The Psalms not only set forth the perfections of Cod; they proclaim also the duty of worshipping him by the acknowledgment and adoration of his perfec- tions. They encourage all outward ritCS and means of worship: new songs, use of musical instruments of all kinds, appearance in God's courts, lifting-up of hands, prostration at bis footstool, holy appart 1 i A. V. " beauty of holiness"). Among these tbej recognise the ordi- nance of sacrifice t Psa. iv. v. xxvii. Ii i as an expression of the worshipper's consecration ot himself to < I vice. Put not the less do they repudiate the outward
rile when separated from that which it was designed to
express | Psa. xl. Ixix i : a broken and contrite heart is, from erring man, the genuine sacrifice which Cod re- quires i Psa. li).
Similar depth is observable in the view taken by the
PSALMS
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PSALMS
psalmists of human sin. It is to be traced not only in its outward manifestations, but also in the inward work- ings of the heart (Psa. xxxvi), and is to be primarily ascribed to man's innate corruption (Psa. li, lviii). It shows itself alike in deeds, in words (Psa. xvii, cxli), and in thoughts (Psa. cxxxix) ; nor is even the believer able to discern all its various ramifications (Psa. xix). Connected with this view of sin is. on the one hand, the picture of the utter corruption of the ungodly world (Psa. xiv) ; on the other, the encouragement to genuine repentance, the assurance of divine forgiveness (Psa. xxxii), and the trust in God as the source of complete redemption (Psa. exxx).
With regard to the law, the psalmist, while warmly acknowledging its excellence, feels yet that it cannot so effectually guide his own unassisted exertions as to pre- serve him from error (Psa. xix). He needs an addi- tional grace from above, the grace of God's Holy Spirit (Psa. li). But God's Spirit is also a free spirit (ibid.) ; led by this, he will discern the law, with all its precepts, to be no arbitrary rule of bondage, but rather a charter and instrument of liberty (Psa. cxix).
The Psalms bear repeated testimony to the duty of instructing others in the ways of holiness (Psa. xxxii, xxxiv, li). They also indirectly enforce the duty of love, even to our enemies (Psa. vii, 4; xxxv, 13; cix, 4). On the other hand, they denounce, in the strong- est terms, the judgments of God on transgressors. We here particularly notice what are called the vindictive psalms — namely, those which contain expressions of wrath and imprecations against the enemies of God and his people, such as Psa. lix, lxix, lxxix, and which, in consequence, are apt to shock the feelings of some Christian readers. In order to obviate this offence, most of our pious commentators insist that the expres- sions are not maledictions or imprecations, but simple declarations of what will or may take place. But this is utterly inadmissible; for in several of the most star- tling passages the language in the original is plainly imperative, and not indicative (see Psa. lix, 14: lxix, 25, 28; lxxix, 6). The truth is that only a morbid be- nevolence, a mistaken philanthropy, takes offence at these psalms ; for in reality they are not opposed to the spirit of the Gospel, or to that love of enemies which Christ enjoined. Resentment against evil-doers is so far from being sinful that we find it exemplified in the meek and spotless Redeemer himself (see Mark iii, 5). If the emotion and its utterance were essentially sinful, how could Paul (1 Cor. xvi, 22) wish the enemy of Christ to be accursed (dvdSrtpa), or say of his own en- emy, Alexander the coppersmith, "The Lord reward him according to his works" (2 Tim. iv, 14) ; and, espe- cially, how could the spirits of the just in heaven call on God for vengeance ? (Rev. vi, 10.) See a good article on this subject ("The Imprecations in the Scriptures") in the American Bibliotheca Sacra for February, 1844. Such imprecations in the Psalms, however, are usually levelled at transgressors as a body, and are uniformly uttered on the hypothesis of their wilful persistence in evil, in which case the overthrow of the sinner becomes a necessary part of the uprooting of sin. They are in nowise inconsistent with any efforts to lead sinners, in- dividually, to repentance. See Imprecation.
This brings us to notice the faith of the psalmists in a righteous recompense to all men according to their deeds (Psa. xxxvii, etc.). They generally expected that men would receive such recompense, in great measure, during their own lifetime. Yet they felt withal that it was not then complete ; it perpetuated itself to their children (Psa. xxxvii, 25 ; cix. 12, etc.) ; and thus we find set forth in the Psalms, with sufficient distinctness, though in an unmatured, and consequently imperfect, form, the doctrine of a retribution after death.
XII. Commentaries. — The following are the special exegetical helps on the whole book; we designate a few of the most important by an asterisk, and we omit many that are merely practical, homiletical, and litur-