Text -- Psalms 36:5 (NET)

36:5 O Lord, your loyal love reaches to the sky; your faithfulness to the clouds.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 36:5

Mine enemies are cruel and perfidious, but thou art infinite in mercy, and faithfulness.

Wesley: Psa 36:5

Is infinite and incomprehensible.

Wesley: Psa 36:5

The truth both of thy threatenings against thine enemies, and of thy promises made to good men.

Wesley: Psa 36:5

Is far above our reach, greater and higher than we can apprehend.

JFB: Psa 36:5-6

As mercy and truth (Psa 25:10).

Clarke: Psa 36:5

Thy mercy, O Lord, is in the heavens - That is, thou art abundant, infinite in thy mercy; else such transgressors must be immediately cut off; but thy long-suffering is intended to lead them to repentance

Clarke: Psa 36:5

Thy faithfulness reacheth unto the clouds - עד שחקים ad shechakim , to the eternal regions; above all visible space. God’ s faithfulness binds him to fulfill the promises and covenants made by his mercy. Blessings from the heavens, from the clouds, from the earth, are promised by God to his followers; and his faithfullness is in all those places, to distribute to his followers the mercies he has promised.

Calvin: Psa 36:5

5.O Jehovah! thy mercy is unto the heavens Commentators think that David, after having described the great corruption and depravity which every where prevail in the world, takes occasion from thence to extol in rapturous praises the wonderful forbearance of God, in not ceasing to manifest his favor and good-will towards men, even though they are sunk in iniquity and crime. But, as I have already observed, I am of a somewhat different opinion. After having spoken of the very great depravity of men, the prophet, afraid lest he should become infected by it, or be carried away by the example of the wicked, as by a flood, quits the subject, and recovers himself by reflecting on a different theme. It usually happens, that in condemning the wicked, the contagion of their malice insinuates itself into our minds when we are not conscious of it; and there is scarcely one in a hundred who, after having complained of the malice of others, keeps himself in true godliness, pure and unpolluted. The meaning therefore is, Although we may see among men a sad and frightful confusion, which, like a great gulf, would swallow up the minds of the godly, David, nevertheless, maintains that the world is full of the goodness and righteousness of God, and that he governs heaven and earth on the strictest principles of equity. And certainly, whenever the corruption of the world affects our minds, and fills us with amazement, we must take care not to limit our views to the wickedness of men who overturn and confound all things; but in the midst of this strange confusion, it becomes us to elevate our thoughts in admiration and wonder, to the contemplation of the secret providence of God. David here enumerates four cardinal attributes of Deity, which, according to the figure of speech called synecdoche, include all the others, and by which he intimates, in short, that although carnal reason may suggest to us that the world moves at random, and is directed by chance, yet we ought to consider that the infinite power of God is always associated with perfect righteousness. In saying that the goodness of God is unto the heavens, David’s meaning is, that in its greatness it is as high as the heavens. In the same sense he adds, Thy truth is even unto the clouds The term truth in this place may be taken either for the faithfulness which God manifests in accomplishing his promises, or for the just and well regulated character of his government, in which his rectitude is seen to be pure and free from all deception. But there are many other similar passages of Scripture which constrain me to refer it to the promises of God, in the keeping and fulfilling of which he is ever faithful.

TSK: Psa 36:5

mercy : Psa 52:1, Psa 57:10, Psa 103:11, Psa 108:4; Isa 55:7-9

faithfulness : Psa 89:2, Psa 92:2, Psa 100:5; Mat 24:35; Heb 6:18-20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 36:5

Thy mercy, O Lord, is in the heavens - This commences the second part of the psalm - the description of the character of God in contrast with the character of the wicked man. The meaning here is, evidently, that the mercy of God is very exalted; to the very heavens, as high as the highest object of which man can conceive. Thus, we speak of virtue as "exalted,"or virtue of the "highest kind."The idea is not that the mercy of God is "manifested"in heaven, for, mercy being favor shown to the guilty, there is no occasion for it in heaven; nor is the idea that mercy, as shown to man, has its "origin"in heaven, which is indeed true in itself; but it is, as above explained, that it is of the most exalted nature; that it is as high as man can conceive.

And thy faithfulness - Thy "truthfulness;"thy fidelity to thy promises and to thy friends.

Reacheth "unto the clouds."The clouds are among the highest objects. They rise above the loftiest trees, and ascend above the mountains, and seem to lie or roll along the sky. The idea here, therefore, as in the first part of the verse, is, that it is elevated or exalted.

Poole: Psa 36:5

Though this be the disposition and carriage of mine enemies towards me, and therefore I can expect no good from them, yet thou, O Lord, blessed be thy name, art of another temper; they are cruel and perfidious and unrighteous, but thou art infinite in mercy , and faithfulness , and righteousness , and loving-kindness , as it here follows; and therefore though I despair of them, yet I trust in thee, as other men do for these reasons, Psa 36:7 .

Is in the heavens or, is unto (as the prefix beth oft signifies, as Gen 11:4 , and elsewhere, and as it is here explained in the following clause)

the heavens As it is on the earth, of which there was no question, so it reacheth thence to the heavens, i.e. it is infinite and incomprehensible.

Thy faithfulness the truth both of thy threatenings against thine and mine enemies, and of thy promises made to me and other good men.

Reacheth unto the clouds i.e. is far above our reach, greater and higher than we can apprehend it.

Haydock: Psa 36:5

Commit. Literally, "lay open." Hebrew, "roll." (Haydock) ---

This expresses the most unbounded confidence, Psalm liv. 23., and Proverbs xvi. 3. ---

Do it. Whatever may be proper. He will display thy justice, (ver. 6.) and free the from anxiety, (Calmet) taking care of thee, 1 Peter v. 7. (Menochius)

Gill: Psa 36:5

Thy mercy, O Lord, is in the heavens,.... Meaning either the general mercy of God the earth is full of, and extends to all creatures; to which it is owing that wicked men before described are not consumed; and which reaches "up to the heavens" ^d, as the words are by some rendered, as their sins do; see Psa 57:10; or the special mercy of God, and regards not the objects of it, creatures in heaven; for there at, none there proper objects of mercy; but the seat of it, the heart of God, who is in heaven; or the repository of it, the covenant of grace, which is full of the sure mercies of David; and of mercy there was a most glaring instance, when the son of God was sent down from heaven, to obtain salvation for sinful men; or it may denote the original of it, the heaven, being, as Aben Ezra observes some Jewish interpreters say, the fountain of mercy, and the spring of truth; or the greatness and abundance of it, it being as high as heaven, yea, above it; see Psa 103:11;

and thy faithfulness reacheth unto the clouds; which lies in the execution of his purposes, whose counsels of old were faithfulness and truth; and in keeping his covenant and promises; he never changes his mind, nor forgets his word; he is a God of truth, and cannot lie; he knows the end from the beginning; no unforeseen event can turn up to hinder the performance of what he has purposed and promised, and he is able to perform; nor does ever any of the good things he has spoken of fail: though his faithfulness sometimes seems to be not only to the clouds, but in them, and out of sight; providences seem to clash with promises, which make unbelief to say, doth his promise fail for evermore? yet, though we believe not, he abides faithful, Psa 77:8, 2Ti 2:13.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 36:5

¹ tn Heb “[is] in the heavens.”

