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The Book of Psalms (Vol. 2; Pss. 73-150)

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The Book of Psalms (Vol. 2; Pss. 73-150) THE BOOK PSALMS: a new translation, with explanatory notes for English readers (vol. 2: Ps. 73-150) By J. J. Stewart Perowne BOOK III. PSALMS LXXIII.-LXXXIX. London: G. Bell, 1888 Digitized by Ted Hildebrandt at Gordon College, Wenham, MA; 2007 CONTENTS. THE PSALMS. BOOK III. PAGE PSALMS LXXIII.-LXXXIX. I-157 BOOK IV. PSALMS XC.--CVI 159-267 BOOK V. PSALMS CVII.-CL 269-487 APPENDIX:-- I. MESSIANIC INTERPRETATION 489-499 II. THE MASSORETH 500-503 GENERAL INDEX 505-520 GRAMMATICAL AND CRITICAL INDEX 521-523 PSALM LXXIII. THERE are some questions which never lose their interest, some problems of which it may be said, that they are ever old and yet ever new. Not the least anxious of such questions are those which deal with God's moral government of the world. They lie close to man's heart, and are ever asking and pressing for solution. They may differ in different times, they may assume various forms; but perhaps no man ever looked thoughtfully on the world as it is with- out seeing much that was hard to reconcile with a belief in the love and wisdom of God. One form of this moral difficulty pressed heavily upon the pious Jew under the Old Dispensation. It was this: Why should good men suffer, and bad men prosper? This difficulty was aggravated, we must remember, by what seemed to be the manifest contradiction between the express teaching of his Law, and the observed facts of human experience. The Law told him that God was a righteous Judge, meting out to men in this world the due recompense of their deeds. The course of the world, where those who had cast off the fear of God were rich and powerful, made him ready to question this truth, and was a serious stumbling-block to his faith. And further, "the Hebrew mind had never risen to the conception of universal law, but was accustomed to regard all visible phenomena as the immediate result of a free Sovereign Will. Direct interposi- tion, even arbitrary interference, was no difficulty to the Jew, to whom Jehovah was the absolute Sovereign of the world, not acting, so far as he could see, according to any established order."* Hence it seemed to him inexplicable that the world of life should not reflect perfectly, as in a mirror, the righteousness of God. This is the perplexity which appears in this Psalm, as it does in the 37th, and also in the Book of Job. Substantially it is the same problem: but it is met differently. In the 37th Psalm the advice given is to wait, to trust in Jehovah, and to rest assured that in the end the seeming disorder will be set right even in this world. The wicked will perish, the enemies of Jehovah be cut off, and the * For some valuable suggestions on this Psalm I am indebted to a friend, the Rev. J. G. Mould. 4 PSALM LXXIII. righteous will be preserved from evil, and inherit the land. Thus God suffers wickedness for a time, only the more signally to manifest His righteousness in overthrowing it. That is the first, the simplest, the most obvious solution of the difficulty. In the Book of Job, where the sorrow and the perplexity are the darkest, where the ques- tion lies upon the heart, "heavy as lead, and deep almost as life," the sufferer finds no such consolation. As a Gentile, he has no need to reconcile his experience with the sanctions of the Pentateuch. But he has to do that which is not less hard, he has to reconcile it with a life's knowledge of God, and a life's love of God. He searches his heart, he lays bare his life, he is conscious of no trans- gression, and he cannot understand why chastisement should be laid upon him, whilst the most daring offenders against the Majesty of God escape with impunity. Sometimes with a bitterness that cannot be repressed, sometimes with a sorrow hushing itself into resig- nation, he still turns to God, he would fain stand before His judgement-seat, plead with Him his cause, and receive a righteous sentence. But Job does not find the solution of the Psalmist. He is driven to feel that all this is a mystery. God will not give an account of any of His matters. "I go forward, but He is not there and backward, but I cannot perceive Him " (Job xxiii.). And when Jehovah appears at the end of the Book, it is to show the folly of man, who would presume to think that, short-sighted and ignorant as he is, he can fathom the counsels of the Most High. He appears, not to lift the veil of mystery, but to teach the need of humiliation and the blessedness of faith.