Psalm 30:3














This psalm has a remarkable title, "A Psalm or Song at the dedication of the house of David." What house is referred to we have no means of knowing, nor is there any very manifest relation between the contents of the psalm and the dedication of any house whatsoever. We can scarcely read the psalm carefully without gathering therefrom that the writer had had a dangerous illness, from which he was not expecting to recover. But his life was mercifully spared; and we may venture to gather also (by comparing the title of the psalm with ver. 3) that his recovery, and the dedication referred to nearly coincided in point of time; and that he piously resolved to avail himself of such dedication service to return thanks for his recovery. This supposition is in itself reasonable, and, so far as we can find, it is not inconsistent with any of the expressions in the psalm itself. We find herein an interesting blending of the psalmist's inner thoughts and of his pleadings with God. We see from both, how the Old Testament saints were wont to think and pray concerning sickness and death; both in thought and prayer we find here a decided reflection of the incompleteness of revelation under the Mosaic economy, and therefore, as Christians, privileged with fuller light and larger truth, we shall be greatly to blame if we look at either affliction or death as gloomily as the psalmist did. At the same time, the varied stages of experience indicated here are so very frequently passed through, even now, that we may service-ably utilize this psalm for the purposes of studying the dealings of God with his saints in the olden time, and in the present time likewise. There are six stages of experience rehearsed at this dedication service.

I. FIRST STAGE: TRANQUILITY. (Ver. 6.) "In men tranquillitate" (Buxtorf and Calvin). There had been a time, prior to the experience of trouble here recorded, in which the writer had enjoyed comparative rest for a while. Some such interval of quiet is named in 2 Samuel 7:1 (see also 2 Samuel 13:14, 15). And while he was calm and prosperous, he began to reckon securely on the future. He said, "I shall never be moved." We have no reason to think this was a sinful self-security, as one expositor intimates; for in the text we are told that David attributed his ease to God's good grace and favour. But, not unnaturally, he took it for granted that such quiet would last. God had made his "mountain" of prosperity to stand so firmly that it did not then seem as if he would again be seriously disturbed. Note: There is not only a sinful self-security into which the saints may fall for a while, but there is also a thoughtless assumption which may fasten on us in times of ease, that things will remain calm and smooth. There is danger in this, however, if not sin. And it is more than likely that God will send us something to disturb our treacherous calm. Hence -

II. SECOND STAGE: TROUBLE. (Ver. 7, latter part.) The references in the psalm show us what this trouble was; we can scarcely question that it was some dangerous illness, in which his life was very seriously threatened (cf. vers. 2, 3, 8, 9). And he attributed this illness to, or at least he associated it with, the "hiding of God's face." There is no necessary connection between these two. If, indeed, spiritual pride and a careless walk have sullied our life, there will be a time of mental darkness and serious spiritual depression afterwards. And not only so; but there are some diseases in which equanimity is so perturbed that spiritual distress may attend on bodily weakness through unhingement of the nervous system; and, subjectively, the effect may be as if God's face were hidden. The connection of bodily suffering with mental gloom was not understood in David's time, nor indeed till very recently. In the lives of Brainerd and other saints of their day, it is clear that a morbid introspection led them to associate the depression caused by fluctuating bodily health with corresponding spiritual ill. But we ought now to understand better both the laws of health and the love of God. So far from bodily affliction being a sign of "the hiding of God's face," God himself is never nearer, and his love is never more tender, than in our times of suffering and distress. A dear friend who was seriously ill said to the writer one day, "Oh! I'm so weak, I cannot think, I cannot even pray!" We replied, "Your little Ada was very ill some time ago, was she not?" "Very." "Was she not too ill to speak to you?" "Yes." "Did you love her less because she could not speak to you?" "No! I think I loved her more, if there was any difference. Just so" was God's reply. "Like as a father pitieth his children, so the Lord pitieth them that fear him." We must never associate trouble and sickness per se with "the hiding of God's face." But David's trouble, and his views thereof, led to the -

