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Psalm 38 and 70 in our Psalter may be mentioned as examples of this class. As to the
second and third classes, we need only remark that Psalm 55 is the first of the
Hodim, or Thank-Psalms, and Psalm 56 of the "Hallelujah," or "Praise" Psalms. Nor
is it said that the hymn in Chronicles was actually sung in the form there indicated,
the inference to that effect being derived from the words in italics in our Authorised
Version (1 Chronicles 16:7). These are, of course, not in the Hebrew text, which has
it: "On that day then gave" (appointed) "David first" (for the first time) "to thank
Jehovah" (i.e. the service of song) "by the hand of Asaph and his brethren." On the
other hand, however, the hymn in the Book of Chronicles is so closely and
beautifully connected in its various parts, as to give the impression of one whole,
parts of which may afterwards have been inserted in different Psalms, just as similar
adaptations are found in other parts of the Psalter (comp., for example, Psalm 40:17,
etc., with Psalm 70).
But, whatever may be thought of its original form, this "Psalm" of eight stanzas,^280
as given in the Book of Chronicles, is one of the grandest hymns in Holy Scripture.
If the expression might be allowed, it is New Testament praise in Old Testament
language. Only we must beware of separating the two dispensations, as if the faith
and joy of the one had differed from that of the other except in development and
form. From first to last the hymn breathes a missionary spirit, far beyond any narrow
and merely national aspirations. Thus, in the fifth stanza (vs. 23-27), we have
anticipation of the time when God's promise to Abraham would be made good, and
all nations share in his spiritual blessing, - a hope which, in the sixth (28-30) and
seventh stanzas (31-33), rises to the joyous assurance of Jehovah's reign over all men
and over ransomed earth itself.
That this hymn is deeply Messianic, not only in its character but in its basis, needs
no proof. In truth, we regard it and the earlier hymns of the same spirit, as that by the
Red Sea (Exodus 15) and that of Hannah (1 Samuel 2:1-10), as forming links
connecting the earlier with the later (prophetic) portions of the Old Testament,
showing that, however gradually the knowledge may have come of the precise
manner in which the promise would ultimately be fulfilled, the faith and hope of
believers were, in substance, always the same. Nor, to pass from this to what to some
may seem a comparatively secondary point, ought we to neglect noticing as an
important advance, marked even by this Psalm, the establishment of a liturgical
worship, apparent even in the introduction of a fixed hymnody, instead of occasional
outbursts of sacred poetry, and by very distinct though brief liturgical formulas - the
whole last stanza being, in fact, of that character.^281
The solemn services of the consecration ended, David dismissed the people, giving
to each individual, probably for the journey homewards, needful provisions.^282
(^)