Lange S Commentary on the Holy Scriptures Psalms (Vol. 1) (Johann P. Lange)

《Lange’s Commentary on the Holy Scriptures – Psalms (Vol. 1)》(Johann P. Lange)

Commentator

Johann Peter Lange (April 10, 1802, Sonneborn (now a part of Wuppertal) - July 9, 1884, age 82), was a German Calvinist theologian of peasant origin.

He was born at Sonneborn near Elberfeld, and studied theology at Bonn (from 1822) under K. I. Nitzsch and G. C. F. Lüheld several pastorates, and eventually (1854) settled at Bonn as professor of theology in succession to Isaac August Dorner, becoming also in 1860 counsellor to the consistory.

Lange has been called the poetical theologian par excellence: "It has been said of him that his thoughts succeed each other in such rapid and agitated waves that all calm reflection and all rational distinction become, in a manner, drowned" (F. Lichtenberger).

As a dogmatic writer he belonged to the school of Schleiermacher. His Christliche Dogmatik (5 vols, 1849-1852; new edition, 1870) "contains many fruitful and suggestive thoughts, which, however, are hidden under such a mass of bold figures and strange fancies and suffer so much from want of clearness of presentation, that they did not produce any lasting effect" (Otto Pfleiderer).

Introduction

THE

PSALMS

by

CARL BERNHARD MOLL, D.D.

General Superintendent In Königsberg, Prussia

TRANSLATED FROM THE GERMAN, WITH ADDITIONS.

by

Rev. CHARLES A. BRIGGS, Rev. JOHN FORSYTH, D.D, Rev. JAMES B. HAMMOND, Rev. J. FRED, McCURDY;

together with

A NEW VERSION OF THE PSALMS

and

PHILOLOGICAL NOTES

by

REV. THOMAS J. CONANT, D.D.

VOL. IX. OF THE OLD TESTAMENT: CONTAINING THE BOOK OF PSALMS.

PREFACE BY THE GENERAL EDITOR

______

Dr. Moll’s Commentary on the Psalter appeared, in two separate parts, in1869,1870. It was concluded during the stirring events of the Franco-German war. It is regarded as one of the best parts in Lange’s Biblework, especially in the Doctrinal and Ethical sections. Dr. Moll was formerly Professor of Theology in Halle, and is now General Superintendent of the Evangelical Church in the Province of Prussia. We insert the author’s Preface to Part II, dated November, Psalm 1870:

“The mighty convulsions of the present war, while they have cast down a glittering throne from its proud elevation, have buried, too, much unobtrusive and quiet happiness, and have opened wounds that must long keep bleeding. Yet, from out of desolation and tears, does the goodness of the Eternal evoke renewed safety and a joyful future for a people tried and purified in the fire of affliction. Nor can we fail to discern in the events of those days a visitation of God. Many an ear, which has long been accustomed to other sounds, has heard the footsteps of the Almighty as He marches through the world in judgment, and has been inclined to listen to the word of the only true and living God. And many a hand, too, will be stretched out, with special eagerness, for the Book of Psalm, full as it is of those poems, of which such a poet as Byron said, that they are as lofty as heaven and deeper than the ocean. From such fulness as this has the Church ever drawn, and it affords instruction as well as delight, to trace through the course of the ages its inexhaustible adaptation to the needs of the people of God, to the varying tastes of different periods, and to the progress of the science of interpretation. May its own teachings and the accompanying remarks and suggestions realize the aim of the Bibelwerk, and afford spiritual aid to the brethren in the ministry.

In the department of Practical Exposition we have now further to note: Der Psalter, erklärt von L. Harms, weil. Pastor in Hermannsburg, 1800 (The Psalter explained by L. Harms, late Pastor in Hermansburg, 1869). Caspari, Des Gottesfürchtigen Freud und Leid, Wochenpredigten über den Psalter (The Joy and Sorrow of those who fear God; Weekly Sermons on the Psalter), with a preface by Delitzsch, 1870. W. Stern, Fünfzehn Messianische Psalmen, für Verständniss, Belehrung und Erbauung der Freunde des göttlichen Wortes erklärt, 1870 (Fifteen Messianic Psalm, explained for the enlightenment, instruction, and edification of the friends of the Divine Word).

