THE PSALMS

The testimony of the Psalms to the early existence of the Pentateuch depends largely on their authorship and date. The opponents of the Mosaic authorship are disposed, and for an obvious reason, to maintain that nearly all the psalms are of post-exilic origin. Our discussion of this point must be brief.

That many of the psalms were composed before the exile is shown by several considerations. The exiles had been accustomed to sing the Psalms in their own beloved land.¹ David is expressly called "the sweet psalmist of Israel," which implies that he wrote more psalms than any one else.² Some of the psalms are ascribed to David and a few to Asaph — seventy-three to one and twelve to the other. It is recorded that Hezekiah commanded the Levites to sing praise in "the words of David, and of Asaph the seer."³ Whether these twelve psalms are ascribed to Asaph as author or as leader of the song service matters not, so far as the question of date is concerned; for in either case the psalms belong to the age of Asaph, who was the contemporary of David.

The psalms are at least as old as their superscriptions, and when the Septuagint translation was made the superscriptions were so old that they had become obscure in meaning. This obscurity is accounted for by the fact that the musical arrangements of the first temple ceased with its destruction. Gesenius, speaking of the words "To the Chief Musician," says, "This inscription is wholly wanting in all the psalms of a later age, composed after the destruction of the temple and its worship, and its signification was already lost in the time of the LXX."⁴

These considerations, with others that might be mentioned, indicate that some of the psalms are as ancient as the time of David.

Taking the Seventy-eighth as an example, we find both external and internal evidence of its antiquity. (1) It is ascribed to Asaph. (2) It deals with Israelitish history from the exodus to the reign of King David. That the writer did not refer to events after David's time is accounted for only by the fact that he lived in David's time. This psalm could have been written only by an author who was familiar with the history contained in the Pentateuch. It is an epitome of Pentateuchal history. It treats of the plagues of Egypt, the exodus, the crossing of the Red Sea, the water from the rock, the miracle of the quails and of the manna, the temptation, the wandering in the wilderness, the cloud by day and the fire by night, the settlement in Canaan, God's abandonment of Shiloh in the time of the judges, and the elevation of David to the throne of Israel. Nearly this whole history — all, indeed, except the reference to the time of the judges — is contained in the Pentateuch, and is contained nowhere else. There is, besides, express mention of the law. "For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children."⁵ The reference here is obviously to a written law, and points to certain portions of the Pentateuch.⁶

The One Hundred and Fifth Psalm. A part of this psalm (the first fifteen verses) is given in Chronicles, and is expressly ascribed to David. The internal evidence points to Davidic times. Like the Seventy-eighth Psalm, it is a summary of Pentateuchal history from the call of Abraham to the settlement in Canaan. It mentions the covenant with Abraham, the sojourning of the patriarchs, the sale and elevation of Joseph, the famine, the emigration into Egypt, the increase of the people, the bondage and oppression, the mission of Moses and Aaron, the plagues, the exodus, the cloud and fire, the miraculous supply of flesh and the bread from heaven, the water from the rock, and the taking of the lands of the heathen. Undoubtedly the author of this psalm was acquainted with Jewish history, just as we have it in the Pentateuch. There are also express references to a code of laws as existing in Mosaic times. For example, the last verse: "That they might observe his statutes, and keep his laws."

The One Hundred and Sixth Psalm is in style, construction, and contents like the One Hundred and Fifth, and may, therefore, be presumed to be of the same age and authorship. It deals with the national history previous to the establishment of the monarchy. The idolatry at Horeb, the rebellion of Dathan and Abiram, and all the events treated of are related in the Pentateuch, and are related nowhere else.

The Fifteenth Psalm is declared by the inscription to be Davidic, and is admitted to be such by some of the more prominent analytic critics. It refers to the law of usury, which is found only in the Pentateuch.⁷

The Eighteenth Psalm is shown by several considerations to be one of David's, (1) In the title it is ascribed to him. (2) The occasion of his writing it is stated. (3) This psalm is recorded in the Second Book of Samuel as the production of David, and the time and occasion of his writing it are there mentioned.⁸ In this psalm there is reference made to the law, obviously a written code. "For all his judgments were before me, and I did not put away his statutes from me."⁹

The Nineteenth Psalm is ascribed to David in the title and also inscribed to the chief musician. It is generally admitted to be the production of the chief psalmist. That it refers to a written code of laws enjoining moral duties, can scarcely be doubted. The terms and language employed — "law," "testimony," "statutes," "commandment," "judgments of the Lord," "more to be desired. . . than gold," "sweeter. . . than honey," "converting the soul," "making wise the simple," "rejoicing the heart," "enlightening the eyes," "true and righteous altogether" — seem to be not only written precepts, but those contained in the Pentateuch, and doubtless would be admitted to be such, provided this did not logically necessitate the abandonment of a favorite hypothesis.

The Fortieth Psalm has the double title, "To the Chief Musician. A Psalm of David." The Fifty-first Psalm has the same title, and, besides, the occasion of David's writing it is stated. The Sixty-sixth Psalm is inscribed "To the Chief Musician."

I. These psalms indicate acquaintance with the Pentateuchal ritual. The different kinds of sacrifices and services are clearly distinguished — prayer, songs of praise, vows, hyssop, burnt-offerings, whole burnt-offerings, sin-offerings, burnt sacrifices of fatlings, of incense, of rams, bullocks, and goats.

2. In the Fortieth Psalm the written law is undoubtedly referred to in these words: "In the volume of the book it is written of me"; and, "Yea, thy law is within my heart."¹⁰ Gesenius, who was not overcharged with traditional ideas, says that herein is meant the book of the law.¹¹

1) Ps. 137:3, 4.

2) II. Sam. 23:1.

3) II. Chr. 29:30.

4) Lexicon, p. 688.

5) Ps. 78:5.

6) Deut. 33:4; 6:7, 8.

7) Ex. 22:25; Lev. 25:25; Deut. 23:19.

8) II. Sam. 22:1-51.

9) V. 22.

10) Vs. 7, 8, 

11) Lexicon, p. 732.