III. THIRD STAGE: PRAYER. And the prayer was woeful indeed. He thought he was going down to the grave - to Sheol (Hebrew), to Hades (LXX.), i.e. to the dim and drear underworld of the departed. There are three views of the state immediately after death, which is intended by the terms above named, which carry with them no moral significance, unless such moral significance is conveyed by the connection in which they stand. "Sheol" denotes the realm of departed souls, looked at as the all-demanding world. "Hades" denotes the realm of departed souls, looked at as the unknown region. To the pagan world, Hades was all dark, and no light beyond. To the Hebrews it was a dim, shadowy realm, with light awaiting the righteous in the morning (cf. Psalm 17:15; Psalm 49:14). To the Christian it is neither dark nor dim, but something "very far better" it is being" with Christ" Hence it follows that such a moan as that in ver. 9 would be utterly out of place now; "dying" to a believer is not "going down to the pits" and ought not to be thought of as such. The tenth verse can never be inappropriate. But note:

1. Times of anxiety and trouble often bring out agonizing prayer.

2. We may pour forth all our agonies before God. We speak to One who will never misunderstand, and who will do for us "above all that we ask or think." Hence we are not surprised to see the psalmist at a -

IV. FOURTH STAGE: RECOVERY. (Ver. 11; also ver. 1, "Thou hast lifted me up;" ver. 2, "Thou hast healed me.") The psalmist was restored, and permitted again to sing of recovering mercy. Note: Whatever means may be used in sickness, it is only by the blessing of God thereon that they are efficacious. Therefore he should be praised for his goodness and loving-kindness therein.

V. FIFTH STAGE: THANKSGIVING AND PRAMS. (Ver. 5.) When the trouble is over, what seemed so prolonged a period before dwindles in the review to" a moment." There is a beautiful antithesis, moreover, in the fifth verse, which our Revisers have too cautiously put in the margin, "His anger is but for a moment; his favour is for a lifetime." Bishop Perowne says, "חַיִּים seems here to be used of duration of life, though it would be difficult to support the usage." But even if the word may not be used of the duration of life, surely it is used of life in reference to its continuousness, as in Psalm 21:5 and Psalms 63:5; and so is in complete antithesis to "a moment." We should render the text, "For a moment in his anger, life in his favour." (Even here, however, we must beware of always associating sickness with the anger of God.) How gloriously true it is, "He will not always chide, neither will he keep his anger for ever" (Psalm 103:9, 10; Isaiah 57:16-18)! We may not only praise God that our joys vastly outnumber our sorrows, but also that ofttimes our sorrows become the greatest mercies of all. Thus we are brought in thought to the -

VI. SIXTH STAGE: VOW. (Ver. 12, "O Lord my God, I will give thanks unto thee for ever.") Many illustrations are to be found in the Word of God, of vows following on the reception of special mercies from him (Genesis 28:20-22; 1 Samuel 1:11; Psalm 116; Psalm 132:2). Note: At each instance of signal mercy in life, there should be as signal a repetition of our consecration vows. - C.

Thou hast turned for me my mourning into dancing.
Here is described a change, complete, and more or less sudden, from sadness to joy. David has escaped a danger which had brought him very near to death; and now he is thankful and exultant. His words are in keeping with what Christians feel, as they pass from the last days of Holy Week into the first hours of Easter. If Easter is associated predominantly with any one emotion, it is with that of joy. And thus, ever since, the Church of Christ has laboured to make the Easter festival, beyond all others, the feast of Christian joy. All that nature and art could furnish has been summoned to express, so far as outward things may, this overmastering emotion of Christian souls worshipping at the tomb of their Risen Lord. All the deliverances of God's ancient people, from Egypt, from Assyria, from Babylon, are but rehearsals of the great deliverance of all on the Resurrection morning; and each prophet and psalmist that heralds any of them, sounds in Christian ears some separate note of the Resurrection hymn. And this, the joy which fills the soul of the believing Church on Easter Day, has some sort of echo in the world outside; so that those who sit loosely to our faith and hope, and who worship rarely, if ever, before our altars, yet feel that good spirits are somehow in order on Easter morning. For their sakes, as for our own, let us try to take the emotion to pieces, as we find it in a Christian soul; let us ask why it is so natural for Christians to say, this day, with David, "Thou hast turned my heaviness into joy: Thou hast put off my sackcloth, and girded me with gladness."

