Commentary on Psalms Vol 1 (1-35)

The Book Of Psalms, viewed merely as a poetical composition, has very high claims on our attention. Men of the most refined and cultivated taste have often been attracted to the study of it from the poetical beauties with which it abounds, and have admitted, in this respect, the superiority of its claims. The greatest of our English poets [1] thus speaks of these sacred songs: "Not in their divine argument alone, but in the very critical art of composition, they may be easily made appear over all the kinds of lyric poesy to be incomparable." Another elegant scholar [2] speaking on the same subject, says, "In lyric flow and fire, in crushing force and majesty, that seems still to echo the awful sounds once heard beneath the thunder clouds of Sinai, the poetry of the ancient Scriptures is the most superb that ever burned within the breast of man."

But the intrinsic excellence of this Book gives it still higher claims on our attention. written under the influence of the Spirit of inspiration, its subject-matter is worthy of its celestial origin. In general, it contains details of the national history of the Jewish people, records of particular portions of the life and experience of individuals, and predictions of future events. Each of these heads embraces a wide field, and they include illustrations of every religions truth which it is necessary for us to know, exemplifications of every devout feeling which it is our duty to cherish, and examples of every spiritual conflict which it is possible for us to experience. We meet with many disclosures of the greatness, majesty, and perfections of the only true God; his government of the world; and his special care over his chosen people. We meet with the varied exercises of the regenerated soul, and behold it at one time offering up servent supplications to the Hearer of prayer, at another celebrating his perfections and works; at one time giving utterance to the ardent breathings of love to God, and trust in him, at another struggling with unbelief and corruption; at one time mourning under the divine chastisement on account of sin, at another rejoicing in a sense of forgiving mercy, and enjoying the peace which passeth all understanding. We have presented to us many wonderful predictions concerning the Messiah, his humiliation, sufferings, death, resurrection, and ascension to his Fatherright hand; his work in heaven as the intercessor of his people, and his authority as universal King; the effusion of the influences of the Holy Spirit, and the conversion of all nations to the faith of the Gospel. In short, we have unfolded to our view the final judgment, the gathering of all the righteous to God, and the eternal exclusion of the wicked from happiness and from hope.

These and similar topics which are set forth in the noblest strains of poetry, and in a diction whose magnificence and sublimity correspond to the importance and grandeur of the sentiments, constitute the materials of this Book; and while they afford an incontestable proof that it Is inspired, that it does not consist of the creations of mere human genius, but is an emanation from heaven, they show that its character and tendency are altogether different from the character and tendency of the most admired poetry, which the genius of heathen nations has ever produced. It ministers to no depraved passion; it fosters no fictitious virtue; it disdains to offer its delicious incense at the shrine of degrading superstition. It teaches the most exalted piety, and the purest morality. It tends only to refine and exalt the nature of man, to elevate the soul to God, and inspire it with the admiration and love of his character, to curb the passions, purify the affections, and excite to the cultivation of whatsoever things are true, honest, just, pure, lovely, and of good report. It has guided the saint in doubt and difficulty; it has nerved him for self-denial and suffering; it has imparted support and comfort to him in the hour of death. This Book has accordingly been highly appreciated by the best of men in every age, and they have labored to find expressions in which to set forth its excellence. Athanasius styles it, "An epitome of the whole Scriptures;" Basil, "A compendium of all theology;" Luther, "A little Bible, and the summary of the Old Testament;" Melancthon, "The most elegant work extant in the world;" and for Calvin's estimate of its value we refer to the excellent preface with which he introduces this department of his labors to the attention of the reader.

Calvin's Commentary On The Psalms, a new Translation of which is now in course of being presented to the English reader, is distinguished by many of the excellencies which have acquired for his Commentaries on other parts of Scripture so great reputation. In this, as in his other Commentaries, his first and great object is to ascertain the mind of the Holy Spirit. To ascertain this, he proceeds on the principle laid down by Melancthon, "that Scripture cannot be understood theologically, unless it be first understood grammatically." Before his time the mystical and allegorical method of explaining the Scriptures was very prevalent; according to which, the interpreter, dwelling very little or not at all upon the literal sense, sought for hidden and allegorical meanings. But rejecting this mode of interpretation, which contributed little to the right understanding of the word of God, and according to which the meaning was made to depend entirely upon the fancy of the interpreter, Calvin set himself to the investigation of the grammatical and literal sense, by a careful examination of the Hebrew test, and by a diligent attention to the drift and intention of the writer's discourse.

This principle of interpretation cannot be too highly commended. It should first engage the attention of the commentator; and when it is neglected, the fundamental principle of sacred criticism is violated. Calvin was deeply alive to its importance. His only defect lies in his acting upon it too exclusively. …