vi followed, as enough for plain people; and that the opinion has been adopted, for which there is good authority, that the old titles to many of the psalms are in the main to be depended on for their correctness. Where the Psalms are statedly read in public worship, a look into this Handy-Book beforehand might add to the intelligent enjoyment of them. OBSERVATIONS ON THE HEADINGS THAT PRECEDE THE NOTES ON EACH PSALM. WRITER: When matter of conjecture only, set down as "unknown." The question who was the writer is of no great practical importance. OCCASION: The same rule has been followed here also. But when the occasion (that is, the particular circumstances that may have suggested the psalm) throws light on the meaning, it is well to consider what that occasion may have been. CHARACTER: The Psalms are thus classified(1.) Prophetic: that is, speaking exclusively, or almost exclusively, of Christ. Many other psalms contain passages that apply to Christ and His kingdom; but wherever in such cases there is a primary application to the writer, it will be found that the writer is David, who thus represents "David's seed," that is, Christ. (2.) Doctrinal: that is, giving instruction on some one point of faith or practice. (3.) Practical: that is, containing the experience of some individual or collection of persons. They are by far the most numerous. viii (4.) Historical: that is, a narration principally of the national life of Israel from Egypt to the return from Babylon. PRINCIPAL USE: Of the practical psalms only. The object being to suggest the particular experience of our own to which each of these psalms may be most applicable. 6 For the LORD knoweth the way of the righteous: but 6. A striking contrast between the two ways. One, however dark it may be, is in the light of God's favour and loving care, and ends in the perfect day; the other, QUOTED IN NEW TESTAMENT. (1.) Vers. 1, 2, in Acts iv. 25, 26. (2.) Ver. 7, in Acts xiii. 33; Heb. i. 5; and v. 5. (3.) Ver. 9, in Rev. ii. 27. Psalm 2. I WHY do the heathen rage, and the people imagine a vain thing? 2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, 3 Let us break their bands asunder, and cast away their cords from us. 4 He that sitteth in the WRITER: David (Acts iv. 25). 1-3. The quotation in Acts iv. 25, 26 makes it beyond all doubt that these verses refer to the uprising of human power and authority against Christ, beginning with the Jewish rulers, and including the power of the Roman Empire. See Acts iv. 27. "Bands," "cords" =restraints. "We will not have this man to reign over us." Luke xix. 14. 4-6. Glorious and reviving words, the way of the ungodly shall perish. however bright now, is unlighted by God's best comforts, and ends in everlasting night. See Psalm cxii. heavens shall laugh: the Lord shall have them in derision. 5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure. 6 Yet have I set my king upon my holy hill of Zion. 7 I will declare the decree : the LORD hath said unto me, Thou art my Son; this day have I begotten thee. 8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. 9 Thou shalt break them showing how perfectly futile in reality is man's opposition, however it may seem to hinder God's work. "Shall laugh." Yet there is awful guilt in opposing (ver. 5), albeit it is vain to do so (ver. 6). |