I. The first reason, then, for this Easter joy is THE TRIUMPH AND SATISFACTION ENJOYED BY OUR LORD HIMSELF. We follow Him in the stages of His sufferings and death. We sympathize reverently with the awful sorrows of our Adorable Lord and Friend; and thus we enter, in some far-off way, into the sense of triumph, unspeakable and sublime, which follows beyond it. It is His triumph; that is the first consideration; His triumph, who was but now so cruelly insulted and tortured. It is all over now; by a single motion of His Majestic Will, He is risen. And we, as we kneel before Him, think, first of all, of Him. It is His joy which inspires ours; it turns our heaviness into joy, and puts off our sorrow and girds us with gladness. Do I say this is the case? Perhaps it were more prudent to say that it ought to be. For in truth the habit of getting out of and forgetting our miserable selves in the absorbing sense of the beauty and magnificence of God, belongs rather to ancient than to modern Christianity. To those old Christians God was all, man nothing, or well-nigh nothing. Theirs was a disinterested interest in God. With us, we are too prone to value God, not so much for His own sake as for ours. Be it yours to show that my misgiving is unwarranted. You know that pure sympathy with an earthly friend's happiness loaves altogether out of consideration the question whether it contributes anything to your own; and in like manner endeavour to say to-day to your Heavenly Friend: "It is because Thou, Lord Jesus, hast vanquished Thine enemies, hast overcome death, and hast entered into Thy glory, that Thou hast turned my Lenten heaviness into joy, and put off my sackcloth and girded me with gladness."

II. BECAUSE OF THE SENSE OF CONFIDENCE WITH WHICH CHRIST'S RESURRECTION FROM THE DEAD INVIGORATES OUR GRASP OF CHRISTIAN TRUTH. The mind loves to rest truth on a secure basis. This is what the old Roman poet meant by saying that the man was really happy who had attained to know the causes of things. The chemist who has at last explained the known effect of a particular drug, by laying bare, upon analysis, an hitherto undiscovered property in it; the historian who has been enabled to show that the conjecture of years rests on the evidence of a trustworthy document; the mathematician on whom has flashed the formula which solves some problem that has long haunted and eluded him; the anatomist who has been able to refer what he had hitherto regarded as an abnormal occurrence to the operation of a recognized law; — these men know what joy is. Now, akin to the joy of students and workers is the satisfaction of a Christian when he steadily dwells on the Resurrection of our Lord Jesus Christ. The Christian Creed is like a tower which rears towards heaven its windows and pinnacles in successive stages of increasing gracefulness. We lavish our admiration first on this detail of it, and then on that; and, while we thus study and admire, we dwell continuously in its upper stories, till at last perhaps a grave question occurs or is suggested to us. What does it all rest upon? What is the foundation-fact on which this structure has been reared in all its august and fascinating beauty? What fact, if removed, would be fatal to it? And the answer is — our Lord's Resurrection is one such fact. He was declared to be the Son of God with power by the Resurrection from the dead. Yes; it is here, beside the empty tomb of the Risen Jesus, that Christian faith feels itself on the hard rock of fact; here we break through the tyranny of matter and sense, and rise with Christ into the immaterial world; here we put a term to the enervating alternation of guesses and doubts which prevails elsewhere, and we reach the frontier of the absolutely certain. And we can but answer, Truly, Lord Jesus, by Thy Resurrection Thou hast turned my heaviness into joy: Thou hast put off my sackcloth, and gilded me with gladness.

III. And because of THE ASSURANCE IT GIVES OF OUR OWN RESURRECTION. Paganism could only guess and speculate as to the immortality of the soul. It is the Gospel which gives certainty; it has unveiled the immortality of man in his completeness, in body and in soul. Thus shall we recognize our friends in heaven, for they shall wear there the features and the expression which they wore on earth. "All men shall rise with their bodies." Joyfully, therefore, do we think of the blessed dead.

(Canon Liddon.)

