The Revised Version of 1885 has made a great advance upon the A.V. in respect of accuracy of rendering. The changes made by the Revisers will, as a rule, be quoted in this commentary, but the translation must be read and studied as a whole in order properly to appreciate their force and value. Even with the help which the R.V. now supplies to the English reader, it does not seem superfluous to endeavour by more exact renderings to bring the student closer to the sense of the original.

It is well known that the A.V. frequently creates artificial distinctions by different renderings of the same word, and ignores real distinctions by giving the same rendering for different words: and this, though to a far less extent, is still the case in the R.V.1 Rigid uniformity of rendering may be misleading, but it is well that attention should be called to distinctions where they exist. Again, the precise force of a tense, or the exact emphasis of the original, cannot always be given without some circumlocution which would be clumsy in a version intended for general use: but it is worth while to attempt to express finer shades of meaning in a commentary.

The best translation cannot always adequately represent the original: and it is well that the English reader should be reminded that the sense cannot always be determined with precision, and may often best be realised by approaching it from different sides.

1 See, for example, iii. 2, 7, 8, where the connexion is obscured by the rendering of the same word help in v. 2, and salvation in v. 8. Two entirely different words are rendered blessed in xli. 1, 13. The first expresses congratulation (Happy: cp. be made happy in v. 2): the second expresses the tribute of human reverence to the divine majesty. The word rendered trust or put trust in in vii. 1, xi. I is quite distinct from the word similarly rendered in xiii. 5. It means to take refuge in, and the sense gains remarkably by the correct rendering. The exact rendering of a tense may be sufficient to draw a forcible picture, as in vii. 15. For some excellent remarks upon principles of translation see Driver, The Parallel Psalter, pp. xxv ff.

CHAPTER VIII.

THE MESSIANIC HOPE.

Poetry was the handmaid of Prophecy in preparing the way for the coming of Christ. Prophetic ideas are taken up, developed, pressed to their full consequences, with the boldness and enthusiasm of inspired imagination. The constant use of the Psalms for devotion and worship familiarised the people with them. Expectation was aroused and kept alive. Hope became part of the national life. Even Psalms, which were not felt beforehand to speak of Him Who was to come, contributed to mould the temper of mind which was prepared to receive Him when He came in form and fashion far other than that which popular hopes had anticipated; and they were recognised in the event as pointing forward to Him. Cp. Lk. i, ii.

This work of preparation went forward along several distinct lines, some of which are seen to converge or meet even in the O.T., while others were only harmonised by the fulfilment. Thus (1) some Psalms pointed forward to the Messiah as Son of God and King and Priest: others (2) prepared the way for the suffering Redeemer: others (3) only find their full meaning in the perfect Son of Man: others (4) foretell the Advent of Jehovah Himself to judge and redeem.

All these different lines of thought combined to prepare the way for Christ; but it must be remembered that the preparation was in great measure silent and unconscious. It is difficult for us who read the O.T. in the light of its fulfilment to realise how dim and vague and incomplete the Messianic Hope must have been until the Coming of Christ revealed the divine purpose, and enabled men to recognise how through long ages God had been preparing for its consummation.

(1) The Royal Messiah (Psalms ii, xviii, xx, xxi, xlv, Ixi, lxxii, lxxxix, cx, cxxxii).

The Kingdom of Israel was at once the expression of God's purpose to establish an universal kingdom upon earth, and the means for the accomplishment of that purpose. The people of Israel was Jehovah's son, His firstborn (Ex. iv. 22, 23; Deut. xxxii. 6; Hos. xi. 1), and His servant (Is. xli. 8); and the Davidic king as the representative of the nation was Jehovah's son, His firstborn (2 Sam. vii. 14; Ps. ii. 7; lxxxix. 26, 27), and His servant (2 Sam. vii. 5 ff.). He was no absolute despot, reigning in His own right, but the 'Anointed of Jehovah' who was the true King of Israel, appointed by Him as His viceroy and representative (Ps. ii. 6). He was said to "sit upon the throne of the kingdom of the LORD over Israel" (1 Chr. xxviii. 5), or even "on the throne of the LORD" (1 Chr. xxix. 23; 2 Chr. ix. 8).

Thus he was at once the representative of the people before Jehovah, and the representative of Jehovah before the people, and before the nations. To Him as Jehovah's viceroy was promised the sovereignty over the nations. Nathan's message to David (2 Sam. vii) was the Davidic king's patent of adoption and title deed of inheritance. It was the proclamation of "the everlasting covenant" which God made with the house of David (2 Sam. xxiii. 5). Upon the divine choice of David and his house, and in particular upon this great prophecy, are based a series of what may be called Royal Psalms. Critical events in the life of David or later kings, or in the history of the kingdom, gave occasion to David himself, or other poet-seers, to declare the full significance and extent of that promise. Successive kings might fail to realise their rightful prerogatives, but the divine promise remained unrevoked, waiting for one who could claim its fulfilment in all its grandeur.

