Psalms 1. 2. propose the principal theme of the first book (1-41.), indeed of the whole collection, though there are other, and, it may be, a wider range of subjects. But the principles and circumstances in view are thus plainly set forth at the outset. As regards the divine Names employed, it is noticeable that Jah' does not appear in this book, though it is found in all the other four, and Jehovah is mentioned considerably more than three times as often as the other Names. This is a far larger proportion than in the other books. Indeed, in Books 2, 3. 'Elohim' largely predominates. In Book 1., Psalm 8. is the only one in which 'Adonim ' is invoked, and ' Elion' does not appear after Psalm 21. Shadday ' is not found—but twice indeed throughout the whole hundred and fifty psalms. From this it would seem evident that the first book is concerned with those who are in a place of known and recognized relationship, but in the midst of difficulties, and before power has intervened to establish blessing by destroying the enemy and the adversary. The first part of the book, say to Psalm 21, deals principally with conflict with the wicked, Psalms 9, 10, detailing the actual history of the last days. The latter half, from Psalm 23., presents more moral questions and exercises. The doxology is the same as at the end of the fourth book, except that there all the people are called to say, ' Amen.' The first book has more to do with Christ personally on earth, and the Remnant of that time, and also has distinctly in view the Remnant of the latter day who are found in Jerusalem in the first half of Daniel's seventieth week.
1.—The blessed, because righteous, man is seen among the ungodly. His character, that of the godly Remnant, is distinguished, in separatedness of heart and way, and of deliberate profession. As to positive good, his predilection is in Jehovah's law, on which he feeds. Growth, fruit, and stability is the result. The wicked are not so, and shall not stand in the judgment.
Jehovah, 2.
NOTE.—The theme is the way of the righteous and the way of the wicked.
2.—Then the scene is revealed:— the nations tumultuous, the peoples meditating vanity; the kings of the earth standing up, and the princes taking counsel together against the Lord and against His Anointed. Adonay, upon Jehovah's throne, derides and will confound them. Prophetically, Jehovah sets Messiah upon His hill of Zion, who there declares the decree made in the day of humiliation. In the day of exaltation kings and judges are warned to submit. The blessed are, here, they that trust Him.
Jehovah, 3; Adonay, 1.
NOTE.—The circumstances are humiliation, glory, exaltation. The Son of God born in humiliation, the rejected Christ, is Adonay in the heavens; the Son to whom all homage is due, and who is to be served with fear, thus being identified with Jehovah. He is, moreover, Jehovah's King set upon Zion.
Psalms 3.-7. set forth the principles actuating the righteous of Psalm 1 amid the circumstances of Psalm
3.—Surrounded by troublers, faith trusts Jehovah according to His sovereignty in grace, even though the mass of the people are rebellious. Salvation is of Him, and His blessing is on His people.
Jehovah, 6; Elohim, 2.
NOTE.—Faith identifies itself with Jehovah's people and their blessing, and counts upon His answer in grace for the earth. By His Spirit in the Remnant in the coming day Christ does this.
4.—The Spirit of Christ in the Remnant prays, as one set apart for Jehovah, and, in conscious rectitude, testifying to the apostate people of piety and faith. The day of testimony ended, he rests in peace under Jehovah's care, calmed in heart in spite of righteous indignation (v. 4).
Jehovah, 5; Elohim, 1.
NOTE.—The previous psalm distinguishes faith. This one, righteousness and testimony.
5.—In the morning he prepares for the service of God, as one morally separated from evil, and enters the Temple. There he recognizes the wickedness of the people as such (compare Romans 3: 9-19), and imprecates judgment on them, but declares blessing on the righteous in God's righteousness.
Jehovah, 5; Elohim, 2; El, 1.
NOTE.—It is testimony in the first half-week, and formal worship carried on amid an apostate mass. (See Mark 11:12-1712And on the morrow, when they were come from Bethany, he was hungry: 13And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet. 14And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it. 15And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; 16And would not suffer that any man should carry any vessel through the temple. 17And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves. (Mark 11:12‑17).) Holiness in supremacy over evil distinguishes El.' (v. 4).