Girded me with gladness.
For the expression and manifestation of the state in which we are, God has made a rich provision of power. The forehead, the eye, the mouth, the whole face, the hands, the arms, the gait, and especially the voice, are so many instruments and agents 'of expression; and we are not true to ourselves, we are false to our condition, we are disloyal to God, when we clothe ourselves with a uniform reticence and unexpressiveness of demeanour. The clouds drop their blackness and appear brilliantly coloured and gorgeously gilded when the sun shines on them. The sea casts off its leaden hue and is covered with crisped smiles when the storm is over. The battle-field absorbs the blood which, in the day of war, is spilt on its bosom, and exhibits lovely flowers, or verdant pasture, or golden corn. The earth casts off her winterly attire and puts on her summerly vestments when "the time of the singing of birds has come." In like manner there is in human life and experience the turning of mourning into dancing; the putting off of sackcloth and the girding with gladness.

(S. Martin.)

One summer day I watched a lark rise from a field, and I listened with almost rapture to its unequalled song. The bird rose in successive stages, singing while rising and singing while resting, and the last ascent it made caused it to appear like a speck on the blue sky, an almost imperceptible spring of sweet music in the heavens. Nothing appeared wanting to complete the scene but the opening of the heavenly gates to receive this minister of song, that its sacrifice of sweetest sounds might be laid on the altar of God. But while thinking of this consummation the bird began to descend, falling rapidly in successive stages until near the earth, and then flying horizontally until it was lost in its nest. Does not the ascent and descent of this favourite songster represent our praise to God? Our glory is not always silent. We do sometimes sing praise to our God, and we rise into glorious elevations of feeling and of thought. But if we rise high in the morning, we fall low before noon; if we ascend on the Lord's day, we sink low on other days. A day will come in which there shall be a final putting off of sackcloth, and a final girding with gladness; and in that day silence shall be broken for ever, and our eternal life shall be one eternal psalm and service of praise.

(S. Martin.).

People
David, Psalmist
Places
Jerusalem
Topics
Alive, Broughtest, Dead, Grave, Hast, Kept, Nether-world, O, Pit, Quickened, Restored, Sheol, Soul, Spared, Underworld
Outline
1. David praises God for his deliverance
4. He exhorts others to praise him by example of God's dealings with him

Dictionary of Bible Themes
Psalm 30:3

     4257   pit
     5288   dead, the
     9040   grave, the
     9540   Sheol

Psalm 30:1-12

     8352   thankfulness

Psalm 30:2-3

     8614   prayer, answers

Library
The Two Guests
His anger endureth but a moment; in His favour is life: weeping may endure for a night, but joy cometh in the morning.'--PSALM xxx. 5. A word or two of exposition is necessary in order to bring out the force of this verse. There is an obvious antithesis in the first part of it, between 'His anger' and 'His favour.' Probably there is a similar antithesis between a 'moment' and 'life.' For, although the word rendered 'life' does not unusually mean a lifetime it may have that signification, and
Alexander Maclaren—Expositions of Holy Scripture

Faith
HABAKKUK, ii. 4. "The just shall live by faith." This is those texts of which there are so many in the Bible, which, though they were spoken originally to one particular man, yet are meant for every man. These words were spoken to Habakkuk, a Jewish prophet, to check him for his impatience under God's hand; but they are just as true for every man that ever was and ever will be as they were for him. They are world-wide and world-old; they are the law by which all goodness, and strength, and safety,
Charles Kingsley—Twenty-Five Village Sermons

Of the Lack of all Comfort
It is no hard thing to despise human comfort when divine is present. It is a great thing, yea very great, to be able to bear the loss both of human and divine comfort; and for the love of God willingly to bear exile of heart, and in nought to seek oneself, nor to look to one's own merit. What great matter is it, if thou be cheerful of heart and devout when favour cometh to thee? That is an hour wherein all rejoice. Pleasantly enough doth he ride whom the grace of God carrieth. And what marvel,
Thomas A Kempis—Imitation of Christ

Appendix iv. An Abstract of Jewish History from the Reign of Alexander the Great to the Accession of Herod
The political connection of the Grecian world, and, with it, the conflict with Hellenism, may be said to have connected with the victorious progress of Alexander the Great through the then known world (333 b.c.). [6326] It was not only that his destruction of the Persian empire put an end to the easy and peaceful allegiance which Judæa had owned to it for about two centuries, but that the establishment of such a vast Hellenic empire. as was the aim of Alexander, introduced a new element into
Alfred Edersheim—The Life and Times of Jesus the Messiah