In the department of Textual Criticism we have to mention that the Monumenta Sacra Inedita, published by Const. Tischendorf, contain in Vol. IV. of the Nova Collectio, 1869, the Psalterium Turicense, important for the criticism of the Text of the Septuagint. It was written upon purple parchment, in silver and gold, about the 7 th century. It consists of 223 leaves, and comprises118 Psalm, together with9 Biblical Hymns and 1 Church Hymn. Its readings show more agreement with the Cod. Alex. than with the Cod. Vat., and often confirm those of the Aldine and Complutensian texts. The relation which it exhibits to one of the correctors of the Cod. Sinait. is worthy of special attention. The insertion, in elegant red letters, of the first word of each verse in Latin from the Vulgate of Jerome, by the side of the Greek Text, goes to show that it was executed in the West.”

I had a strong desire to prepare the Commentary on the Psalter myself, but could not command time. To avoid delay, I divided the work among several scholars, as follows:

The Introduction was prepared by the Rev. James B. Hammond, with additional Notes by the Rev. Charles A. Briggs.

Psalm 1-41,, 51-72, by the Rev. Charles A. Briggs, Pastor at Roselle, New Jersey.

Psalm 42-50, by the Rev. John Forsyth, D. D, Chaplain and Professor of Ethics in the National Military Academy at West Point, New York. Dr. F. had assumed the entire second Book, but could not finish his task in time, on account of his removal to West Point.

Psalm 73-150, by the Rev. J. Fred. McCurdy, of Princeton, New Jersey. In this last part, Dr. Green, Professor of Hebrew and O. T. Exegesis in the Princeton Theological Seminary, has taken special interest, and aided his friend, Mr. McCurdy, with linguistical and exegetical helps from his own library and other sources.

The contributors were instructed carefully to consult the well-known German Commentaries of Hupfeld, Ewald, Delitzsch, Hengstenberg, as well as the English and American works of Perowne, Wordsworth, Alexander, Barnes, and others. The Homiletical department has been condensed to make room for extracts from English sources, including Spurgeon’s Treasury of David, as far as published.

As to the text, I have given the reader the benefit of two translations. The Authorized Version has been retained as the basis of the Commentary, but arranged according to the laws of Hebrew parallelism and the stanza divisions of Moll.

The New Version of the Psalm, with brief philological notes, which follows the Commentary of Moll, is the work of the veteran Hebrew scholar, Dr. Conant, of Brooklyn. It is substantially the same with that originally prepared by the author for the “American Bible Union,” but differs from it by numerous corrections in the renderings, suggested by further comparison of the Hebrew text, and certain changes in form, and additional matter, to adapt it to the present work; namely, the use of the termination th for the3d pers. sing. of the verb, and of a small initial letter in lines continuing a sentence; and the addition of critical and philological notes, at the end of each Psalm, on points of more special interest and difficulty.

A revision of the English Scriptures intended for public and devotional use should, in my opinion, retain the idiom of our Authorized Version, and depart from its grammar and vocabulary as rarely and as little as is consistent with the true meaning of the original and the present state of the English language. But the merits of a version which forms part of a critical commentary, must be measured by the degree of its fidelity to the original Hebrew, and not to King James’ or any other translation. Judged by this standard, Dr. Conant’s version and notes will be found a very valuable addition to this commentary.

By these numerous additions the volume on the Psalm exceeds both Parts of the German original by 264 pages, and is much larger than any other volume of the English edition of Lange. Nevertheless, the price is the same.

The Psalter is the first Hymn-Book of the Church, and will outlive all other hymn-books. Its treasury of pious experience and spiritual comfort will never be exhausted. And as it will continue to be used in public worship, and for private devotion everywhere, so commentary will follow commentary to the end of time. May this volume contribute its share towards a fuller understanding and application of the Psalm.

Philip Schaff

THE PSALTER

______

INTRODUCTION

§ 1. Canonical Position And Title

The Psalter stands at the beginning of the third division of the Hebrew Scriptures (the Kethubim[FN1] or Hagiographa) in most of the Hebrew MSS. of the German class, followed by our printed editions. Philo2:475 and Luke 24:44 seem to favor this position. The Spanish class of MSS, however, like the Masora, place the Chronicles at the head of this division (which in the prologue of Sirach is co-ordinate with the Law and the Prophets under the name τῶν ά̓λλων πατρίων βιβλίων);[FN2] whilst the Talmud informs us that even the little book of Ruth had the first place.[FN3] Still another Jewish canon mentioned by Jerome in his Prologue Galeatus begins with the book of Job, and places the Psalter second in this series of sacred writings. This arrangement was made with reference mainly to the subject matter, and is the one which was adopted by the Alexandrian version, and followed by the Vulgate, the German and English Bibles. Comp. Herzfeld, Geschichte des Volkes Israel3:102 sq.[FN4]

