lxxxi. 16) has been fulfilled, its condition having been complied

with, and Israel having hearkened to Jehovah. Protection, blessing, tranquillity, abundance, are the results of obedience, God's gifts to them that fear Him. So it was in the psalmist's experience; so, in higher form, it is still. These Divine acts are continuous, and as long as there are men who trust, there will be a God who builds defences around them, and satisfies them with good.

Again the psalmist turns to the realm of nature; but it is nature at a different season which now yields witness to God's universal power and care. The phenomena of a sharp winter were more striking to the psalmist than to us. But his poet's eye and his devout heart recognise even in the cold, before which his Eastern constitution cowered shivering, the working of God's Will. His "commandment" or Word is personified, and compared to a swift-footed messenger. As ever, power over material things is attributed to the Divine word, and as ever, in the Biblical view of nature, all intermediate links are neglected, and the Almighty cause at one end of the chain and the physical effect at the other are brought together. There is between these two clauses room enough for all that meteorology has to say.

The winter-piece in vv. 16, 17, dashes off the dreary scene with a few bold strokes. The air is full of flakes like floating wool, or the white mantle covers the ground like a cloth; rime lies everywhere, as if ashes were powdered over trees and stones. Hail-stones fall, as if He flung them down from above. They are like "morsels" of bread, a comparison which strikes us as violent, but which may possibly describe the more severe storms, in which flat pieces of ice fall. As by magic, all is changed when He again sends forth His word. It but needs that He should let a warm wind steal gently across the desolation, and every sealed and silent brook begins to tinkle along its course. And will not He who thus changes the face of the earth in like manner breathe upon frost-bound lives and hearts,

"And every winter merge in spring"?

But the psalm cannot end with contemplation of God's universal beneficence, however gracious that is. There is a higher mode of activity for His word than that exercised on material things. God sends His commandment forth and earth unconsciously obeys, and all creatures, men included, are fed and blessed. But the noblest utterance of His word is in the shape of statutes and judgments, and these are Israel's prerogative. The psalmist is not rejoicing that other nations have not received these, but that Israel has. Its privilege is its responsibility. It has received them that it may obey them, and then that it may make them known. If the God who scatters lower blessings broad-cast, not forgetting beasts and ravens, has restricted His highest gift to His people, the restriction is a clear call to them to spread the knowledge of the treasure entrusted to them. To glory in privilege is sin; to learn that it means responsibility is wisdom. The lesson is needed by those who to-day have been served as heirs to Israel's prerogative, forfeited by it because it clutched it for itself, and forgot its obligation to carry it as widely as God had diffused His lower gifts.

PSALM CXLVIII.

1 Hallelujah! Praise Jehovah from the heavens, Praise Him in the heights. 2 Praise Him, all His angels, Praise Him, all His host. 3 Praise Him, sun and moon, Praise Him, all stars of light. 4 Praise Him, heavens of heavens, And waters that are above the heavens-- 5 Let them praise the name of Jehovah, For He, He commanded and they were created. 6 And He established them for ever and aye, A law gave He [them] and none transgresses.

7 Praise Jehovah from the earth, Sea-monsters, and all ocean-depths; 8 Fire and hail, snow and smoke, Storm-wind doing His behest; 9 Mountains and all hills, Fruit trees and all cedars; 10 Wild beast and all cattle, Creeping thing and winged fowl; 11 Kings of the earth and all peoples, Princes and all judges of the earth; 12 Young men and also maidens, Old men with children-- 13 Let them praise the name of Jehovah, For His name alone is exalted, His majesty above earth and heaven. 14 And He has lifted up a horn for His people, A praise for all His beloved, [Even] for the children of Israel, the people near to Him. Hallelujah!

The mercy granted to Israel (ver. 14) is, in the psalmist's estimation, worthy to call forth strains of praise from all creatures. It is the same conception as is found in several of the psalms of the King (xciii.-c.), but is here expressed with unparalleled magnificence and fervour. The same idea attains the climax of its representation in the mighty anthem from "every creature which is in heaven and on the earth, and under the earth, and such as are in the sea, and all that are in them," whom John heard saying, "Blessing and honour and glory and power unto Him that sitteth upon the throne, and unto the Lamb for ever and ever." It may be maintained that this psalm is only a highly emotional and imaginative rendering of the truth that all God's works praise Him, whether consciously or not, but its correspondence with a line of thought which runs through Scripture from its first page to its last--namely, that, as man's sin subjected the creatures to "vanity," so his redemption shall be their glorifying--leads us to see prophetic anticipation, and not mere poetic rapture, in this summons pealed out to heights and depths, and all that lies between, to rejoice in what Jehovah has done for Israel.

