Olshausen, followed by Cheyne, regards the psalm as made up of two fragments (vv. 1-5 _a_, and 5 _c_-16). But surely the exhortations and promises of the latter portion are most relevant to the summons to the festival contained in the former part, and there could be no more natural way of preparing for the right commemoration of the deliverance than to draw out its lessons of obedience and to warn against departure from the delivering God. Definiteness as to date is unattainable. The presupposed existence of the full Temple ceremonial shows that the psalm was not written in exile, nor at a time of religious persecution. Its warning against idolatry would be needless in a post-exilic psalm, as no tendency thereto existed after the return from captivity. But beyond such general indications we cannot go. The theory that the psalm is composed of two fragments exaggerates the difference between the two parts into which it falls. These are the summons to the feast (vv. 1-5), and the lessons of the feast (vv. 6-16). Delitzsch suggests that the summons in ver. 1 is addressed to the whole congregation; that in ver. 2 to the Levites, the appointed singers and musicians; and that in ver. 3 to the priests who are intrusted with blowing the Shophar, or horn (Josh. vi. 4, and 2 Chron. xx. 28). One can almost hear the tumult of joyful sounds, in which the roar of the multitude, the high-pitched notes of singers, the deeper clash of timbrels, the twanging of stringed instruments, and the hoarse blare of rams' horns, mingle in concordant discord, grateful to Eastern ears, however unmusical to ours. The religion of Israel allowed and required exuberant joy. It sternly rejected painting and sculpture, but abundantly employed music, the most ethereal of the arts, which stirs emotions and longings too delicate and deep for speech. Whatever differences in form have necessarily attended the progress from the worship of the Temple to that of the Church, the free play of joyful emotion should mark the latter even more than the former. Decorum is good, but not if purchased by the loss of ringing gladness. The psalmist's summons has a meaning still.