The Position of the Psalter among the Hagiographa is in accordance with its nature, not so much on account of the lateness of its completion, as rather its thorough-going joy and peculiar lyrical character which springing from the soil of Revelation, in the sacred history of Israel; nourished by the revealed word of Jehovah in closest connection with the public worship of the covenant people, discloses the throbbing heart of the Israelites’ life of faith, and speaks the language of revelation as subjectively appropriated by the inmost feelings. The position of the Psalter among the Hagiographa does not at all indicate that it was esteemed inferior to the “Prophets,”—the second great division of the Hebrew canon (embracing the prophetic books and those historical books following the Thorah). The view of some theologians, that there were different degrees of inspiration among the sacred writings, at least in the form which ascribed the origin of the Hagiographa simply to the Holy Spirit, whilst the remaining canonical books were ascribed to the Prophetic Spirit (Carpzov, Introduct. i25), was an unhistorical theory of a few Rabbis (Hävernick, Einleitung i66 ff). For the Holy Spirit was frequently and expressly represented as inspiring the Prophets; the term “Holy” Spirit was explained by the term “Prophetic” Spirit; and the appellation “Prophets” was frequently given to the Hagiographa and by Josephus (Contr. Ap. i8) even to the historical books. Moreover, not only were the legal prescriptions ordained for the Prophets extended to the Hagiographa, but all the writers of the Psalm were expressly numbered among the Prophets (Herzfeld iii17) for the reason that the Bible designates them as Prophets and seers, 1 Chronicles 25:1 sq.; 2 Chronicles 29:30; 2 Chronicles 35:15; 1 Samuel 5:10. The Targum of Jonathan on the latter passage reverses the expression and styles the utterance of that which the prophetic Spirit inspires the “making of psalms.” According to the fourfold Ethiopic division of the Old Testament into Octateuch, Kings, Solomon and Prophets, the Psalm were classed with the second division.

From the Alexandrian version originated also the title Psalter (ψαλτήριον, Old German Salter), a collective term for the “Book of Psalm” ( Luke 20:42; Acts 1:20), or “The Psalm” ( Luke 24:44). The latter word originally meant the music and playing of a string instrument; the former, the instrument itself; then by transfer the song sung to it, finally the collection of these Song of Solomon, as Euthymius Zigabenus (Prœf. in Psalm. Ed. Le Moyne, pp172) rightfully remarked. It corresponds fully to the Hebrew mizmôr, which occurs, however, only in the title of particular Psalm, and not as a title of the collection. It does not appear at all in the plural form in the Bible, being simply used to indicate the recital of certain Psalm (vid. § 8, 2). The contents, and especially the religious character of these Song of Solomon, is brought out more prominently by the word teffiloth. In Psalm 72:20 all the preceding Psalm are collectively designated by this word as “prayers of David,” although Psalm 17 is the only one within this division in which it is found in the superscription (Septuag. προσευχή). Later still, it characterizes Psalm 86, 90, 102, 142, as also Hannah’s Psalm of praise, 1 Samuel 21:1.[FN5] The title tehillim is the usual superscription of the entire collection, in shortened form tillim, tillin, tilli, sometimes with, sometimes without sefer, i.e. (Book of) Hymns, which designation Philo and Jerome also employ. The Masora employed the plural sefer tehilloth, and also constructed from the same root the form hallêla, but only to designate Psalm 113-119, and not the entire Psalter, as since Buxtorf has been often erroneously stated (cf. Delitzsch Commentar. ii530). [The Psalter is still the common Prayer and Hymn Book of the Christian Church, as it was that of the Jews.—P. S.]

That these songs were designed to glorify God, is strikingly indicated by this superscription. The word occurs however with this special reference only in Psalm 145. (Septuag. αἴνεσις), but its appropriation as the title of the whole book, points to the fact, that we are not dealing with a lyrical Anthology of the Hebrews (De Wette), but with the original hymn-book, especially designed for the worship of God in the congregation of Israel.[FN6] Vid. further § 3,5.