The psalm falls into two broad divisions, in the former of which heaven, and in the latter earth, are invoked to praise Jehovah. Ver. 1 addresses generally the subsequently particularised heavenly beings. "From the heavens" and "in the heights" praise is to sound: the former phrase marks the place of origin, and may imply the floating down to a listening earth of that ethereal music; the latter thinks of all the dim distances as filled with it. The angels, as conscious beings, are the chorus-leaders, and even to "principalities and powers in heavenly places" Israel's restoration reveals new phases of the "manifold wisdom of God." The "host" (or _hosts_, according to the amended reading of the Hebrew margin) are here obviously angels, as required by the parallelism with _a_. The sun, moon, and stars, of which the psalmist knows nothing but that they burn with light and roll in silence through the dark expanse, are bid to break the solemn stillness that fills the daily and nightly sky. Finally, the singer passes in thought through the lower heavens, and would fain send his voice whither his eye cannot pierce, up into that mysterious watery abyss, which, according to ancient cosmographry, had the firmament for its floor. It is absurd to look for astronomical accuracy in such poetry as this; but a singer who knew no more about sun, moon, and stars, and depths of space, than that they were all God's creatures and in their silence praised Him, knew and felt more of their true nature and charm than does he who knows everything about them except these facts.

Vv. 5, 6, assign the reason for the praise of the heavens--Jehovah's creative act, His sustaining power and His "law," the utterance of His will to which they conform. Ver. 6_a_ emphatically asserts, by expressing the "He," which is in Hebrew usually included in the verb, that it is Jehovah and none other who "preserves the stars from wrong." "Preservation is continuous creation." The meaning of the close of ver. 6_b_ is doubtful, if the existing text is adhered to. It reads literally "and [it?] shall not pass." The unexpressed nominative is by some taken to be the before-mentioned "law," and "pass" to mean _cease to be in force_ or _be transgressed_. Others take the singular verb as being used distributively, and so render "None of them transgresses." But a very slight alteration gives the plural verb, which makes all plain.

In these starry depths obedience reigns; it is only on earth that a being lives who can and will break the merciful barriers of Jehovah's law. Therefore, from that untroubled region of perfect service comes a purer song of praise, though it can never have the pathetic harmonies of that which issues from rebels brought back to allegiance.

The summons to the earth begins with the lowest places, as that to the heavens did with the highest. The psalmist knows little of the uncouth forms that may wallow in ocean depths, but he is sure that they too, in their sunless abodes, can praise Jehovah. From the ocean the psalm rises to the air, before it, as it were, settles down on earth. Ver. 8 may refer to contemporaneous phenomena, and, if so, describes a wild storm hurtling through the lower atmosphere. The verbal arrangement in ver. 8_a_ is that of inverted parallelism, in which "fire" corresponds to "smoke" and "hail" to "snow." Lightning and hail, which often occur together, are similarly connected in Psalm xviii. 12. But it is difficult to explain "snow and smoke," if regarded as accompaniments of the former pair--fire and hail. Rather they seem to describe another set of meteorological phenomena, a winter storm, in which the air is thick with flakes as if charged with smoke, while the preceding words refer to a summer's thunderstorm. The resemblance to the two pictures in the preceding psalm, one of the time of the latter rains and one of bitter winter weather, is noticeable. The storm-wind, which drives all these formidable agents through the air, in its utmost fury is a servant. As in Psalm cvii. 25, it obeys God's command.

The solid earth itself, as represented by its loftiest summits which pierce the air; vegetable life, as represented by the two classes of fruit-bearing and forest trees; animals in their orders, wild and domestic; the lowest worm that crawls and the light-winged bird that soars,--these all have voices to praise God. The song has been steadily rising in the scale of being from inanimate to animated creatures, and last it summons man, in whom creation's praise becomes vocal and conscious.

All men, without distinction of rank, age, or sex, have the same obligation and privilege of praise. Kings are most kingly when they cast their crowns before Him. Judges are wise when they sit as His vicegerents. The buoyant vigour of youth is purest when used with remembrance of the Creator; the maiden's voice is never so sweet as in hymns to Jehovah. The memories and feebleness of age are hallowed and strengthened by recognition of the God who can renew failing energy and soothe sad remembrances; and the child's opening powers are preserved from stain and distortion, by drawing near to Him in whose praise the extremes of life find common ground. The young man's strong bass, the maiden's clear alto, the old man's quavering notes, the child's fresh treble, should blend in the song.