² sn The Lord’s loyal love/faithfulness is almost limitless. He is loyal and faithful to his creation and blesses mankind and the animal kingdom with physical life and sustenance (vv. 6-9).

Geneva Bible: Psa 36:5

Thy ^{( e )} mercy, O LORD, [is] in the heavens; [and] thy faithfulness [reacheth] unto the clouds.

^{( e )} Though wickedness seems to overflow all the world, yet by your heavenly providence you govern heaven and earth.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 36:1-12

1 The grievous estate of the wicked.

8 The excellency of God's mercy.

10 David prays for favour to God's children.

Maclaren: Psa 36:4-6

Sky, Earth, And Sea: A Parable Of God

Thy mercy, O Lord, is in the heavens; and Thy faithfulness reacheth unto the clouds. 6. Thy righteousness is like the great mountains; Thy judgments are a great deep: O Lord, Thou preservest man and beast. 7. How excellent is Thy loving-kindness, O God! therefore the children of men put their trust under the shadow of Thy wings.'--Psalm 36:5-7.

THIS wonderful description of the manifold brightness of the divine nature is introduced in this psalm with singular abruptness. It is set side by side with a vivid picture of an evildoer, a man who mutters in his own heart his godlessness, and with obstinate determination plans and plots in forgetfulness of God. Without a word to break the violence of the transition, side by side with that picture, the Psalmist sets before us these thoughts of the character of God. He seems to feel that that character was the only relief in the contemplation of the miserable sights of which the earth is only too full. We should go mad when we think of man's wickedness unless we could look up and see, with one quick turn of the eye, the heaven opened and the throned Love that sits up there gazing on all the chaos, and working to soothe sorrow, and to purify evil.

Perhaps there is another reason for this dramatic and striking swiftness of contrast between the godless man and the revealed God. The true test of a life is its power to bear the light of God being suddenly let in upon it. How would yours look, my friend! if all at once a window in heaven was opened, and God glared in upon you? Set your lives side by side with Him. They always are side by side with Him whether you know it or not; but you had better bring your deeds to the light that they may be made manifest' now, than to have to do it as suddenly, and a great deal more sorrowfully, when you are dragged out of the shows and illusions of time, and He meets you on the threshold of another world. Would a beam of light from God, coming in upon your life, be like a light falling upon a gang of conspirators, that would make them huddle all their implements under their cloaks, and scuttle out of the way as fast as possible? Or would it be like a gleam of sunshine upon the flowers, opening out their petals and wooing from them fragrance? Which?

But I turn from such considerations as these to the more immediate subject of my contemplations in this discourse. I have ventured to take so great words for my text, though each clause would be more than enough for many a sermon, because my aim now is a very modest one. I desire simply to give, in the briefest way, the connection and mutual relation of these wonderful words; not to attempt any adequate treatment of the great thoughts which they contain, but only to set forth the meaning and interdependence of these manifold names for the beams of the divine light, which are presented here. The chief part of our text sets before us God in the variety and boundlessness of His loving nature, and the close of it shows us man sheltering beneath God's wings. These are the two main themes for our present consideration.

I. We Have, First, God In The Boundlessness Of His Loving Nature.

The one pure light of the divine nature is broken up, in the prism of the psalm, into various rays, which theologians call, in their hard, abstract way, divine attributes. These are mercy, faithfulness, righteousness.' Then we have two sets of divine acts--judgments,' and the preservation' of man and beast; and finally we have again lovingkindness,' as our version has unfortunately been misled, by its love for varying its translation, to render the same word which begins the series and is there called mercy.'

Now that mercy' or lovingkindness' of which my text thus speaks, is very nearly equivalent to the New Testament love'; or, perhaps, still more nearly equivalent to the New Testament grace.' Both the one and the other mean substantially this--active love communicating itself to creatures that are inferior and that might have expected something else to befall them. Mercy is a modification of love, inasmuch as it is love to an inferior. The hand is laid gently upon the man, because if it were laid with all its weight it would crush him. It is the stooping goodness of a king to a beggar. And mercy is likewise love in its exercise to persons that might, expect something else, being guilty. As a general coming to a body of mutineers with pardon and favour upon his lips, instead of with condemnation and death; so God comes to us forgiving and blessing. All His goodness is forbearance, and His love is mercy, because of the weakness, the lowliness, and the ill desert of us on whom the love falls.

Now notice that this same quality of mercy' stands here at the beginning and at the end. All the attributes of the divine nature, all the operations of the divine hand lie within the circle of His mercy--like diamonds set in a golden ring. Mercy, or love flowing out in blessings to inferior and guilty creatures, is the root and ground of all God's character; it is the foundation and impulse of all His acts. Modern science reduces all modes of physical energy to one, for which it has no name but--energy. We are taught by God's own revelation of Himself--and most especially by His final and perfect revelation of Himself in Jesus Christ--to trace all forms of divine energy back to one which David calls mercy,' which John calls love.'

It is last as well as first, the final upshot of all revelation. The last voice that speaks from Scripture has for its special message God is Love.' The last voice that sounds from the completed history of the world will have the same message, and the ultimate word of all revelation, the end of the whole of the majestic unfolding of God's purposes will be the proclamation to the four corners of the universe, as from the trump of the Archangel, of the name of God as Love. The northern and the southern poles of the great sphere are one and the same, a straight axle through the very heart of it, from which the bounding lines swell out to the equator, and towards which they converge again on the opposite side of the world. So mercy is the strong axletree, the northern pole and the southern, on which the whole world of the divine perfections revolves and moves. The first and last, the Alpha and Omega of God, beginning and crowning and summing up all His being and His work, is His mercy, His lovingkindness.

But next to mercy comes faithfulness. Thy faithfulness teacheth unto the clouds.' God's faithfulness is in its narrowest sense His adherence to His promises. It implies, in that sense, a verbal revelation, and definite words from Him pledging Him to a certain line of action. He hath said, and shall He not do it?' He will not alter the thing that is gone out of His lips.' It is only a God who has actually spoken to men who can be a faithful God.' He will not palter with a double sense, keeping His word of promise to the ear, and breaking it to the hope.'

