Of such peculiar importance did the Book of Psalms appear to our blessed Lord and his apostles, that they have quoted nearly fifty of them several times in the New Testament. There is scarcely a state in human life that is not distinctly marked in them; together with all the variety of experience which is found, not merely among pious Jews, but among Christians, the most deeply acquainted with the things of Christ.

The minister of God's word, who wishes to preach experimentally, should have frequent recourse to this sacred book; and by considering the various parts that refer to Jesus Christ and the Christian Church, he will be able to build up the people of God on their most holy faith; himself will grow in grace, and in the knowledge of God; and he will ever have an abundance of the most profitable matter for the edification of the Church of Christ.

ANALYSIS OF THE HUNDRED AND FIFTIETH PSALM

This Psalms is the same with the former. In the hundred and forty-eighth, all creatures are invited to praise God; in the hundred and forty-ninth, men especially, and those who are in the Church; but in this, that they praise him with all kinds of instruments.

I. An invitation to praise God, which word he repeats thirteen times, according to the thirteen attributes of God, as the rabbins reckon them.

II. That this be done with all sorts of instruments, intimating that it is to be performed with all the care, zeal, and ardency of affection.

I. Throughout the Psalm he calls on men to praise God.

1. "Praise God in his sanctuary." Or in your hearts, which are the temples of the Holy Ghost.

2. "Praise him in the firmament," &c. His magnificence when he sits on his throne. Some understand the Church by it, in which his saints shine as stars in the firmament.

3. "Praise him for his mighty acts," &c. The works of his power.

4. "Praise him according," &c. Whereby he excels all things; he being absolutely great they only comparatively so.

II. The prophet desires that no way be omitted by which we may show our zeal and ardency in praising him.

1. "Praise him with the sound of the trumpet," &c. An instrument used in their solemn feasts.

2. "Praise him with the psaltery," &c. And with these they sing, so that there is also music with the voice.

3. "Praise him with the timbrel," &c. In the choir with many voices.

4. "Praise him with stringed instruments," &c. Lutes, viols, organs, &c.

5. "Praise him upon the high-sounding cymbals," &c. An instrument which yields a loud sound, as bells among us.

His conclusion is of universal reference "Let every thing," &c.

1. "Every thing that hath breath," &c. That hath faculty or povver to do it.

2. "Every thing that hath life," &c. Whether spiritual, as angels; or animal, as man and beasts. Or, metaphorically, such as, though inanimate, may be said to praise God, because they obey his order and intention. Thus, all things praise God, because all things that have life or being derive it immediately from himself.

MASORETIC NOTES ON THE BOOK OF PSALMS

Number of verses, two thousand five hundred and twenty-seven. Middle verse. Psa. lxxviii. 36. Sections, nineteen.

At the end of the Syriac we have this colophon: ] "The hundred and fifty Psalms are completed. There are five books, fifteen Psalms of degrees, and sixty of praises. The number of verses is four thousand eight hundred and thirty-two. There are some who have added twelve others; but we do not need them. And may God be praised for ever!" At the end of the Arabic is the following: - The end of the five books of Psalms. The first book ends with the fortieth Psalm; the second, with the seventieth Psalm; the third, with the eightieth Psalm; the fourth, with the hundred and fifteenth; and the fifth, with the last Psalm, i.e., the hundred and fiftieth.

PSALM cli

Besides these hundred and fifty Psalms, there is one additional in the Syriac, Septuagint, AEthiopic, and Arabic, of which it will be necessary to say something, and to give a translation. 1. The Psalms is not found in the Hebrew, nor in the Chaldee, nor in the Vulgate. 2. It is found, as stated, above, in the Syriac, Septuagint, AEthiopic, and Arabic; but not in the Anglo-Saxon, though Dom. Calmet has stated the contrary. But I have not heard of it in any MS. of that version; nor is it in Spelman's printed copy. 3. It is mentioned by Apollinaris, Athanasius, Euthymius, Vigilius, Tapsensis, and St. Chrysostom. 4. It has never been received either by the Greek or Latin Church; nor has it ever been considered as canonical. 5. It is certainly very ancient, stands in the Codex Alexandrinus, and has been printed in the Paris and London Polyglots. 6. Though the Greek is considered the most authentic copy of this Psalm, yet there are some things in the Syriac and Arabic necessary to make a full sense. The Arabic alone states the manner of Goliath's death. The title is, "A Psalm in the handwriting of David, beyond the number of the Psalms, composed by David, when he fought in single combat with Goliath." I shall make it as complete as I can from the different versions.I WAS the least among my brethren; and the youngest in my father's house; and I kept also my father's sheep.My hands made the organ; and my fingers joined the psaltery.3 And who told it to my LORD? [Arab.: And who is he who taught me?] The LORD himself, he is my Master, and the Hearer of all that call upon him.He sent his angel, and took me away from my father's sheep; and anointed me with the oil of his anointing. [Others, the oil of his mercy.] 5 My brethren were taller and more beautiful than I; nevertheless the LORD delighted not in them.I went out to meet the Philistine, and he cursed me by his idols.[Arab.: IN the strength of the LORD I cast three stones at him. I smote him in the forehead, and felled him to the earth.] 8 And I drew out his own sword from its sheath, and cut off his head, and took away the reproach from the children of Israel.

