Hebrew signifying the musical instruments; only let the reader remember
JOHN CALVIN
men who grow languid in God's praises, bids them lift their eyes towards the heavenly sanctuary. That the majesty of God may be duly reverenced, the Psalmist represents him as presiding on his throne in the heavens; and he enlarges upon the same truth in the second verse, celebrating his power and his greatness, which he had brought under our notice in the heavens, which are a mirror in which they may be seen. If we would have our minds kindled, then, to engage in this religious service, let us meditate upon his power and greatness, which will speedily dispel all such insensibility. Though our minds can never take in this immensity, the mere taste of it will deeply affect us. And God will not reject such praises as we offer according to our capacity.
3. Praise him with sound of trumpet. I do not insist upon the words in the Hebrew signifying the musical instruments; only let the reader remember that sundry different kinds are here mentioned, which were in use under the legal economy, the more forcibly to teach the children of God that they cannot apply themselves too diligently to the praises of God — as if he would enjoin them strenuously to bring to this service all their powers, and devote themselves wholly to it. Nor was it without reason that God under the law enjoined this multiplicity of songs, that he might lead men away from those vain and corrupt pleasures to which they are excessively addicted, to a holy and profitable joy. Our corrupt nature indulges in extraordinary liberties, many devising methods of gratification which are preposterous, while their highest satisfaction lies in suppressing all thoughts of God. This perverse disposition could only be corrected in the way of God's retaining a weak and ignorant people under many restraints, and constant exercises. The Psalmist, therefore, in exhorting believers to pour forth all
Of the Hebrew musical instrument called,צלצלtsiltel, or "cymbal," as Calvin here renders it, and as it is rendered in the Septuagint and Vulgate, two kinds are here mentioned —" ,צלצליםtsiltelim," or, "cymbals of sound," and "tsiltelim," or "cymbals of jubilation." The specific difference between these two sorts of the same instrument is not accurately marked. The latter were probably of a larger size than the farmer, or made of such a shape or of such metals as to emit a louder sound. The former are translated by French and Skinner, "the soft cymbal." The literal translation of the Hebrew is, "cymbals of hearing," i.e., say these critics, "cymbals which when struck do not overpower the voices of the singers." They translate the latter, "the loud cymbals." The ancient cymbals were two convex or hollow plates of brass or other metal, as silver or copper, made in the form of cups, which were held in each hand, and which being struck against each other produced a sharp clanging sound. Some, however, think that the word tsiltzel exclusively denotes the sistrum, and that cymbals, properly speaking, are denoted by the wordשלישים shalishim, in 1 Samuel 18:6, which is, equally with the other, rendered cymbala by the Septuagint and the Vulgate, and which our authorized version translates "instruments of music." It is difficult to decide as to these two opinions; but it seems admitted on all hands that both cymbals and sistrums were in use among the Jews. The sistrum was a concave plate of sonorous metal, and of an oval configuration, crossed by bars of the same metal with reverted ends. These bars moved freely in the holes through which they passed, and when the instrument was shaken by the handle to which it was fixed, the reverted ends striking upon the body of the instrument produced the sound. It had generally three or four transverse bars. It was much used by the Egyptians in their religious services, and actual specimens of it of an ancient date have been discovered. See volume 3