TITLE. + For the Chief Musician (or Precentor). A Psalm of David. This, the First Psalm appointed for Mattins on Christmas Day, may be fitly contrasted with Psalm viii. (Mattins No. 1. Ascension Day.) The one tells of the glories of the day, the other of the splendours of the night. Psalm xix. bears an important part in the teachings of the Day of the Nativity, and is very appropriate for use upon that Festival. God, at the first, revealed Himself to man by the mighty works of Nature, the Heavens, &c., which He created, and more especially by the Sun, which gives light and heat to all the earth. Afterwards, inasmuch as the Heavens, (as Bacon says), declare the Glory but not the Will of God, He still further revealed Himself in His written Law or Word, "making wise the simple," and "enlightening the eyes." The full revelation of Himself was not however complete until the "Sun of Righteousness," "the True Light, which lighteth every man, that cometh into the world," the Living Word, the Wisdom of God, dawned upon our eyes, as on Christmas Day. (See Heb. i., 1, 2., &c.) It consists of three portions: (i.) The Glory of God as manifested in the Heavens (vv. 1-6.) (ii.) Jehovah's Glory as manifested in His Law and Word (vv. 7-11.) (iii.) David's Prayer that he may be cleansed from secret faults and wilful sins; and for acceptance in God's sight (vv. 12-14.) V. 1. "God." The Hebrew name is, "El," denoting the power and majesty of God-the God of Nature. In the latter part of the Psalm the word for God is Jehovah-the God of the Law. "Declare the Glory of God, etc." Cf. Romans i., 19, 20, 21. "Firmament." (Job xxxvii, 18.) 66 V. 2. 'Day unto day." Day by day, and night by night, without intermission, is this glorious tale being told, but not to the outward (See v. 3.) ear. "Uttereth." Lit. "poureth forth." "Sheweth knowledge." The Prayer Book version is “One day telleth another and one night certifieth another." The title translated "To the Chief Musician," which is perhaps better rendered "For the Precentor," or, "For the Leader," is without doubt a term indicating that the Psalm is set to music. Fifty-five Psalms bear this title. Cf, Hab. iii. 19. "To the Chief Singer, on my stringed instruments (neginoth)." See also the title of Psalm iv. V. 3. "Where their voice is not heard." or, "Without speech and language their voice is heard." i.e. They bear a silent, but not the less important, witness. "They have told the wordless story of their Creator's greatness to the end of the world." (Prayer Book, "Their voices are heard among them.") V. 4. "Their line." Prayer Book, "sound"-Their lesson, the instruction which they impart. S. Paul (Rom. x., 18.) applies this passage to illustrate the universal spreading abroad of Gospel blessings, "the glad tidings of great joy." "In them." In the ends of the heavens, where they appear to join the uttermost parts of the world-in other words-the western horizon where the sun after his daily journey sinks to rest. "A tabernacle." A pavilion or tent. The Psalmist seems to view the sun as withdrawing at night into a tent, prepared for him by God, where he sojourns, until he goes forth again in the morning to run his course. Jesus had a Tabernacle prepared for Him. Him and was made Flesh and dwelt among us. Heb. x., 20; II. Cor. v., 1. He took our nature upon "The Sun." A type of Christ, the "Sun of Righteousness" (Mal. iv., 2); "the Dayspring from on high" (S. Luke i., 78); Who excels in strength, drives away the shades of night, sheds His warming rays upon the Church (His Bride), and searches into the thoughts and intents of all hearts. V. 5. "As a bridegroom coming out of his chamber.” This suggests splendour and joy, and refers to the custom at Eastern marriages, where the bridegroom, in his best, and with joyful countenance, comes forth at night to meet his bride (S. Matt. xxv., 1; S. John iii., 29). We must not fail to remember that the name of Bridegroom is one of the titles of Jesus (S. Matt. ix., 15). By taking our nature upon Him, it may be said to have become His Bride. 66 'As a strong man." (Cf. Judges v., 31). Prayer Book, as a giant. "To run a race." Prayer Book, "to run his course," i.e., to run as a courier, for which strength and speed would be essential (see I. Sam. viii., 11; II. Sam. xviii., 22, 23; I Kings, xviii., 46). Special foot messengers, noted for their speed and endurance, were commonly kept by English noblemen among their retainers 100 years ago. 66 V. 6. 