading principle of classification, in connexion to a certain extent with authorship, appears to have been the use respectively of the Divine names, Jehovah and Elohim.