But not only His articulate promises, but also His own past actions, bind Him. He is always true to these; and not only continues to do as He has done, but discharges every obligation which His past imposes on Him. The ostrich was said to leave its eggs to be hatched in the sand. Men bring men into positions of dependence, and then lightly shake responsibility from careless shoulders. But God accepts the cares laid upon Him by His own acts, and discharges them to the last jot. He is a faithful Creator.' Creation brings obligations with it; obligations for the creature; obligations for the Creator. If God makes a being, God is bound to take care of the being that He has made. If He makes a being in a given fashion, He is bound to provide for the necessities that He has created. According to the old proverb, if He makes mouths it is His business to feed them. And He recognises the obligation. His past binds Him to certain conduct in His future. We can lay hold on the former manifestation, and we can plead it with Him. Thou hast been, and therefore Thou must be.' Thou hast taught me to trust in Thee; vindicate and warrant my trust by Thy unchangeableness.' So His word, His acts, and His own nature, bind God to bless and help. His faithfulness is the expression of His unchangeableness. Because He could swear by no greater, He sware by Himself.'

Take, then, these two thoughts of God's lovingkindness and of God's faithfulness and weave them together, and see what a strong cord they are to which a man may cling, and in all His weakness be sure that it will never give nor break. Mercy might be transient and arbitrary, but when you braid in faithfulness' along with it, it becomes fixed as the pillars of heaven, and immutable as the throne of God. Only when we are sure of God's faithfulness can we lift up thankful voices to Him, because His mercy endureth for ever.' A despotic monarch may be all full of tenderness at this moment, and all full of wrath and sternness the next. He may have a whim of favour to-day, and a whim of severity to-morrow, and no man can say, What doest thou?' But God is not a despot. He has, so to speak, decreed a constitution.' He has limited Himself. He has marked out His path across the great wide region of possibilities of the divine action; He has buoyed out His channel on that ocean, and declared to us His purposes. So we can reckon on God, as astronomers can foretell the motions of the stars. We can plead His faithfulness along with His love, and feel that the one makes sure that the other shall be from everlasting to everlasting.

The next beam of the divine brightness is righteousness. Thy righteousness is like the great mountains.' Righteousness is not to be taken here in its narrow sense of stern retribution which gives to the evildoer the punishment that he deserves. There is no thought here, whatever there may be in other places in Scripture, of any opposition between mercy and righteousness, but the notion of righteousness here is a broader and greater one. It is just this, to put it into other words, that God has a law for His being to which He conforms; and that whatsoever things are fair and lovely, and good, and pure down here, those things are fair, and lovely, and good, and pure up there; that He is the Archetype of all excellence, the Ideal of all moral completeness: that we can know enough of Him to be sure of this that what we call right He loves, and what we call right He practises.

Brethren! unless we have that for the very foundation of our thoughts of God, we have no foundation to rest on. Unless we feel and know that' the Judge of all the earth doeth right,' and is right, and law and righteousness have their home and seat in His bosom, and are the expression of His inmost being, then I know not where our confidence can be built. Unless Thy righteousness, like the great mountains,' surrounds and guards the low plain of our lives, they will He open to all foes.

Then, next, we pass from the divine character to the divine acts. Mercy, faithfulness, and righteousness all converge and flow into the great river of the divine judgments.'

By judgments are not meant merely the acts of God's punitive righteousness, the retributions that destroy evildoers, but all God's decisions and acts in regard to man. Or, to put it into other and briefer words, God's judgments are the whole of the ways,' the methods of the divine government. So Paul, alluding to this very passage when he says How unsearchable are Thy judgments!' adds, as a parallel clause, meaning the same thing, and Thy ways past finding out.' That includes all which men call, in a narrower sense, judgments, but it includes, too, all acts of kindness and loving gifts. God's judgments are the expressions of His thoughts, and these thoughts are thoughts of good and not of evil.

But notice, in the next place, the boundlessness of all these characteristics of the divine nature.

Thy mercy is in the heavens,' towering up above the stars, and dwelling there, like some divine ether filling all space. The heavens are the home of light, the source of every blessing, arching over every head, rimming every horizon, holding all the stars, opening into abysses as we gaze, with us by night and by day, undimmed by the mist and smoke of earth, unchanged by the lapse of centuries; ever seen, never reached, bending over us always, always far above us. So the mercy of God towers above us, and stoops down towards us, rims us all about and arches over us all, sheds down its dewy benedictions by night and by day; is filled with a million stars and light-points of duty and of splendour; is near us ever to bless and succour and help, and holds us all in its blue round.

Thy faithfulness teacheth to the clouds.' Strange that God's fixed faithfulness should be compared to the very emblems of mutation. The clouds are unstable, they whirl and melt and change. Strange to think of the unalterable faithfulness as reaching to them! May it not be that the very mutability of the mutable may be the means of manifesting the unalterable sameness of God's faithful purpose, of His unchangeable love, and of His ever consistent dealings? May not the apparent incongruity be a part of the felicity of the bold words? Is it not true that earthly things, as they change their forms and melt away, leaving no track behind, phantom like as they are, do still obey the behests of that divine faithfulness, and gather and dissolve and break in brief showers of blessing, or short, sharp crashes of storm, at the bidding of that steadfast purpose which works out one unalterable design by a thousand instruments, and changeth all things, being in itself unchanged? The thing that is eternal, even the faithfulness of God, dwells amid, and shows itself through, the things that are temporal, the flying clouds of change.

Again,' Thy righteousness is like the groat mountains. Like these, its roots are fast and stable; like these, it stands firm for ever; like these, its summits touch the fleeting clouds of human circumstance; like these, it is a shelter and a refuge, inaccessible in its steepest peaks, but affording many a cleft in its rocks, where a man may hide and be safe. But, unlike these, it knew no beginning, and shall know no end. Emblems of permanence as they are, though Olivet looks down on Jerusalem as it did when Melchizedek was its king, and Tabor and Hermon stand as they did before human lips had named them, they are wearing away by winter storms and summer heats. But, as Isaiah has taught us, when the earth is old, God's might and mercy are young; for' the mountains shall depart and the hills be removed, but My kindness shall not depart from thee.' The earth shall wax old like a garment, but My righteousness shall not be abolished.' It is more stable than the mountains, and firmer than the firmest things upon earth.