'His going forth." Palestine like other Eastern lands enjoys a calm bright sky, which sheds a daily splendour, free from storm and tempest. Such a sky, unchangeable in its everlasting radiance, is the most eloquent witness to the glory of God, the Creator (Ezekiel i., 22). "His circuit." Prayer Book, "It runneth about." “There is nothing hid from the heat thereof." The light and heat of the sun penetrate everywhere upon the surface of the earth. So does the pervading light of the Sun of Righteousness. (S. John iii., 19, 20, 21; viii., 12.) We should expect, after v. 6, to be told how the night teaches the glory of God. The train of thought otherwise is incomplete. Some have supposed that one or two verses are here missing, a not improbable solution of the difficulty. V. 7. "The law of the Lord." (Cf. Romans vii., 12.) There is a spiritual as well as a natural light, and this declares the glory of God in a still higher degree. It is His Law, His Word. A great variety of names is given to the Word of God in this and the two following verses-law, testimony, statutes, commandment, fear, judgments. The same thing occurs in Psalm cxix. and, in both, is intended to bring out the value of God's Word as a whole, and in all its parts. "Perfect." 66 Prayer Book, "undefiled." Converting the soul." Rather, "restoring, or 'reviving' the spirit", when for instance depressed by calamity, &c. It involves the idea of deliverance and refreshment. "The testimony." i.e. The revealed Will-God's warning. The two tables of the Commandments are called the two tables "of the testimony." They may perhaps be especially referred to here. (Exodus xxv., 16). 66 'The simple,” i.e. Those whose reason is yet undeveloped; those who receive the testimony" with an honest and good heart-the poor in spirit-the humble. V. 8. "The statutes," or, "Visitations," which secure obedience to the law. The commandment," or, "Precept," which is better understood the longer anyone obeys the law. "Pure." i.e. Free from all taint of sin or error. "Enlightening the eyes." i.e The eyes of the understanding (Ephesians i. 18; Ps. cxix. 130); Cf. I Sam. xiv. 27. V. 9. "The fear." i.e. The law as teaching or leading us to fear God (Deut. xvii. 18, 19). Godly fear is inseparable from love, which "never faileth. "The judgments." The final awards of the Giver of the Law. The judgments of the Lord are to the spiritual world, what the beams of the sun are to the natural world. V. 10. The honeycomb," or, "the dropping of the honeycombs," i.e. the best honey, which flows of itself from the combs (I Sam. xiv. 27). V. 11. "Warned," or, "taught" (Prayer Book), or, "enlightened." V. 12. "Errors." The word translated thus means, sins of infirmity or ignorance, as distinguished from wilful, deliberate sins, such as are mentioned in v. 13, under the title "presumptuous." (See Lev. iv. 2, 27; Numbers xv. 27, 30.)* 66 29 Cleanse Thou me.' "Hold me guiltless.” "Secret Faults," or, "the sin that I wist not of;" or, "the faults which are hidden from me." 66 V. 13. 'Presumptuous Sins." Some prefer to read "presumptuous men,' or "presumptuous ones"; "the proud," as the same word is translated (Ps. cxix. 69, 85, &c.); but the present reading seems the better. Sins may be realised as personal enemies, or looked upon as such from their varying and manifold forms. *This translation follows the reading of the Vulgate and Septuagint. The original Hebrew word for "errors" may equally well mean great things;" and as "his" is not in the Hebrew at all, the meaning may be "Who can understand the great things (of God)?" "From the great transgression;" rather "from great, (or much) transgression.' No special or particular sin is alluded to. V. 14. "Let the words, etc." The prayer grows in fervour as it proceeds. The Psalmist knew that out of the heart come those things which defile a man, and therefore he prays that that source of all words and thoughts may be acceptable to, and come before Jehovah, his Rock and his Redeemer. "O LORD my strength and my Redeemer." Lit. "Jehovah, my Rock and my Redeemer." "My Rock (Ps. xxviii., 1; xciv., 22, &c.); "My Redeemer." (Isaiah lx. 16; lxiii., 16; Jer. 1., 34, &c.) This expression occurs first in Gen. xlviii., 16. As applied to God it is always as a Deliverer who ransoms or saves His people. * Ps. 69, & 80, title PSALM XLV. 1. The majesty and grace of Christ's kingdom. 