'El ' itself means The Mighty. The use of it in the Psalms is most marked and of the highest importance. This will be noted as we proceed. It is sufficient here to say that the Spirit of prophecy puts it largely into the lips of the blessed Saviour, indicating thus that it is a term expressive of personal intercourse. (See Psalms 16:1, 18:30, 47, 22: 1, 10, 102:24.) It is the name used, contrasted with man, for a God personally owned, whether true or false. (Isaiah 43, 44; Lam. 3:4141Let us lift up our heart with our hands unto God in the heavens. (Lamentations 3:41); Ez. 28.; Dan. 11:3636And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. (Daniel 11:36); Hos. 11: 9.) He is therefore the ' El' who reveals Himself (Gen. 16:13, 35:1, 46:3; Job 33:14-18, 2914For God speaketh once, yea twice, yet man perceiveth it not. 15In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; 16Then he openeth the ears of men, and sealeth their instruction, 17That he may withdraw man from his purpose, and hide pride from man. 18He keepeth back his soul from the pit, and his life from perishing by the sword. (Job 33:14‑18)
29Lo, all these things worketh God oftentimes with man, (Job 33:29).), Immanuel, El ' with us (Isa. 8:1111For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, (Isaiah 8:11)), known in certain moral characters. He is jealous (Ex. 34:1414For thou shalt worship no other god: for the Lord, whose name is Jealous, is a jealous God: (Exodus 34:14); Deu. 4:24, 5:9, 6:15; Jos. 24:1919And Joshua said unto the people, Ye cannot serve the Lord: for he is an holy God; he is a jealous God; he will not forgive your transgressions nor your sins. (Joshua 24:19); Nahum 1: 2), merciful (Ex. 34:66And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, (Exodus 34:6); Deut. 4:3131(For the Lord thy God is a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them. (Deuteronomy 4:31); Neh. 9:3131Nevertheless for thy great mercies' sake thou didst not utterly consume them, nor forsake them; for thou art a gracious and merciful God. (Nehemiah 9:31); Jonah 4:22And he prayed unto the Lord, and said, I pray thee, O Lord, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil. (Jonah 4:2)), gracious (Jonah 4:22And he prayed unto the Lord, and said, I pray thee, O Lord, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil. (Jonah 4:2)), forgiving (Psalm 99:88Thou answeredst them, O Lord our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions. (Psalm 99:8); Mic. 7:1818Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. (Micah 7:18)), faithful (Deut. 7:9, 32:4), just (Job 34:10, 12, 17-28, 36:3-7; Isa. 45: 21), holy (Isa. 5:1616But the Lord of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness. (Isaiah 5:16)), mighty (Isa. 10:2121The remnant shall return, even the remnant of Jacob, unto the mighty God. (Isaiah 10:21); Jer. 32:1818Thou showest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them: the Great, the Mighty God, the Lord of hosts, is his name, (Jeremiah 32:18)), great and terrible (Deut. 7:21, 10:17; Dan. 9:44And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; (Daniel 9:4); Neh. 9:3232Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble seem little before thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the time of the kings of Assyria unto this day. (Nehemiah 9:32)); the 'El ' of knowledge (1 Sam. 2:33Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed. (1 Samuel 2:3)), of recompenses (Jer. 51:5656Because the spoiler is come upon her, even upon Babylon, and her mighty men are taken, every one of their bows is broken: for the Lord God of recompences shall surely requite. (Jeremiah 51:56)), the living (Jos. 3:1010And Joshua said, Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites. (Joshua 3:10); Hos. 1:1111Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel. (Hosea 1:11)), the eternal 'El ' (Gen. 21:3333And Abraham planted a grove in Beer-sheba, and called there on the name of the Lord, the everlasting God. (Genesis 21:33))—El Shadday, El Elion (Gen. 14, 17. etc.). In fine, He it is who governs men in the strength of holiness (Jer. 32:18, 51:56), for He is supreme over evil in holiness and grace. This is fully set forth in the Book of Job, where this Name is employed characteristically, and also by Balaam as the mouthpiece of this. (Num. 23, 24.)
6—Night closes in with a sense of Jehovah's anger. Death he fears and deprecates. Yet he counts on mercy and Jehovah's intervention, and refuses the company of the ungodly.
Jehovah, 8.
NOTE.—This is godly infirmity in man, and mercy on Jehovah's part. The enemies are his own here: in Psalm 5. they were Jehovah's—Antichrist and his company. Separation is the chief thought.