Then, with wonderful poetical beauty and vividness of contrast, there follows upon the emblem of the great mountains of God's righteousness the emblem of the mighty deep' of His judgments. Here towers Vesuvius; there at its feet lie the waters of the bay. So the righteousness springs up like some great cliff, rising sheer from the water's edge, while its feet are laved by the sea of the divine judgments, unfathomable and shoreless. The mountains and the sea are the two grandest things in nature, and in their combination sublime; the one the home of calm and silence, the other in perpetual motion. But the mountain's roots are deeper than the depths of the sea, and though the judgments are a mighty deep, the righteousness is deeper, and is the bed of the ocean.

The metaphor, of course, implies obscurity, but what sort of obscurity? The obscurity of the sea. And what sort of obscurity is that? Not that which comes from mud, or anything added, but that which comes from depth. As far as a man can see down into its blue-green depths they are clear and translucent; but where the light fails and the eye fails, there comes what we call obscurity. The sea is clear, but our sight is limited.

And so there is no arbitrary obscurity in God's dealings, and we know as much about them as it is possible for us to know; but we cannot see to the bottom. A man on the cliff can look much deeper into the ocean than a man on the level beach. The higher you climb the further you will see down into the sea of glass mingled with fire' that lies placid before God's throne. Let us remember that it is a hazardous thing to judge of a picture before it is finished; of a building before the scaffolding is pulled down, and it is as hazardous for us to say about any deed or any revealed truth that it is inconsistent with the divine character. Wait a bit; wait a bit! Thy judgments are a great deep.' The deep will be drained off one day, and you will see the bottom of it. Judge nothing before the time.'

But as an aid to patience and faith hearken how the Psalmist finishes up his contemplations: O Lord! Thou preservest man and beast.' Very well then, all this mercy, faithfulness, righteousness, judgment, high as the heavens, deep as the ocean, firm as the hills, it is all working for this--to keep the millions of living creatures round about us, and ourselves, in life and well-being. The mountain is high, the deep is profound. Between the mountain and the sea there is a strip of level land. God's righteousness towers above us; God's judgments go down beneath us; we can scarcely measure adequately the one or the other. But upon the level where we live there are the green fields where the cattle browse, and the birds sing, and men live and till and reap and are fed. That is to say, we all have enough in the plain, patent facts of creation and preservation of man and animal life in this world to make us quite sure of what is the principle that prevails up to the very top of the inaccessible mountains, and down to the very bottom of the unfathomable deep. What we know of Him, in the blessings of His love and providence, ought to interpret for us all that is perplexing. What we understand is good and loving. Let us be sure that what we do not yet understand is good and loving too. The web is of one texture throughout. The least educated ear can catch the music of the simpler melodies which run through the Great Composer's work. We shall one day be able to appreciate the yet fuller music of the more recondite parts, which to us at present seem only jangling and discord. It is not His melody but our ears that are at fault. But we may well accept the obscurity of the mighty deep of God's judgment, when we can see plainly that, after all, the earth is full of His mercy, and theft the eyes of all things wait on God, and He giveth them their meat in due season.'

II. So Much, Then, For The Great Picture Here Of These Boundless Characteristics Of The Divine Nature.

Now let us look for a moment at the picture of man sheltering beneath God's wings.

How excellent is Thy lovingkindness, O God! therefore the children of men put their trust under the shadow of Thy wings.' God's lovingkindness, or mercy, as I explained the word might be rendered, is precious, for that is the true meaning of the word translated excellent.' We are rich when we have that for ours; we are poor without it. Our true wealth is to possess God's love, and to know in thought and realise in feeling and reciprocate in affection His grace and goodness, the beauty and perfectness of His wondrous character. That man is wealthy who has God on his side; that man is a pauper who has not God for his.

How precious is Thy lovingkindness, therefore the children of men put their trust.' There is only one thing that will ever win a man's heart to love God, and that is that God should love him first, and let him see it. We love Him because He first loved us,' is the New Testament teaching. Is it not all adumbrated and foretold in these words: How precious is Thy loving-kindness, O God! therefore the children of men put their trust'?

We may be driven to worship after a sort by power; we may be smitten into some cold admiration, into some kind of reluctant subjection and trembling reverence, by the manifestation of divine perfections. But there is only one thing that wins a man's heart, and that is the sight of God's heart; and it is only when we know how precious His lovingkindness is that we shall be drawn towards Him.

And then this last verse tells us how we can make God our own: They put their trust under the shadow of Thy wings.' The word here rendered, and accurately rendered, put their trust,' has a very beautiful literal meaning. It means to flee for refuge, as the man-slayer might flee into the strong city, or as Lot did out of Sodom to the little city on the hill, or as David did into the cave from his enemies. So, with such haste, with such intensity, staying for nothing, and with the effort of your whole will and nature, flee to God. That is trust. Go to Him for refuge from all evil, from all harm, from your own souls, from all sin, from hell, and death, and the devil.

Put your trust under' the shadow of His wings.' That is a beautiful image, drawn, probably, from the grand words of Deuteronomy, where God is likened to the eagle stirring up her nest, fluttering over her young,' with tenderness in her fierce eye, and protecting strength in the sweep of her mighty pinion. So God spreads the covert of His wing, strong and tender, beneath which we may all gather ourselves and nestle.

And how can we do that? By the simple process of fleeing unto Him, as made known to us in Christ our Saviour; to hide ourselves there. For let us not forget how even the tenderness of this metaphor was increased by its shape on the tender lips of the Lord: How often would I have gathered thy children together, as a hen gathereth her chickens under her wings!' The Old Testament took the emblem of the eagle, sovereign, and strong, and fierce; the New Testament took the emblem of the domestic fowl, peaceable, and gentle, and affectionate. Let us flee to that Christ, by humble faith with the plea on our lips-

Cover my defenceless headWith the shadow of Thy wing';

and then all the Godhead in its mercy, its faithfulness, its righteousness, and its judgments will be on our side; and we shall know how precious is the lovingkindness of the Lord, and find in Him the home and hiding-place of our hearts for ever.

MHCC: Psa 36:5-12

Men may shut up their compassion, yet, with God we shall find mercy. This is great comfort to all believers, plainly to be seen, and not to be taken away. God does all wisely and well; but what he does we know not now, it is time enough to know hereafter. God's loving-kindness is precious to the saints. They put themselves under his protection, and then are safe and easy. Gracious souls, though still desiring more of God, never desire more than God. The gifts of Providence so far satisfy them, that they are content with such things as they have. The benefit of holy ordinances is sweet to a sanctified soul, and strengthening to the spiritual and Divine life. But full satisfaction is reserved for the future state. Their joys shall be constant. God not only works in them a gracious desire for these pleasures, but by his Spirit fills their souls with joy and peace in believing. He quickens whom he will; and whoever will, may come, and take from him of the waters of life freely. May we know, and love, and uprightly serve the Lord; then no proud enemy, on earth or from hell, shall separate us from his love. Faith calleth things that are not, as though they were. It carries us forward to the end of time; it shows us the Lord, on his throne of judgment; the empire of sin fallen to rise no more.