Strength of the Still Secluded Thought,
"Thou hast turned for me my mourning into dancing: Thou hast put off my sackcloth and girded me with gladness. To the end that my glory may sing praise to Thee, and not be silent. O Lord my God, I will give thanks unto Thee for ever." -- Psalm 30:11,12. Strength of the still secluded thought, That fears, yet longs its joy to show, -- The hope, the awe, in mercy taught To make me strong, to keep me low; Now shall my girded heart rejoice, In praise poured out, in love expressed; Now will I bless Thee,
Miss A. L. Waring—Hymns and Meditations

But Whether Keenly Contending, that we be not Overcome...
32. But whether keenly contending, that we be not overcome, or overcoming divers times, or even with unhoped and unlooked for ease, let us give the glory unto Him Who giveth continence unto us. Let us remember that a certain just man said, "I shall never be moved:" and that it was showed him how rashly he had said this, attributing as though to his own strength, what was given to him from above. But this we have learnt from his own confession: for soon after he added, "Lord, in Thy will Thou hast
St. Augustine—On Continence

Thanksgiving for Deliverance from Trouble. --Ps. xxx.
Thanksgiving for Deliverance from Trouble.--Ps. xxx. Yea, I will extol Thee Lord of life and light, For Thine arm upheld me, Turn'd my foes to flight; I implored Thy succour, Thou wert swift to save, Heal my wounded spirit, Bring me from the grave. Sing, ye saints, sing praises! Call His love to mind, For a moment angry, But for ever kind; Grief may, like a stranger, Through the night sojourn, Yet shall joy, to-morrow, With the sun return. In my wealth I vaunted, "Nought shall move me hence; Thou
James Montgomery—Sacred Poems and Hymns

Other Incidents of the Passion Minutely Compared with Prophecy Pilate and Herod. Barabbas Preferred to Jesus. Details of the Crucifixion. The Earthquake and the Mid-Day Darkness.
For when He was brought before Pilate, they proceeded to urge Him with the serious charge [5121] , of declaring Himself to be Christ the King; [5122] that is, undoubtedly, as the Son of God, who was to sit at God's right hand. They would, however, have burdened Him [5123] with some other title, if they had been uncertain whether He had called Himself the Son of God--if He had not pronounced the words, "Ye say that I am," so as (to admit) that He was that which they said He was. Likewise, when Pirate
Tertullian—The Five Books Against Marcion

Life in Christ
The text contains in it very much of weighty truth, far more than we shall be able to bring forth from it this morning. First, we see in it a life; secondly, that life preserved; and thirdly, the reason for the preservation of that life: "Because I live, ye shall live also." I. First, we have LIFE here spoken of. We must not confound this with existence. It were indeed to reduce a very rich text to a poverty-stricken sentence if we read it, "Because I exist, ye shall exist also." We could not say
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

One Saying from Three Men
'The wicked hath said in his heart, I shall not be moved.' --PSALM x. 6. 'Because He is at my right hand, I shall not be moved.' --PSALM xvi. 8. 'And in my prosperity I said, I shall never be moved.' --PSALM xxx. 6. How differently the same things sound when said by different men! Here are three people giving utterance to almost the same sentiment of confidence. A wicked man says it, and it is insane presumption and defiance. A good man says it, having been lulled into false security by easy times,
Alexander Maclaren—Expositions of Holy Scripture

How is Christ, as the Life, to be Applied by a Soul that Misseth God's Favour and Countenance.
The sixth case, that we shall speak a little to, is a deadness, occasioned by the Lord's hiding of himself, who is their life, and "the fountain of life," Ps. xxxvi. 9, and "whose loving-kindness is better than life," Ps. lxiii. 3, and "in whose favour is their life," Ps. xxx. 5. A case, which the frequent complaints of the saints manifest to be rife enough, concerning which we shall, 1. Shew some of the consequences of the Lord's hiding his face, whereby the soul's case will appear. 2. Shew the
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Of Bearing the Cross --One Branch of Self-Denial.
The four divisions of this chapter are,--I. The nature of the cross, its necessity and dignity, sec. 1, 2. II. The manifold advantages of the cross described, sec. 3-6. III. The form of the cross the most excellent of all, and yet it by no means removes all sense of pain, sec. 7, 8. IV. A description of warfare under the cross, and of true patience, (not that of philosophers,) after the example of Christ, sec. 9-11. 1. THE pious mind must ascend still higher, namely, whither Christ calls his disciples
Archpriest John Iliytch Sergieff—On the Christian Life