* In this Psalm, again, a different conclusion is arrived at. In part it is the same as that which has already met us in Psalm xxxvii., in part it is far higher. The Psalmist here is not content merely with visible retribution in this world. He sees it indeed in the case of the ungodly. When he was tempted to envy their lot, when he had all but yielded to the sophistry of those who would have persuaded him to be even as they, the temptation was subdued by the reflection that such prosperity came to an end as sudden as it was terrible. But he does not place over against this, on the other side, an earthly portion of honour and happiness for the just. Their portion is in * There is a difficulty, no doubt, in reconciling this solution, or rather non-solution of the problem, with that which is given subsequently in the historical conclusion of the Book. There we find Job recompensed in this life for all his sufferings. If the historical parts of the Book are by the same author as the dialogue (as Ewald maintains), then we must suppose that when Job is brought to confess his own vileness, and his own ignorance and presumption, then, and not till then, does God reward him with temporal prosperity. PSALM LXXIII. 5 God. He is the stay and the satisfaction of their hearts now. He will take them to Himself and to glory hereafter. This conviction it is which finally chases away the shadows of doubt, and brings light and peace into his soul. And this conviction is the more remark- able, because it is reached in spite of the distinct promise made of temporal recompense to piety, and in the absence of a full and definite Revelation with regard to the life to come. In the clear light of another world and its certain recompenses, such perplexities either vanish or lose much of their sharpness. When we confess that God's righteousness has a larger theatre for its display than this world and the years of man, we need not draw hasty conclusions from "the slight whisper" of His ways which reaches us here. It is an interesting question suggested by this Psalm, but one which can only be touched on here, how far there is anything in common between doubts, such as those which perplexed the ancient Hebrews, and those by which modern thinkers are harassed.* There are some persons, who now, as of old, are troubled by the moral aspect of the world. To some, this perplexity is even aggravated by the disclosures of Revelation. And men of pious minds have been shaken to their inmost centre by the appalling prospect of the ever- lasting punishment of the wicked. But the difficulties which are, properly speaking, modern difficulties, are of another kind. They are, at least in their source, speculative rather than moral. The observed uniformity of nature, the indissoluble chain of cause and effect, the absolute certainty of the laws by which all visible phe- nomena are governed, these are now the stumbling-blocks even to devout minds. How, it is asked, can we reconcile these things with the belief in a Personal God, or at least with an ever-active Personal Will? Had the world ever a Maker? or, if it had, does He still control and guide it? Knowing as we do that the order of cause and effect is ever the same, how can we accept miracles or Divine interpositions of any kind? What avails prayer, when every event * This point has been touched on by Dr. A. S. Farrar in his "Bampton Lectures," a work which, for breadth and depth of learning, has few parallels in modern English literature, and which combines in no common degree the spirit of a sound faith and a true philosophy. Dr. Farrar says: "It is deeply interesting to observe, not merely that the difficulties concerning Providence felt by Job refer to the very subjects which painfully perplex the modern mind, but also that the friends of Job exhibit the instinctive tendency which is observed in modern times to denounce his doubt as sin, not less than to attribute his trials to evil as the direct cause. These two books of Scripture [Job and Ecclesiastes], together with the seventy-third Psalm, have an increasing religious importance as the world grows older. The things written aforetime were written for our learning."—Lecture I. p. 7, note. 6 PSALM LXXIII. that happens has been ordained from eternity? How can any words of man interrupt the march of the Universe? Ships are wrecked and harvests are blighted, and famine and pestilence walk the earth, not because men have forgotten to pray, but in accordance with the unerring laws which storm, and blight, and disease obey.
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