Ver. 13 gives the reason for the praise of earth, but especially of man, with very significant difference from that assigned in vv. 5, 6. "His name is exalted." He has manifested Himself to eyes that can see, and has shown forth His transcendent majesty. Man's praise is to be based not only on the Revelation of God in Nature, but on that higher one in His dealings with men, and especially with Israel. This chief reason for praise is assigned in ver. 14, and indeed underlies the whole psalm. "He has lifted up a horn for His people," delivering them from their humiliation and captivity, and setting them again in their land. Thereby He has provided all His favoured ones with occasion for praise. The condensed language of ver. 14_b_ is susceptible of different constructions and meanings. Some would understand the verb from _a_ as repeated before "praise," and take the meaning to be "He exalts the praise [_i.e._, the glory] of His beloved," but it is improbable that praise here should mean anything but that rendered to God. The simplest explanation of the words is that they are in apposition to the preceding clause, and declare that Jehovah, by "exalting a horn to His people," has given them especially occasion to praise Him. Israel is further designated as "a people near to Him." It is a nation of priests, having the privilege of access to His presence; and, in the consciousness of this dignity, "comes forward in this psalm as the leader of all the creatures in their praise of God, and strikes up a hallelujah that is to be joined in by heaven and earth" (Delitzsch).

PSALM CXLIX.

1 Sing to Jehovah a new song, His praise in the congregation of His favoured ones. 2 Let Israel rejoice in his Maker, Let the children of Zion be glad in their King. 3 Let them praise His name in [the] dance, With timbrel and lyre let them play to Him. 4 For Jehovah takes pleasure in His people, He adorns the meek with salvation. 5 Let His favoured ones exult in glory, Let them shout aloud on their beds-- 6 The high praises of God in their throat, And a two-edged sword in their hand; 7 To execute vengeance on the nations, Chastisements on the peoples; 8 To bind their kings in chains And their nobles in bonds of iron; 9 To execute on them the sentence written-- An honour is this to all His favoured ones. Hallelujah!

In the preceding psalm Israel's restoration was connected with the recognition by all creatures, and especially by the kings of the earth and their people, of Jehovah's glory. This psalm presents the converse thought, that the restored Israel becomes the executor of judgments on those who will not join in the praise which rings from Israel that it may be caught up by all. The two psalms are thus closely connected. The circumstances of the Restoration accord with the tone of both, as of the other members of this closing group.

The happy recipients of new mercy are, as in Psalms xcvi. and xcviii., summoned to break into new songs. Winter silences the birds; but spring, the new "life re-orient out of dust," is welcomed with music from every budding tree.

Chiefly should God's praise sound out from "the congregation of His favoured ones," the long-scattered captives who owe it to His favour that they _are_ a congregation once more. The jubilant psalmist delights in that name for Israel, and uses it thrice in his song. He loves to set forth the various names, which each suggest some sweet strong thought of what God is to the nation and the nation to God--His favoured ones, Israel, the children of Zion, His people, the afflicted. He heaps together synonyms expressive of rapturous joy--rejoice, be glad, exult. He calls for expressions of triumphant mirth in which limbs, instruments, and voices unite. He would have the exuberant gladness well over into the hours of repose, and the night be made musical with ringing shouts of joy. "Praise is better than sleep," and the beds which had often been privy to silent tears may well be witnesses of exultation that cannot be dumb.

The psalmist touches very lightly on the reason for this outburst of praise, because he takes it for granted that so great and recent mercy needed little mention. One verse (ver. 4) suffices to recall it. The very absorption of the heart in its bliss may make it silent about the bliss. The bride needs not to tell what makes her glad. Restored Israel requires little reminder of its occasion for joy. But the brief mention of it is very beautiful. It makes prominent, not so much the outward fact, as the Divine pleasure in His people, of which the fact was effect and indication. Their affliction had been the token that God's complacency did not rest on them; their deliverance is the proof that the sunlight of His face shines on them once more. His chastisements rightly borne are ever precursors of deliverance, which adorns the meek afflicted, giving "beauty for ashes." The qualification for receiving Jehovah's help is meekness, and the effect of that help on the lowly soul is to deck it with strange loveliness. Therefore God's favoured ones may well exult in glory--_i.e._, on account of the glory with which they are invested by His salvation.

The stern close of the psalm strikes a note which many ears feel to be discordant, and which must be freely acknowledged to stand on the same lower level as the imprecatory psalms, while, even more distinctly than these, it is entirely free from any sentiment of personal vengeance. The picture of God's people going forth to battle, chanting His praises and swinging two-edged swords, shocks Christian sentiment. It is not to be explained away as meaning the spiritual conquest of the world with spiritual weapons. The psalmist meant actual warfare and real iron fetters. But, while the form of his anticipations belongs to the past and is entirely set aside by the better light of Christianity, their substance is true for ever. Those who have been adorned with Jehovah's salvation have the subjugation of the world to God's rule committed to them. "The weapons of our warfare are not carnal." There are stronger fetters than those of iron, even "the cords of love" and "the bands of a man."