Different aspects of the promise are presented in different Psalms. They can only be briefly summarised here: for fuller explanation reference must be made to the introductions and notes to each Psalm.

In Ps. ii the prominent thought is the divine sonship of the anointed king and its significance. The nations are mustering with intent to renounce their allegiance to the king recently enthroned in Zion. But their purpose is vain, for the king is none other than Jehovah's Son and representative. In rebelling against him they are rebelling against Jehovah, and if they persist, will do it to their own destruction.

In David's great thanksgiving (Ps. xviii) he celebrates Jehovah as the giver of victory, and recognises that his position as "the head of the nations" (v. 43) has been given him in order that he may proclaim Jehovah's glory among them (v. 49).

The relation of the king to Jehovah as His anointed representative is the ground of intercession and confidence in Ps. xx. 6; and the thanksgiving for victory which follows in Ps. xxi naturally dwells upon the high dignity which belongs to him in virtue of that relation, and anticipates his future triumphs. The same thought is repeated in Ps. lxi. 6 f.

Ps. xlv is a marriage song for Solomon or some later king of the house of David. In lofty language the poet sets before him the ideal of his office (cp. 2 Sam. xxiii. 3 ff.), and claims for him the fulness of the promise of eternal dominion. The union with a foreign princess suggests the hope of the peaceful union of all nations in harmonious fellowship with Israel.

Ps. lxxii is an intercession for Solomon or some other king on his accession. In glowing colours it depicts the ideal of his office, and prays that he may fulfil it as the righteous sovereign who redresses wrong, and may rule over a world-wide empire, receiving the willing homage of the nations to his virtue, and proving himself the heir of the patriarchal promise.

In some crisis of national disaster the author of Ps. lxxxix recites the promise to David, and contrasting its brilliant hopes with the disappointment which it was his trial to witness, pleads for the renewal of God's favour.

Ps. cx is a kind of solemn oracle. It describes David as king, priest, and conqueror. Jehovah adopts him as His assessor, placing him in the seat of honour at His side. Though not of Aaron's line he is invested with a priestly dignity. The new king of Zion must inherit all the privileges of the ancient king of Salem, and enter upon the religious as well as the civil memories of his capital.

Once more, in Ps. cxxxii, possibly in days when the kingdom had ceased to exist, and the representative of the house of David was only a governor appointed by a foreign conqueror, the ancient promise is pleaded in confidence that it must still find fulfilment.

These Psalms refer primarily to the circumstances of the time. The revolt of the nations, the royal marriage, the accession of a prince of unique promise, the installation of the king, gave the inspired poets opportunity for dwelling on the promises and hopes connected with the Davidic kingdom. But successive princes of David's line failed to fulfil their high destiny, to subdue the nations, to rule the world in righteousness, to establish a permanent dynasty. The kingdom ceased to exist; yet it was felt that the divine promise could not fail; and hope was directed to the future. Men were led to see that the divine promise had not been frustrated but postponed, and to look for the coming of One who should 'fulfil' the utmost that had been spoken of Israel's king1.

(2) The suffering Messiah (Pss. xxii, lxix, cix, xxxv, xli, lv). Men's minds had to be prepared not only for a triumphant King, but for a suffering Saviour. The great prophecy of Is. lii, liii finds preludes and echoes in the Psalter in what may be called the Passion Psalms. The sufferings of David and other saints of the old dispensation were typical: they helped to familiarise men with the thought of the righteous suffering for God's sake, of suffering as the path to victory, of glory to be won for God and deliverance for man through suffering. They were the anticipation, as the sufferings of the members of the Christian Church are the supplement (Col. i. 24), of the afflictions

of Christ.

But not only were these sufferings in themselves typical, but the records of them were so moulded by the Spirit of God as to prefigure the sufferings of Christ even in circumstantial details. These details are not the most important part of the type or prophecy; but they serve to arrest attention, and direct it to the essential idea.

These Psalms do not appear to have been applied to the Messiah in the Jewish Church as the Royal Psalms were. It was Christ Himself who first shewed His disciples that He must gather up into Himself and fulfil the manifold experiences of the people of God, in suffering as well as in triumph, and taught them to recognise that those sufferings had been foreor

1 For references to the Messianic interpretations of the Targums sce note on p. lxx.