NOTES ON PSALM cli.

If we were sure this was David's composition, we should not be willing to see it out of the number of the Psalms, or standing among the apocryphal writings. As a matter of curiosity I insert it; as, if a forgery, it is very ancient; and I leave it to the intelligent reader to add his own notes, and form his own analysis.

The subscription to the Syriac says some add twelve more. The Codex Alexandrinus has fourteen more. They are the following: -

1. The Song of Moses and the children of Israel, Exod. xv. 1, &c.

2. Ditto, from Deut. xxii. 1, &c.

3. The Song of Hannah, 1 Sam. ii. 1, &c.

4. The prayer of Isaiah, Isa. xxvi. 2, &c.

5. The prayer of Jonah, Jonah, ii. 3, &c.

6. The prayer of Habakkuk, Hab. iii. 2, &c.

7. The prayer of Hezekiah, Isa. xxxviii. 10, &c.

8. The prayer of Manasseh, see the Apocrypha.

9. The prayer of Azarias, or of the Three Children. - Apocrypha.

10. The Hymn of our Fathers, see the Benedicite omnia opera in the Liturgy.

11. The Magnificat, or Song of the Blessed Virgin, Luke i. 46, &c.

12. The Nunc dimittis, or Song of Simeon, Luke ii. 29, &c.

13. The prayer of Zacharias, Luke i. 68, &c.

14. The Ĉumnov ewqinov, or, Morning Hymn as used in the service of the Greek Church.

My old Psalter seems to have copied such authority as the Codex Alexandrinus, for it has added several similar pieces, after the hundred and fiftieth Psalm, where we read, Explicit Psalmos, incipit canticum Ysaie.

1. The Hymn of Isaiah, Isa. xii. 1, &c.

2. The Prayer of Hezekiah, Isa. xxxviii. 10-20; inclusive.

3. The Prayer of Hannah, 1 Sam. ii. 1, &c.

4. The Song of Moses at the Red Sea, Exod. xv. 1-19.

5. The Prayer of Habakkuk.

6. The Song of Moses, Deut. xxii. 1-43.

7. The Magnificat, or Song of the Blessed Virgin, Luke i. 46- 55.

8. The ten commandments.

9. There are several curious maxims, &c., which follow the commandments, such as Seven werkes of Mercy; Seven gastely werkes of Mercy; Seven Virtues; The keeping of the five senses; Fourteen points of trouthe. Another head, which is torn off. Lastly, some godly advises in poetry, which terminate the book.

I suppose these hymns were added on the same principle that the general assembly of the Kirk of Seotland added, by an act of 1479 and 1750, a number of verses and portions of the sacred writings, among which are several of the above, to their authorized version of the Psalms of David in metre, to be sung in all kirks and families.

SKETCH OF THE LIFE AND CHARACTER OF DAVID

When the historical books of the Old Testament were under consideration, I formed the resolution to say but little on those parts where the history of David is concerned, till I should come to the end of the Psalms, where, if I did not give a general history of his life, I might at least draw his character. But so many facts in David's history were found to require illustration, I was obliged often to anticipate my design, and enter into discussions which I had hoped to be able to produce with good effect at the end of his writings. I must therefore refer back to several particulars in the Books of Samuel, Kings, and Chronicles, that concern the history of this most extraordinary man; and the objections produced against his spirit and conduct by persons not friendly to Divine revelation.

Where I have found David to blame, I have not palliated his conduct; and though it is with me a maxim to lean to the most favourable side when examining the characters of men, yet I hope I have nowhere served the cause of Antinomianism, which I abominate, nor endeavoured to render any thing, morally evil, venial, because it was found in the conduct of a religious man or a prophet. Vice must never be countenanced, though individuals, on the whole highly respectable, suffer by its disclosure, which disclosure should take place only when the interests of religion and truth absolutely require it.

David, Dodd, or Daoud, dwd , the son of Jesse, of an obscure family in the tribe of Judah, and of the inconsiderable village of Bethlehem, in the same tribe, was born, according to the best accounts, A.M. 2919, B.C. 1085. He was the youngest of eight sons, and was keeper of his father's sheep.

David was descended from Jacob by his son Judah, in that line which united both the regal and sacerdotal functions; and in his own person were conjoined the regal and prophetic offices. It is supposed he was anointed by Samuel, about A.M. 2934, when he was but about fifteen years of age; and that he slew Goliath in A.M. 2942, when he was in the twenty-third or twenty-fourth year of his age. He became king of Judah after the death of Saul, A.M. 2949; and king of all Israel, A.M. 2956, when he was about thirty-seven years of age, and died A.M. 2989, B.C. 1015, when he was about seventy-one years old.