7.—This introduces persecution, and at once, in a special way, the Spirit of Christ identifies Mm with the people, pleading personal grace on His part as a ground for judgment against His enemies. The judgment looked for is the future one of the crisis. Meanwhile, Elohim protects the upright and prepares punishment for the wicked, whose character, as well as the manner of his destruction, is set forth.
Jehovah, 7; Elohim, 5; El, 1; Elion, 1.
NOTE.—The Most High ' is here for the first time introduced into the Psalms. It is God's millennial Name, as supreme in government and blessing. Jehovah is in the assembly of the peoples, and ministers judgment. He is thus the Anointed of Psalm ü. Moreover, it is in Him that the righteous man, as in Psalm 1., is established (vv. 6-9). Thus, in Scripture, Christ as Man is never viewed apart from what He is as divine. Indignation as regards the wicked is ascribed to El.'
8.—In the day of the adversaries' success Jehovah's glory is above the heavens, and His power in testimony is in the mouth of babes and sucklings on earth. Compared with the mighty workmanship of the heavens and its luminaries, what is man that he should be so thought of? Made a little lower than the angels, the glory is verified and displayed in Mm (as yet only to faith, for the day of glory has not yet dawned), and He is to exercise universal supremacy.
Jehovah, 2; Adonim, 2.
NOTE.—This One, who is presented as Enosh and Ben Adam, is the subject of God's testimony on earth, though in the mouth of babes (v. 2), and is the One glorified above the heavens. (Acts 7:54-5954When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. 55But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 56And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. 57Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, 58And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul. 59And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. (Acts 7:54‑59).) This psalm closes the series, and introduces that which follows, setting forth the circumstances of the last days. The opposers within and without are noticed in verse 2. (Cf. 1 Cor. 15:24-2624Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 25For he must reign, till he hath put all enemies under his feet. 26The last enemy that shall be destroyed is death. (1 Corinthians 15:24‑26); Heb. 2:88Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. (Hebrews 2:8); Eph. 1:21, 2221Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22And hath put all things under his feet, and gave him to be the head over all things to the church, (Ephesians 1:21‑22).)
Psalms 9, 10. present the scene in the land in the last days what God sees, and what the wicked man does. The four following furnish the corresponding exercises.
9.—The Most High—Jehovah in millennial power—is celebrated. He sits upon His earthly throne. The nations are rebuked, the wicked are destroyed, but Jehovah is enthroned forever. But this is Christ, for it is He that will judge the world in righteousness. (vv. 7, 8; Acts 17:3131Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. (Acts 17:31).) He is Jehovah, and the Man by whom Jehovah judges righteously; yet it is His right and cause (v. 4) that is maintained, the Remnant being identified with Mm. He is a refuge for the oppressed, and forsakes not them that seek Him. He sits in Zion, and the testimony is to go out to the peoples, for in judgment He has remembered mercy. Judgment then falls upon the nations and the wicked, who are caught in their own snare according to the ways of God in government. Jehovah, not man, must have the upper hand, and the nations be brought under His fear.
Jehovah, 9; Elion, 1; Elohim, 1.
NOTE.— Christ, truly Man, is Jehovah in the mind of the Spirit. The nations are rebuked, the wicked destroyed, the peoples are evangelized (v. 11), justice is done for them, and the poor are delivered.
10.—A judicial inquisition was declared in the previous psalm, but this is an appeal to Jehovah, who is King, on behalf of His land, and the afflicted in it, against the wicked. He persecutes the poor, he glories in his own thoughts, he encourages the covetous, and despises God and His government. He scorns his enemies, he murders the innocent and helpless, and hardens his conscience against God. The Spirit of Christ in intercession inquires, Why for he hath said in his heart, Thou wilt not require it.' Jehovah sees, hears, and undertakes for the afflicted, the wretched, and the fatherless. He breaks the arm of the wicked. He is King, the nations perish out of His land. The man of the earth terrifies no more.
Jehovah, 5; Elohim, 2; El, 2.
NOTE.— El's character in respect of evil is ignored by the wicked and appealed to by the righteous. Elohim and El are prominent in this psalm on account of the wicked man who contemns Jehovah or any God. (See 2 Thess. ii. 4.)
The corresponding exercises follow in the next five psalms.