"The judgment written," which is to be executed by the militant Israel on the nations, does not seem to have reference either to the commandment to exterminate the Canaanites or to the punishments threatened in many places of Scripture. It is better to take it as denoting a judgment "fixed, settled, ... written thus by God Himself" (Perowne). Ver. 9_b_ may be rendered (as Hupfeld does) "Honour [or, majesty] is He to all His favoured ones," in the sense that God manifests His majesty to them, or that He is the object of their honouring; but the usual rendering is more in accordance with the context and its high-strung martial ardour. "This"--namely, the whole of the crusade just described--is laid upon all Jehovah's favoured ones, by the fact of their participation in His salvation. They are redeemed from bondage that they may be God's warriors. The honour and obligation are universal.

PSALM CL.

1 Hallelujah! Praise God in His sanctuary, Praise Him in the firmament of His strength. 2 Praise Him for His mighty deeds, Praise Him according to the abundance of His greatness. 3 Praise Him with blast of horn, Praise Him with psaltery and harp, 4 Praise Him with timbrel and dance, Praise Him with strings and pipe. 5 Praise Him with clear-sounding cymbals, Praise Him with deep-toned cymbals. 6 Let everything that has breath praise Jah. Hallelujah!

This noble close of the Psalter rings out one clear note of praise, as the end of all the many moods and experiences recorded in its wonderful sighs and songs. Tears, groans, wailings for sin, meditations on the dark depths of Providence, fainting faith and foiled aspirations, all lead up to this. The psalm is more than an artistic close of the Psalter; it is a prophecy of the last result of the devout life, and, in its unclouded sunniness, as well as in its universality, it proclaims the certain end of the weary years for the individual and for the world. "Everything that hath breath" shall yet praise Jehovah. The psalm is evidently meant for liturgic use, and one may imagine that each instrument began to take part in the concert as it was named, till at last all blended in a mighty torrent of praiseful sound, to which the whirling dancers kept time. A strange contrast to modern notions of sobriety in worship!

The tenfold "Praise Him" has been often noticed as symbolic of completeness, but has probably no special significance.

In ver. 1 the psalmist calls on earth and heaven to praise. The "sanctuary" may, indeed, be either the Temple or the heavenly palace of Jehovah, but it is more probable that the invocation, like so many others of a similar kind, is addressed to men and angels, than that the latter only are meant. They who stand in the earthly courts and they who circle the throne that is reared above the visible firmament are parts of a great whole, an antiphonal chorus. It becomes them to praise, for they each dwell in God's sanctuary.

The theme of praise is next touched in ver. 2. "His mighty deeds" might be rendered "His heroic [or, valiant] acts." The reference is to His deliverance of His people as a signal manifestation of prowess or conquering might. The tenderness which moved the power is not here in question, but the power cannot be worthily praised or understood, unless that Divine pity and graciousness of which it is the instrument are apprehended. Mighty acts, unsoftened by loving impulse and gracious purpose, would evoke awe, but not thanks. No praise is adequate to the abundance of His greatness, but yet He accepts such adoration as men can render.

The instruments named in vv. 3-5 were not all used, so far as we know, in the Temple service. There is possibly an intention to go beyond those recognised as sacred, in order to emphasise the universality of praise. The horn was the curved "Shophar," blown by the priests; "harp and psaltery were played by the Levites, timbrels were struck by women; and dancing, playing on stringed instruments and pipes and cymbals, were not reserved for the Levites. Consequently the summons to praise God is addressed to priests, Levites, and people" (Baethgen). In ver. 4_b_ "strings" means stringed instruments, and "pipe" is probably that used by shepherds, neither of which kinds of instrument elsewhere appears as employed in worship.

Too little is known of Jewish music to enable us to determine whether the epithets applied to cymbals refer to two different kinds. Probably they do; the first being small and high-pitched, the second larger, like the similar instrument used in military music, and of a deep tone.

But the singer would fain hear a volume of sound which should drown all that sweet tumult which he has evoked; and therefore he calls on "everything that has breath" to use it in sending forth a thunder-chorus of praise to Jehovah. The invocation bears the prophecy of its own fulfilment. These last strains of the long series of psalmists are as if that band of singers of Israel turned to the listening world, and gave into its keeping the harps which, under their own hands, had yielded such immortal music.

Few voices have obeyed the summons, and the vision of a world melodious with the praise of Jehovah and of Him alone appears to us, in our despondent moments, almost as far off as it was when the last psalmist ceased to sing. But his call is our confidence; and we know that the end of history shall be that to Him whose work is mightier than all the other mighty acts of Jehovah, "Every knee shall bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father."

THE END.

Transcriber's Note:

Obvious punctuation and spelling errors have been fixed throughout.

Inconsistent hyphenation is as in the original.