Matthew Henry: Psa 36:5-12

David, having looked round with grief upon the wickedness of the wicked, here looks up with comfort upon the goodness of God, a subject as delightful as the former was distasteful and very proper to be set in the balance against it. Observe,

I. His meditations upon the grace of God. He sees the world polluted, himself endangered, and God dishonoured, by the transgressions of the wicked; but, of a sudden, he turns his eye, and heart, and speech, to God "However it be, yet thou art good."He here acknowledges,

1. The transcendent perfections of the divine nature. Among men we have often reason to complain, There is no truth nor mercy, (Hos 4:1), no judgment nor justice, Isa 5:7. But all these may be found in God without the least alloy. Whatever is missing, or amiss, in the world, we are sure there is nothing missing, nothing amiss, in him that governs it. (1.) He is a God of inexhaustible goodness: Thy mercy, O Lord! is in the heavens. If men shut up the bowels of their compassion, yet with God, at the throne of his grace, we shall find mercy. When men are devising mischief against us God's thoughts concerning us, if we cleave closely to him, are thoughts of good. On earth we meet with little content and a great deal of disquiet and disappointment; but in the heavens, where the mercy of God reigns in perfection and to eternity, there is all satisfaction; there therefore, if we would be easy, let us have our conversation, and there let us long to be. How bad soever the world is, let us never think the worse of God nor of his government; but, from the abundance of wickedness that is among men, let us take occasion, instead of reflecting upon God's purity, as if he countenanced sin, to admire his patience, that he bears so much with those that so impudently provoke him, nay, and causes his sun to shine and his rain to fall upon them. If God's mercy were not in the heavens (that is, infinitely above the mercies of any creature), he would, long ere this, have drowned the world again. See Isa 55:8, Isa 55:9; Hos 11:9. (2.) He is a God of inviolable truth: Thy faithfulness reaches unto the clouds. Though God suffers wicked people to do a great deal of mischief, yet he is and will be faithful to his threatenings against sin, and there will come a day when he will reckon with them; he is faithful also to his covenant with his people, which cannot be broken, nor one jot or tittle of the promises of it defeated by all the malice of earth and hell. This is matter of great comfort to all good people, that, though men are false, God is faithful; men speak vanity, but the words of the Lord are pure words. God's faithfulness reaches so high that it does not change with the weather, as men's does, for it reaches to the skies (so it should be read, as some think), above the clouds, and all the changes of the lower region. (3.) He is a God of incontestable justice and equity: Thy righteousness is like the great mountains, so immovable and inflexible itself and so conspicuous and evident to all the world; for no truth is more certain nor more plain than this, That the Lord is righteous in all his ways, and that he never did, nor ever will do, any wrong to any of his creatures. Even when clouds and darkness are round about him, yet judgment and justice are the habitation of his throne, Psa 97:2. (4.) He is a God of unsearchable wisdom and design: " Thy judgments are a great deep, not to be fathomed with the line and plummet of any finite understanding."As his power is sovereign, which he owes not any account of to us, so his method is singular and mysterious, which cannot be accounted for by us: His way is in the sea and his path in the great waters. We know that he does all wisely and well; but what he does we know not now; it will be time enough to know hereafter.

2. The extensive care and beneficence of the divine Providence: " Thou preservest man and beast, not only protectest them from mischief, but suppliest them with that which is needful for the support of life."The beasts, though not capable of knowing and praising God, are yet graciously provided for; their eyes wait on him, and he gives them their meat in due season. Let us not wonder that God gives food to bad men, for he feeds the brute-creatures; and let us not fear but that he will provide well for good men; he that feeds the young lions will not starve his own children.

3. The peculiar favour of God to the saints. Observe,

(1.) Their character, Psa 36:7. They are such as are allured by the excellency of God's loving-kindness to put their trust under the shadow of his wings. [1.] God's loving-kindness is precious to them. They relish it; they taste a transcendent sweetness in it; they admire God's beauty and benignity above any thing in this world, nothing so amiable, so desirable. Those know not God that do not admire his loving-kindness; and those know not themselves that do not earnestly covet it. [2.] They therefore repose an entire confidence in him. They have recourse to him, put themselves under his protection, and then think themselves safe and find themselves easy, as the chickens under the wings of the hen, Mat 23:37. It was the character of proselytes that they came to trust under the wings of the God of Israel (Rth 2:12); and what more proper to gather proselytes than the excellency of his loving-kindness? What more powerful to engage our complacency to him and on him? Those that are thus drawn by love will cleave to him.