11.—Faith's answer to the doubts inspired by the deceivers is here given us—doubts respecting the maintenance of God's testimony. It is a temptation found specially in the first half-week, viz., to surrender the religious privileges established by Jehovah. The faith that foils it is the faith of Hezekiah (Isa. 36:16, 1716Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern; 17Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards. (Isaiah 36:16‑17)), as contrasted with that of Jeremiah. (See Jer. 21:9, 24.). He casts himself upon Jehovah's righteousness (cf. 2 Thess. 1:5, 65Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: 6Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; (2 Thessalonians 1:5‑6)), and takes refuge in Him in spite of the power of the wicked and perversion of all good, owning His place of holiness and His seat of power in heaven. From thence Jehovah considers and discriminates, hating and judging the violent, but showing favor to the upright.
Jehovah, 5.
NOTE. —This psalm is all Jehovah,' since it is faith recognizing an established relationship, though on the verge of ruin, and the judgment of the wicked.
12.—The state of things among the professed people of Jehovah becomes continually worse. Falsehood and pride, self-assertion and self-exaltation, distinguish it. But Jehovah pledges His word on behalf of the afflicted and the poor—that precious and trustworthy word of Jehovah which is their security in spite of the prevalence of the wicked.
Jehovah, 5.
NOTE.—It is the testimony of Jesus, the Spirit of prophecy, judging by the Word the character of the wicked (vv. 2-4), testifying of Jehovah and His words (vv. 5, 6), and giving the godly the confidence of His intervention. Faith was the key-note of the previous psalm; of this, the Word.
13.— Evil reaches its height, and what remains for the saint? Faith can only cry to Jehovah as an outcast. His word, and title to count upon it, would seem to have failed. To take counsel in his own soul with sorrow of heart, while the enemy gets the upper hand, is his sad lot. One thing is left, the loving-kindness of Jehovah. This is effectual for deliverance.
Jehovah, 3; Elohim, 1.
NOTE.— Deliverance is for the soul that takes the ground of needing mercy. Here the special point is prayer.
14.— In the previous psalm we have seen the power of evil inside the place of testimony. Here it is gross impiety saying, No God,' confessing not Jehovah's name, and oppressing His people. The Spirit of Christ notes their character, and intercedes for His people against them, while He longs for the salvation of Israel out of Zion.
Jehovah, 4; Elohim, 3.
NOTE.— The external enemy seems in view here. Elohim, not a name of special relationship, is therefore introduced, yet a Remnant is publicly owned of Him (see vv. 5, 6, which are not in Ps. 53.), and the mass rejected.
15.— While appropriately closing the series, this psalm opens out an entirely fresh question in advance of Psalm. 1. It is not merely the blessedness of the righteous man, but the place in which he shall dwell. This point is a chief element in the next series. (15-24) The Spirit of Christ addresses the question to Jehovah and receives the oracular response, which He communicates, with the assurance that such a man shall never be moved.
Jehovah, 2.
NOTE.— The tabernacle was the place of the priest and of public worship (at Gibeon, in David's day). Zion was the place of the ark when set there by David—the place of grace and communion. The public reception of the righteous on the ground of grace, in a recognized and established relationship, is here contemplated. Jehovah only is, therefore, addressed.
We may observe that the circle of subjects proper to the first book of Psalms is complete at Psalm 28. From thence to Psalm 24 there are connected therewith great divine testimonies and facts. And it is interesting to notice that Psalm 15 agrees in character with Psalm 24, and Psalm 16 with Psalm 23. The order of these psalms is thus respectively reversed, because what is first as a subject comes last as a fact; and the wilderness walk, which was really first in time, takes a second place when proposed as a subject of Jewish faith. Compare Psalm 15 with Psalm 65:44Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple. (Psalm 65:4), for the portion of the Jewish saint; and Psalm 24 with Psalm 118:19, 2019Open to me the gates of righteousness: I will go into them, and I will praise the Lord: 20This gate of the Lord, into which the righteous shall enter. (Psalm 118:19‑20), for what is special to Christ.
16.— This wonderful psalm presents to us the perfect Man, who is a divine Person, taking His place as Man fully and truly in humiliation. So completely does He identify Himself, in grace, with the saints, that the caviler may take advantage of it to say, Where is there anything special to a divine Person here? But such forget that only One, who is God, could be competent to assume in holiness a place of humiliation, and testify to His having done so. For here, in His own competency, He forms the place He takes. He disclaims a goodness proper to 'El,' supreme in holiness, though assuredly this was ever His; just as, in Phil. 2, He counts it not robbery to be equal with God. Being God, He needed not to aspire to equality with Him. So here He claims not a goodness that reaches to Mm, for it was His without claiming it. On the contrary, He has His delights with the saints on the earth—the excellent. With them He claims association of heart, having emptied Himself, and taken a bondman's form. It was grace and lowliness in Christ. God had come forth—become Man in grace among men, and therefore divinely perfect in manhood before God.