10. The 6 Or, of instruction. To the chief Musician *upon Shoshannim, for the sons of Korah, 6Maschil. A Song of loves. 2 Heb. boileth, things which I have made touching the king: heart is 2 inditing a good matter: I speak of the my tongue is the pen of a ready writer. or, bubbleth up. 2 Thou art fairer than the children of men: agrace is poured into thy lips: therefore God hath blessed thee for ever. 3 Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty. 4 d And in thy majesty, 3 ride prosperously because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things. 5 Thine arrows are sharp in the heart of the king's enemies whereby the people fall under thee. : 6 e Thy throne, O God is for ever and ever: the sceptre of thy kingdom is a right sceptre. 7 Thou lovest righteousness, and hatest wickedness therefore 4g God, thy God, hath anointed thee with the oil of gladness above thy fellows. 8 All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad. 9 Kings' daughters were among thy honourable women: m upon thy right hand did stand the queen in gold of Ophir. 10 Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; 11 So sball the king greatly desire thy beauty: for he is thy Lord; and worship thou him. 12 And the daughter of Tyre shall be there with a gift; even the rich among the people shall intreat 5 thy favour. 13 The king's daughter is all glorious within her clothing is of wrought gold. 14 She shall be brought unto the king in raiment of needlework: the virgins her companions that follow her shall be brought unto thee. 15 With gladness and rejoicing shall they be brought they shall enter into the king's palace. 16 Instead of thy fathers shall be thy children, 8 whom thou mayest make princes in all the earth. TITLE. For the Precentor upon *Shoshannim (the lilies). For the sons of Korah, Maschil (a song of instruction). A song of loves; (or, a Royal Marriage Song.) Psalm xlv. is one of the Six "Royal" Psalms. † The It is a nuptial ode, composed very likely for the Marriage of Hezekiah, King of Judah, with Hephzibah, or, of Solomon with the daughter of Pharaoh, King of Egypt, though the latter supposition is less likely than the former, as Solomon was emphatically a Prince of Peace, and his marriage would also have nothing to do with the Tyrians. Some critics have suggested Ahab's or Jehoram's marriage, on account of the connection with Tyre through Jezebel and Athaliah. writer and special occasion are however uncertain. But, whatever Royal Festival may have suggested the form of the Psalm, the inspired poet, who composed it, must have had before his mind no merely human monarch, but the Divine Messiah, Whose union with His Spouse, the Church, is here typified. Let any one who doubts this see vv. 6, 7, and compare them with Heb. i., 8. 9. At the Incarnation, Christ came to give Himself for His Spouse, and the nuptials will be perfected in the day that is yet to come, when all saints will be glad and rejoice, "for the Marriage of the Lamb is come, and His Wife hath made herself ready." (Rev. xix. 7.) V. 1. "Is Inditing," is "overflowing." i.e. " "dictating," composing.' 66 a good matter." i.e. A goodly theme or subject. "I speak of the things, etc." "I speak, and my song is in honour of the King. 66 66 'My tongue is," rather, "May my tongue be." Ready,' "skilled," "eloquent. V. 2. "Thou art fairer." This beauty is moral rather than physical excellence. (Cf. Is. xxxiii., 17; Song of Solomon v. 10.) Grace is poured into thy lips." These words prophetically refer to the Divine power of the Messiah's teaching, and to the wonderful effect which it produced upon His hearers (Isaiah xi., 2, 3; S. Luke iv., 22; S. John vii., 46). Shoshannim. The lilies. A particular tune is probably meant, or, a musical instrument shaped like a lily. Some however apply the word (as a natural emblem of female beauty) to the Bride, and her virgins. Sons of Korah. The Sons of Korah were singers in the Temple Services. (See II Chron: xx. 19; Neh: xii. 46.) Maschil. This is a term applied to 14 Psalms. It means "a song giving instruction," or, as others think, "a skilfully constructed song," to be sung with more elaborate music. †The six "Royal" Psalms are ii., xx., xxi, xlv., lxxii., cx. |