(2.) Their privilege. Happy, thrice happy, the people whose God is the Lord, for in him they have, or may have, or shall have, a complete happiness. [1.] Their desires shall be answered, (Psa 36:8): They shall be abundantly satisfied with the fatness of thy house, their wants supplied; their cravings gratified, and their capacities filled. In God all-sufficient they shall have enough, all that which an enlightened enlarged soul can desire or receive. The gains of the world and the delights of sense will surfeit, but never satisfy, Isa 55:2. But the communications of divine favour and grace will satisfy, but never surfeit. A gracious soul, though still desiring more of God, never desires more than God. The gifts of Providence so far satisfy them that they are content with such things as they have. I have all, and abound, Phi 4:18. The benefit of holy ordinances is the fatness of God's house, sweet to a sanctified soul and strengthening to the spiritual and divine life. With this they are abundantly satisfied; they desire nothing more in this world than to live a life of communion with God and to have the comfort of the promises. But the full, the abundant satisfaction is reserved for the future state, the house not made with hands, eternal in the heavens. Every vessel will be full there. [2.] Their joys shall be constant: Thou shalt make them drink of the river of thy pleasures. First, There are pleasures that are truly divine. "They are thy pleasures, not only which come from thee as the giver of them, but which terminate in thee as the matter and centre of them."Being purely spiritual, they are of the same nature with those of the glorious inhabitants of the upper world, and bear some analogy even to the delights of the Eternal Mind. Secondly, There is a river of these pleasures, always full, always fresh, always flowing. There is enough for all, enough for each; see Psa 46:4. The pleasures of sense are putrid puddle-water; those of faith are pure and pleasant, clear as crystal, Rev 22:1. Thirdly, God has not only provided this river of pleasures for his people, but he makes them to drink of it, works in them a gracious appetite to these pleasures, and by his Spirit fills their souls with joy and peace in believing. In heaven they shall be for ever drinking of those pleasures that are at God's right hand, satiated with a fulness of joy, Psa 16:11. [3.] Life and light shall be their everlasting bliss and portion, Psa 36:9. Having God himself for their felicity, First, In him they have a fountain of life, from which those rivers of pleasure flow, Psa 36:8. The God of nature is the fountain of natural life. In him we live, and move, and have our being. The God of grace is the fountain of spiritual life. All the strength and comfort of a sanctified soul, all its gracious principles, powers, and performances, are from God. He is the spring and author of all its sensations of divine things, and all its motions towards them: he quickens whom he will; and whosoever will may come, and take from him of the waters of life freely. He is the fountain of eternal life. The happiness of glorified saints consists in the vision and fruition of him, and in the immediate communications of his love, without interruption or fear of cessation. Secondly, In him they have light in perfection, wisdom, knowledge, and joy, all included in this light: In thy light we shall see light, that is, 1. "In the knowledge of thee in grace, and the vision of thee in glory, we shall have that which will abundantly suit and satisfy our understandings."That divine light which shines in the scripture, and especially in the face of Christ, the light of the world, has all truth in it. When we come to see God face to face, within the veil, we shall see light in perfection, we shall know enough then, 1Co 13:12; 1Jo 3:2. 2. "In communion with thee now; by the communications of thy grace to us and the return of our devout affections to thee, and in the fruition of thee shortly in heaven, we shall have a complete felicity and satisfaction. In thy favour we have all the good we can desire."This is a dark world; we see little comfort in it; but in the heavenly light there is true light, and no false light, light that is lasting and never wastes. In this world we see God, and enjoy him by creatures and means; but in heaven God himself shall be with us (Rev 21:3) and we shall see and enjoy him immediately.

II. We have here David's prayers, intercessions, and holy triumphs, grounded upon these meditations.

1. He intercedes for all saints, begging that they may always experience the benefit and comfort of God's favour and grace, Psa 36:10. (1.) The persons he prays for are those that know God, that are acquainted with him, acknowledge him, and avouch him for theirs - the upright in heart, that are sincere in their profession of religion, and faithful both to God and man. Those that are not upright with God do not know him as they should. (2.) The blessing he begs for them is God's loving-kindness (that is, the tokens of his favour towards them) and his righteousness (that is, the workings of his grace in them); or his loving-kindness and righteousness are his goodness according to promise; they are mercy and truth. (3.) The manner in which he desires this blessing may be conveyed: O continue it, draw it out, as the mother draws out her breasts to the child, and then the child draws out the milk from the breasts. Let it be drawn out to a length equal to the line of eternity itself. The happiness of the saints in heaven will be in perfection, and yet in continual progression (as some thing); for the fountain there will be always full and the streams always flowing. In these is continuance, Isa 64:5.

2. He prays for himself, that he might be preserved in his integrity and comfort (Psa 36:11): " Let not the foot of pride come against me, to trip up my heels, or trample upon me; and let not the hand of the wicked, which is stretched out against me, prevail to remove me, either from my purity and integrity, by any temptation, or from my peace and comfort, by any trouble."Let not those who fight against God triumph over those who desire to cleave to him. Those that have experienced the pleasure of communion with God cannot but desire that nothing may ever remove them from him.

3. He rejoices in hope of the downfall of all his enemies in due time (Psa 36:12): " There, where they thought to gain the point against me, they have themselves fallen, been taken in that snare which they laid for me." There, in the other world (so some), where the saints stand in the judgment, and have a place in God's house, the workers of iniquity are cast in the judgment, are cast down into hell, into the bottomless pit, out of which they shall assuredly never be able to rise from under the insupportable weight of God's wrath and curse. It is true we are not to rejoice when any particular enemy of ours falls; but the final overthrow of all the workers of iniquity will be the everlasting triumph of glorified saints.

Keil-Delitzsch: Psa 36:5-9

(Heb.: 36:6-10) The poet now turns from this repulsive prospect to one that is more pleasing. He contemplates, and praises, the infinite, ever sure mercy of God, and the salvation, happiness, and light which spring from it. Instead of בּשּׁמים , the expression is בּהשּׁמים , the syncope of the article not taking place. בּ alternating with עד , cf. Psa 57:11, has here, as in Psa 19:5; Psa 72:16, the sense of touching or reaching to the spot that is denoted in connection with it. The poet describes the exaltation and super-eminence of divine mercy and faithfulness figuratively, after earthly standards. They reveal themselves on earth in a height that reaches to the heavens and extends to שׁחקים , i.e., the thin veil of vapour which spreads itself like a veil over the depths of the heavens; they transcend all human thought, desire, and comprehension (Psa 103:11, and cf. Eph 3:18). The צדקה (righteousness) is distinguished from the אמונה (faithfulness) thus: the latter is governed by the promises of God, the former by His holiness; and further, the latter has its being in the love of God, the former, on the other hand, manifests itself partly as justifying in mercies, and partly as avenging in wrath. Concerning the righteousness, the poet says that it is like the mountains of God, i.e., (cf. cedars of God, Psa 80:11) unchangeably firm (Psa 111:3), like the giant primeval mountains which bear witness to the greatness and glory of God; concerning God's judgments, that they are "a great deep,"incomprehensible and unsearchable ( ἀνεξερεύνηται , Rom 11:33) as the great, deep-surging mass of waters in the lower parts of the earth, which becomes visible in the seas and in the rivers. God's punitive righteousness, as at length becomes evident, has His compassion for its reverse side; and this, as in the case of the Flood (cf. Jon 4:11), embraces the animal world, which is most closely involved, whether for weal or for woe, with man, as well as mankind.