How Shall the Soul Make Use of Christ, as the Life, which is under the Prevailing Power of Unbelief and Infidelity.
That we may help to give some clearing to a poor soul in this case, we shall, 1. See what are the several steps and degrees of this distemper. 2. Consider what the causes hereof are. 3. Shew how Christ is life to a soul in such a case; and, 4. Give some directions how a soul in that case should make use of Christ as the Life, to the end it may be delivered therefrom. And, first, There are many several steps to, and degrees of this distemper. We shall mention a few; as, 1. When they cannot come
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The "Fraternity" of Pharisees
To realise the state of religious society at the time of our Lord, the fact that the Pharisees were a regular "order," and that there were many such "fraternities," in great measure the outcome of the original Pharisees, must always be kept in view. For the New Testament simply transports us among contemporary scenes and actors, taking the then existent state of things, so to speak, for granted. But the fact referred to explains many seemingly strange circumstances, and casts fresh light upon all.
Alfred Edersheim—Sketches of Jewish Social Life

Whether Divination by Drawing Lots is Unlawful?
Objection 1: It would seem that divination by drawing lots is not unlawful, because a gloss of Augustine on Ps. 30:16, "My lots are in Thy hands," says: "It is not wrong to cast lots, for it is a means of ascertaining the divine will when a man is in doubt." Objection 2: There is, seemingly, nothing unlawful in the observances which the Scriptures relate as being practiced by holy men. Now both in the Old and in the New Testament we find holy men practicing the casting of lots. For it is related
Saint Thomas Aquinas—Summa Theologica

Period ii. The Church from the Permanent Division of the Empire Until the Collapse of the Western Empire and the First Schism Between the East and the West, or Until About A. D. 500
In the second period of the history of the Church under the Christian Empire, the Church, although existing in two divisions of the Empire and experiencing very different political fortunes, may still be regarded as forming a whole. The theological controversies distracting the Church, although different in the two halves of the Graeco-Roman world, were felt to some extent in both divisions of the Empire and not merely in the one in which they were principally fought out; and in the condemnation
Joseph Cullen Ayer Jr., Ph.D.—A Source Book for Ancient Church History

Rules to be Observed in Singing of Psalms.
1. Beware of singing divine psalms for an ordinary recreation, as do men of impure spirits, who sing holy psalms intermingled with profane ballads: They are God's word: take them not in thy mouth in vain. 2. Remember to sing David's psalms with David's spirit (Matt. xxii. 43.) 3. Practise St. Paul's rule--"I will sing with the spirit, but I will sing with the understanding also." (1 Cor. xiv. 15.) 4. As you sing uncover your heads (1 Cor. xi. 4), and behave yourselves in comely reverence as in the
Lewis Bayly—The Practice of Piety

The Communion of Saints.
"The Saints on earth, and those above, But one communion make; Joined to their Lord in bonds of love, All of His grace partake." The history of the extension of the Church of Christ from one land to another, and of the successive victories won by the Cross over heathen races from age to age, gives by itself a very imperfect idea of the meaning of the words "The Holy Catholic Church." Because, with the outward extension of the Church, its influence upon the inner man needs always to be considered.
Edward Burbidge—The Kingdom of Heaven; What is it?

The Resemblance Between the Old Testament and the New.
1. Introduction, showing the necessity of proving the similarity of both dispensations in opposition to Servetus and the Anabaptists. 2. This similarity in general. Both covenants truly one, though differently administered. Three things in which they entirely agree. 3. First general similarity, or agreement--viz. that the Old Testament, equally with the New, extended its promises beyond the present life, and held out a sure hope of immortality. Reason for this resemblance. Objection answered. 4.
John Calvin—The Institutes of the Christian Religion

Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column
Alfred Edersheim—Sketches of Jewish Social Life

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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