He is often mentioned by the Asiatic writers, and by Mohammed, in the Koran, in these words, "Daoud slew Geealout; (Goliath;) and God gave him a kingdom and wisdom, and taught him whatsoever he wished to know." Hussain Vaez, one of the commentators on the Koran, observers on the above passage: "That Goliath was of such an enormous size that his armour, which was of iron weighed one thousand pounds; and that his helmet alone weighed three hundred; nevertheless David slung a stone with such force as to break through the helmet, pierce the skull, and beat out the Philistine's brains.

"God gave him the gift of prophecy, and the Book Ziboor; (Psalms;) and taught him to make hair and sackcloth, which was the work of the prophets; and instructed him in the language of birds, which, with the stones of the field, were obedient to him, and iron was softened by his hands. During the forty days which he spent in bewailing his sins, plants grew where he watered the ground with his tears." The Mohammedans all allow that the Ziboor, or Book of Psalms, was given to David by immediate inspiration, and that it contains 150 sourats or chapters. His skill in music is also proverbial among the Mohammedans. Hence some verses in the Anvari Soheely, which are to this effect: "You decide the greatest difficulties with as much ease as Daoud touched the chords of his lyre when he chanted his Psalms." If we could persuade the Mohammedans that the Book of Psalms which we now possess was the real work of David, something would be gained towards their conversion. But they say the Jews have corrupted it, as the Christians have the Angeel, (Gospel,) and the book which they produce as the Psalms of David consists of extracts only from the Psalms, with a variety of other matters which have no relation either to David or his work.

In the sacred writings David is presented to our view-1. As a shepherd; 2. A musician; 3. A skillful military leader; 4. A hero; 5. A king; 6. An ecclesiastical reformer; 7. A prophet; 8. A type of Christ; 9. A poet; and 10. A truly pious man.

1. David stands before the world in his history and writings as a private person destitute of ambition, apparently in a low, if not mean, situation in life, contributing to the support of a numerous family, of which he formed a part, by keeping the sheep of his father in the wilderness or champaign country in the vicinity of Bethlehem. In those times, and in such a rocky and mountainous country as Judea, this situation required a person of considerable address, skill, courage, and muscular strength. The flock must not only be led out and in to find the proper pasture, but their maladies must be skilfully treated, and they defended against the attacks of wild beasts, than which none could be more formidable for rapacity and strength than the lion and the bear. These were among the savage inhabitants of the country of Judea, and were the destroyers of the flocks, and the terror of the shepherds. The land was also infested with banditti, or lawless solitary rovers, who sought by depredations among the flocks to live at the expense of others. The office therefore of a shepherd was neither mean nor unimportant, as a principal part of the property of the Jews consisted in their flocks.

From the ancient history of all civilized nations we learn that the persons thought qualified for it were such as had a liberal education, good natural parts, and were highly trustworthy and courageous. These most evidently were all combined in the character of David. That his education was good, his language and skill in music prove; and that his mind was highly cultivated, the depth, sublimity, and purity of his compositions demonstrate; and that his courage and personal strength must have been great, his slaying the lion and bear that had attacked the flock under his protection, are the clearest proofs.

2. His skill in music was so great as to be proverbial. In this curious art he excelled all his contemporaries, so as alone to acquire the character of the sweet singer of Israel. His success in quieting the turbulent and maniacal spirit of Saul by his performances on the lyre stand strongly marked in his history; and the effects produced were equal to any mentioned in the now fabulous histories of Greece or Rome.

Matthew Henry Commentary

--We are here stirred up to praise God. Praise God for his sanctuary and the privileges we enjoy by having it among us; praise him becaus of his power and glory in the firmament. Those who praise the Lord in heaven, behold displays of his power and glory which we cannot no conceive. But the greatest of all his mighty acts is known in his earthly sanctuary. The holiness and the love of our God are mor displayed in man's redemption, than in all his other works. Let u praise our God and Saviour for it. We need not care to know what instruments of music are mentioned. Hereby is meant that in serving God we should spare no cost or pains. Praise God with strong faith; prais him with holy love and delight; praise him with entire confidence in Christ; praise him with believing triumph over the powers of darkness praise him by universal respect to all his commands; praise him be cheerful submission to all his disposals; praise him by rejoicing in his love, and comforting ourselves in his goodness; praise him by promoting the interests of the kingdom of his grace; praise him by lively hope and expectation of the kingdom of his glory. Since we mus shortly breathe our last, while we have breath let us praise the Lord then we shall breathe our last with comfort. Let every thing that hat breath praise the Lord. Praise ye the Lord. Such is the very suitabl end of a book inspired by the Spirit of God, written for the work of praise; a book which has supplied the songs of the church for more tha three thousand years; a book which is quoted more frequently than an other by Christ and his apostles; a book which presents the lofties ideas of God and his government, which is fitted to every state of human life, which sets forth every state of religious experience, an which bears simple and clear marks of its Divine origin __________________________________________________________________

Original Hebrew