Lost in this depth, which is so worthy of adoration, the Psalmist exclaims: How precious (cf. Psa 139:17) is Thy mercy, Elohim! i.e., how valuable beyond all treasures, and how precious to him who knows how to prize it! The Waw of וּבני is the explicative Waw = et hoc ipsum quod . The energetic form of the future, יחסיוּן , has the pre-tonic Kametz, here in pause, as in Psa 36:8; Psa 39:7; Psa 78:44. The shadow of God's wings is the protection of His love, which hides against temptation and persecution. To be thus hidden in God is the most unspeakable blessedness, Psa 36:9 : they satiate themselves, they drink full draughts of "the fatness of Thy house."The house of God is His sanctuary, and in general the domain of His mercy and grace. דּשׁן (cf. טוּב , Psa 65:5) is the expression for the abundant, pleasant, and powerful gifts and goods and recreations with which God entertains those who are His; and רוה (whence ירוין , as in Deu 8:13; Isa 40:18) is the spiritual joy of the soul that experiences God's mercy to overflowing. The abundant fare of the priests from Jahve's table (vid., Jer 31:14), and the festive joy of the guests at the shelamim-offering, i.e., the communion-offering, - these outward rites are here treated according to their spiritual significance, receive the depth of meaning which radically belongs to them, and are ideally generalized. It is a stream of pleasures ( עדנים ) with which He irrigates and fertilizes them, a paradisaic river of delights. This, as the four arms of the river of Paradise had one common source (Gen 2:10), has its spring in God, yea, God is the fountain itself. He is "the fountain of life"(Jer 2:13); all life flows forth from Him, who is the absolutely existing and happy One. The more inwardly, therefore, one is joined to Him, the fuller are the draughts of life which he drinks from this first fountain of all life. And as God is the fountain of life, so also is He the fountain of light: "In Thy light do we see light;"out of God, seeing we see only darkness, whereas immersed in God's sea of light we are illumined by divine knowledge, and lighted up with spiritual joy. The poet, after having taken a few glimpses into the chaos of evil, here moves in the blessed depths of holy mysticism [ Mystik , i.e., mysticism in the good sense - true religion, vital godliness], and in proportion as in the former case his language is obscure. So here it is clear as crystal.

Constable: Psa 36:1-12

Psalm 36

This psalm contains an oracle David received from the Lord concerning the wicked. In contrast to them, he rejoiced in the loyal love and righteousness of God.

"This is a psalm of powerful contrasts, a glimpse of human wickedness at its most malevolent, and divine goodness in its many-sided fullness. Meanwhile the singer is menaced by the one and assured of victory by the other. Few psalms cover so great a range in so short a space."⁹⁰

Constable: Psa 36:4-8

2. Reflection concerning the Lord 36:5-9

36:5-6 David delighted in meditating on God's attributes rather than disregarding Him. Instead of pushing God out of his world view the psalmist made Him the center of it. He gloried in God's loyal love, faithfulness, righteousness, and justice.

36:7-9 The result of this philosophy of life contrasts with that of the wicked (vv. 2-4). Because God is lovingly loyal, His people can find refuge in Him (cf. Ruth 2:12; Matt. 23:37). They also enjoy the provisions of His house. They experience a virtual paradise on earth as Adam and Eve did in Eden before the Fall. God provides life and the light of understanding for those who take Him into account.

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 36 (Chapter Introduction)

Overview

Psa 36:1, The grievous estate of the wicked; Psa 36:8, The excellency of God’s mercy; Psa 36:10, David prays for favour to God’s children.

This Psalm is supposed by some to have been composed by David at the beginning of Saul’s persecutions; but Calmet and others, on good grounds, are of opinion that it was written during the Babylonian captivity.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 36 (Chapter Introduction)

THE ARGUMENT

This Psalm seems to have been composed by David when he was persecuted by Saul and his courtiers; upon which occasion he enlargeth his thoughts further, and contemplates the sad state and condition of the world and of the church at that time, in which wickedness of all sorts greatly abounded, and seemed to prosper; and withal, he declares the great felicity and safety of God’ s people, and gives an account of their supports and comforts, under the sense of these public disorders and mischiefs.

i.e. One wholly and resolvedly devoted to the service of God, both in my public and private capacity. This title is, as I remember, but twice used in this book, Psa 18:1 , (of which see there,) and in this Psalm, where it seems to be prefixed as a public protestation of his resolution to cleave unto the Lord in this time of general corruption, of which he is now going to speak.

David showeth the grievous state of the wicked, Psa 36:1-4 ; the excellency of God’ s mercy, Psa 36:5-9 ; and prayeth for favour to the children of God, Psa 36:10-12 .

When I consider the great and manifold transgressions of ungodly men, I conclude within myself that they have cast off all fear, and sense, and serious belief of the Divine Majesty.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 36 (Chapter Introduction)

(Psa 36:1-4) The bad state of the wicked.

(Psa 36:5-12) The goodness of God.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 36 (Chapter Introduction)

It is uncertain when, and upon what occasion, David penned this psalm, probably when he was struck at either by Saul or by Absalom; for in it he complains of the malice of his enemies against him, but triumphs in the goodness of God to him. We are here led to consider, and it will do us good to consider seriously, I. The sinfulness of sin, and how mischievous it is (Psa 36:1-4). II. The goodness of God, and how gracious he is, 1. To all his creatures in general (Psa 36:5, Psa 36:6). 2. To his own people in a special manner (Psa 36:7-9). By this the psalmist is encouraged to pray for all the saints (Psa 36:10), for himself in particular and his own preservation (Psa 36:11), and to triumph in the certain fall of his enemies (Psa 36:12). If, in singing this psalm, our hearts be duly affected with the hatred of sin and satisfaction in God's lovingkindness, we sing it with grace and understanding.

To the chief Musician. A psalm of David the servant of the Lord.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus, pp. 55-77. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

_____. Lord of Song. Portland: Multnomah Press, 1985.

_____. The Majesty of Man: The Dignity of Being Human. Portland: Multnomah Press, 1984.

_____. "Psalm 87, A Song Rarely Sung." Bibliotheca Sacra 153:610 (April-June 1996):131-40.

_____. Rediscovering Prophecy: A New Song for a New Kingdom. Portland: Multnomah Press, 1983.

Archer, Gleason, L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Barker, David G. "The Lord Watches over You': A Pilgrimage Reading of Psalm 121." Bibliotheca Sacra 152:606 (April-June 1995):163-81.

Bateman, Herbert W., IV. "Psalm 110:1 and the New Testament." Bibliotheca Sacra 149:596 (October-December 1992):438-53.

Beisner, E. Calvin. Psalms of Promise. Colorado Springs: NavPress, 1988.

Bentzen, Aage. "The Cultic Use of the Story of the Ark in Samuel." Journal of Biblical Literature 67 (1948):37-53.

_____. Fortolkning til de Gemmeltestamentlige Salmer. Kobenhavn: G. E. C. Gad, 1939.

Bock, Darrell L. "Interpreting the Bible--How Texts Speak to Us." In Progressive Dispensationalism, pp. 76-105. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bratcher, Robert G., ed. Old Testament Quotations in the New Testament. 3rd rev. ed. London: United Bible Societies, 1987.