He seeks not, as Adam, the knowledge of good and evil; He has it in the absolute and divine love of good. Yet this, in manhood, He disclaims, in order to depend on God and His word for choosing the good and refusing the evil. Christ's perfectness in taking manhood displays the deity that does it. He bears testimony to Jehovah that He is Adonay; as regards the saints, that His delight is in them; of idolaters, that He utterly rejects them. This is His position on earth—the Perfect Witness. Christ entered actually these circumstances, and far more, so as to have the experiences of divine life in a sinful world, and so form a godly path way for the saints passing through it, giving them a perfect example in His Person, and sympathizing with them in it. But let it not be said that He took part in the life of the first Adam. He took part in flesh and blood because the children of God were partakers of flesh and blood. His life was not connected with sin, except as He was made it upon the cross. Actually and morally, sin was ever external to Himself—opposed and antagonistic to Him. It was that which He came to put away by the sacrifice of Himself. He was the Lamb of God that taketh away the sin of the world; and, having done the work, He died to the whole question, except to judge, and now lives unto God. He carne in grace into the sinless consequences of sin, in order to manifest therein the more perfectly the Father's love. He was weary, and sat by the well; but the needs be' was to meet the woman there, and, seeking a drink of water at her hand, to finish His Father's work. Obedience and dependence were the occasion of the display of the Father's heart in the Son in manhood—a display that took the character of sorrow, grief, weariness, affliction, and suffering, because of the scene in which the display took place—never of sin; the thought were blasphemy. He had to do with sin in us, as that which was wholly apart from Himself, until the cross, and there He was made it for us. He did not take part in the life of the first man, for Christ was holy, and the first man, if not innocent, was This psalm presents the path of grace and faith in Israel, and especially has in view the last days when idolatry is prevalent in the land (v. 4); yet, Jehovah being looked to as the source of blessing, there is no repining, but perfect satisfaction whatever the circumstances. (vv. 5, 6.) In His inward motives Jehovah rules. He lives on account of Him who is the source of all His power. His confidence therefore would never be disappointed, even if He carne to the grave itself. From thence Jehovah will show Him the path of life. For however blessed it is to have Him at my right hand,' fullness of joy is at His right hand. What deep instruction for us at all times! but especially for any who in that day have to meet death, and thus lose that earthly lot amid which their hopes and faith were formed. He has already faced it and been superior to it. Without despising His earthly portion, He has been into death, and risen up out of it into higher and heavenly blessing.
Jehovah, 4; El, 1; Adonay, 1.
NOTE.—‘ El,' expressive of God's character of holiness in supremacy over evil, is used by the Lord in declaring His personal confidence and trust. (See also Psalm 22:1-101<<To the chief Musician upon Aijeleth Shahar, A Psalm of David.>> My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? 2O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent. 3But thou art holy, O thou that inhabitest the praises of Israel. 4Our fathers trusted in thee: they trusted, and thou didst deliver them. 5They cried unto thee, and were delivered: they trusted in thee, and were not confounded. 6But I am a worm, and no man; a reproach of men, and despised of the people. 7All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, 8He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him. 9But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts. 10I was cast upon thee from the womb: thou art my God from my mother's belly. (Psalm 22:1‑10).) Here also He addresses Him as Adonay, the Deliverer of His people, executing judgment on the wicked. (See also Psalm 22:3030A seed shall serve him; it shall be accounted to the Lord for a generation. (Psalm 22:30).) This is remarkable when Psalm 2:44He that sitteth in the heavens shall laugh: the Lord shall have them in derision. (Psalm 2:4), is compared with Psalm 110:1-51<<A Psalm of David.>> The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. 2The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. 3Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. 4The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. 5The Lord at thy right hand shall strike through kings in the day of his wrath. (Psalm 110:1‑5), where Jesus Himself is Adonay.