Cansdale, G. S. Animals of Bible Lands. London: Paternoster Press, 1970.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Childs, Brevard S. Memory and Tradition in Israel. Studies in Biblical Theology series, no. 37. London: SCM, 1962.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "A Theology of the Psalms." In A Biblical Theology of the Old Testament, pp. 257-304. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Christensen, Duane L. "The Book of Psalms within the Canonical Process in Ancient Israel." Journal of the Evangelical Theological Society 39:3 (September 1996):421-32.

Cohen, A. The Psalms. London: Soncino Press, 1945.

Constable, Thomas L. "The Doctrine of Prayer." Th.D. dissertation, Dallas Theological Seminary, 1969.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Cooke, Gerald. "The Israelite King as Son of God." Zeitschrift für die Alttestamentliche Wissenschaft 73:2 (June 1961):202-25.

Curtis, Edward M. "Ancient Psalms and Modern Worship." Bibliotheca Sacra 153:615 (July-September 1997):285-96.

Delitzsch, Franz. Biblical Commentary on the Psalms. 3 vols. Translated by Francis Bolton. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Eissfeldt, Otto. Einleitung in das Alte Testament unter Einschluss der Apokryphen und Pseudepigraphen. Tubingen: Mohr, 1934.

Engnell, Ivan. Gamla Testamentet. Stockholm: Svenska Kyrkans Diakonistyrelses Bokforlag, 1945.

Glenn, Donald R. "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology." In Walvoord: A Tribute, pp. 39-51. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

Gunkel, Hermann. Ausgewahlte Psalmen. Gottingen: Vandenhoeck und Ruprecht, 1904.

Heinemann, Mark H. "An Exposition of Psalm 22." Bibliotheca Sacra 147:587 (July-September 1990):286-308.

Ho, Chun Leung. "God Will Repay: An Exegetical Exposition of Psalm Sixty-four." Exegesis and Exposition 3:1 (Fall 1988):34-44.

Hoehner, Harold W. "Ephesians." In Bible Knowledge Commentary: New Testament, pp. 613-45. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Johnson, Elliott E. "Hermeneutical Principles and the Interpretation of Psalm 110." Bibliotheca Sacra 149:596 (October-December 1992):428-37.

Kidner, Derek. Psalms 1-72. Tyndale Old Testament Commentaries series. Leicester and Downers Grove: InterVarsity Press, 1973.

_____. Psalms 73-150. Tyndale Old Testament Commentaries series. Leicester and Downers Grove: InterVarsity Press, 1975.

Kirkpatrick, A. F. Psalms. Cambridge Bible for Schools and Colleges series. Cambridge: Cambridge University Press, 1891-1901.

Laney, J. Carl "A Fresh Look at the Imprecatory Psalms." Bibliotheca Sacra 138:549 (January-March 1981):35-45.

Leslie, Elmer A. The Psalms. New York: Abingdon-Cokesbury Press, 1949.

Leupold, H. C. Exposition of the Psalms. 1959. Reprint ed. Grand Rapids: Baker Book House, 1969.

Lewis, Clive Staples. The Screwtape Letters. Reprint ed. New York: Macmillan, 1959.

Luc, Alex. "Interpreting the Curses in the Psalms." Journal of the Evangelical Theological Society 42:3 (September 1999):395-410.

Martin, Chalmers. "Imprecations in the Psalms." In Classical Evangelical Essays in Old Testament Interpretation, pp. 113-32. Edited by Walter C. Kaiser, Jr. Grand Rapids: Baker Book House, 1972.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

Mowinckel, Signund O. P. Psalmen Studien. Kristiania (Oslo): J. Dybwad, 1921-24.

Oesterley, William O. E. The Psalms. London: Society for Promoting Christian Knowledge, 1939.

Parsons, Greg W. "Guidelines for Understanding and Proclaiming the Psalms." Bibliotheca Sacra 147:586 (April-June 1990):169-87.

Perowne, J. J. Stewart. The Book of Psalms. 2 vols. 4th ed. London: George Bell and Sons, 1878. Reprint ed. 2 vols. in 1. Grand Rapids: Zondervan Publishing House, 1976.

Pope, Marvin H. Job. Anchor Bible series. Garden City, NY: Doubleday and Co., 1973.

Robinson, Haddon W. Psalm Twenty-Three. Chicago: Moody Press, 1968.

Robinson, Theodore H. An Introduction to the Old Testament. London: E. Arnold, 1948.

Ross, Allen P. "Psalms." In Bible Knowledge Commentary: Old Testament, pp. 779-899. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Smith, Charles R. "The Book of Life." Grace Theological Journal 6:2 (Fall 1985):219-30.

Soden, John Mark. "Whom Shall I Fear? Psalm 27." Exegesis and Exposition 3:1 (Fall 1988):1-24.

Swindoll, Charles R. Living Beyond the Daily Grind, Book I. Dallas: Word Publishing, 1988.

Thirtle, James W. The Titles of the Psalms. 2nd ed. London: H. Frowde, 1905.

Torcszyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

van Rensburg, J. F. J. "History as Poetry: A Study of Psalm 136." OTWSA 29 (1986):80-89.

Walvoord, John F. The Holy Spirit. Findlay, Oh.: Dunham Publishing Co., 1958.

_____. Israel in Prophecy. Grand Rapids: Zondervan Publishing House, 1962.

Weinfeld, Moshe. "The Covenant of Grant in the Old Testament and in the Ancient Near East," Journal of the American Oriental Society 90 (1970):184-203.

White, John. Daring To Draw Near. Downers Grove: Inter-Varsity Press, 1978.

Wood, Leon. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

Yee, Russell. "The Divine Imperative to Sing." Exegesis and Exposition 2:1 (Summer 1987):28-44.

Zemek, George J., Jr. "The Word of God in the Child of God: Psalm 119." Spire 10:2 (1982):8-9.

Zuck, Roy B. Job. Everyman's Bible Commentary series. Chicago: Moody Press, 1978.

_____. "The Problem of the Imprecatory Psalms." ThM thesis. Dallas Theological Seminary, 1957.

Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 36 (Chapter Introduction)

INTRODUCTION TO PSALM 36

To the chief Musician, A Psalm of David, the servant of the Lord. This title, which the psalmist takes to himself, regards him not only as a creature, every man being the servant of the Lord as such, of right, though not in fact; but as a king, he being a minister of God for good to good men, and for evil to evil men; and also may respect him as a renewed man; and it is here used in opposition to and distinction from the wicked, who are the servants of sin and Satan, of whom he speaks in this psalm. The Syriac and Arabic versions in their titles suggest that this psalm was written when David was persecuted by Saul, and which is the sense of some interpreters; but R. Obadiah thinks Ahithophel is designed by the wicked man in it; and so it was penned on account of Absalom's rebellion.