17.— In this psalm we have the path of rectitude and suffering ending in glory manifested; just as, in the one previous, it was the path of grace and faith, ending in joy with God. The Spirit of Christ in intercession for, and in sympathy identifying Himself with, the Remnant pleads His righteous cause (vv. 1, 2), and His personal righteousness in walk, as here for God, depending upon His Word. (vv. 3-5.) Then more immediately He associates others with Himself pleading mercy—that, for those who trust Him, God is a Saviour from the pride and violence of the wicked. (vv. 6-12.) What grace for the poor tried Remnant of that day to find that One, divinely perfect, has been in the very path in which they are, and, on the ground of His own perfectness, has identified them with Himself in prevailing intercession with Jehovah! This was possible to a divine Person only.
He has His own portion in righteousness and glorious display, as contrasted with that of the wicked here.
Jehovah, 3; El, 1.
NOTE.— Obedience and dependence markedly characterize these two psalms; but the former is more the grace that, in obedience and faith, goes down even to death, though looking to God beyond it, while the latter presents that energy that presses on to the displayed glory in the power of which it judges the world and its votaries. Christ personally is not so immediately in view as in Psalm 16., but it is rather His association with the godly Remnant. ‘El' is the One supreme over evil. (vv. 6-9.)
18.— An important principle, necessary to the proper understanding of many psalms, is now clearly presented to us. The Spirit of Christ identifies Him with His people all through their history until the possession of the kingdom and the earthly inheritance. The key-note is, ' I will love thee, O Jehovah my strength' (v. 1), an expression not found in 2 Sam. 22. He praises for the saints, as identified and in sympathy with them, as a people, in all their afflictions. (vv. 1-3.) He recounts to them His history—their own history—but as His heart entered into their circumstances, feeling them in a measure infinitely great, and giving expression to them as divinely as they were felt. It is not the accomplishment of promise to the pilgrim of faith; nor even power intervening for the deliverance of the people specially. (Of the divine titles, neither Shadday nor Adonay are found in this psalm). It is government established in blessing in and for the King, so that His love to Jehovah may find its echo in the hearts of His people. The history is not one of narration, but is characteristic. It first describes the incoming of Jehovah, in consequence of His cry, to destroy the power of evil. (vv. 4-19.) This was verified at the Red Sea, to which the psalm clearly alludes, as well as in the deliverance of David from his enemies, which furnished the occasion for it, and above al in the resurrection of Christ, the basis and perfect example of all deliverance. It will, however, be fulfilled circumstantially in the establishment of His kingdom in the latter day. Moreover, as prophetical of that time, this psalm has the earth especially in view. ‘The mountains ' are therefore substituted, in verse 7, for heaven' in 2 Sam. 22. It is Jehovah's intervention in heavenly power to vindicate His King on earth. The Cherubim are not seen stationary and at rest, as in the Temple, but are His chariot of war. The beds of the waters' and the foundations of the world' are exposed. It is divine intervention against the floods of heathen and the powers of the world, anticipated at the Red Sea, and in the raising up of Christ from the dead. (Cf. vv. 4, 5.) For the voice is the voice of Elion. (v. 13.) Up to verse 15, where the direct address to Jehovah marks the change of scene, the principle of intervention is, as in Egypt, upon the cry of the servant. (Comp. v. 6 with Ex. 2:23-25, 3:7, and for the future day, Joel 2: 30-32.) Then commences deliverance, for this is a step beyond the destruction of the evil. The Red Sea is a type and picture of this. (vv. 16-18.) In addition, the moral character of the enemies is seen in David's day. (v. 17.) The principle of deliverance is clearly brought out in this portion. (vv. 16-18.) It is the day of calamity, and powerful enemies are there; the moment of peril, and there is no escape. (See Ex. 14:9-189But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pi-hahiroth, before Baal-zephon. 10And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto the Lord. 11And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt? 12Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness. 13And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which he will show to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever. 14The Lord shall fight for you, and ye shall hold your peace. 15And the Lord said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward: 16But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea. 17And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honor upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. 18And the Egyptians shall know that I am the Lord, when I have gotten me honor upon Pharaoh, upon his chariots, and upon his horsemen. (Exodus 14:9‑18).) Then, in man's extremity, God's deliverance comes. (Cf. Rom. 7:7-257What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. 8But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. 9For I was alive without the law once: but when the commandment came, sin revived, and I died. 10And the commandment, which was ordained to life, I found to be unto death. 11For sin, taking occasion by the commandment, deceived me, and by it slew me. 12Wherefore the law is holy, and the commandment holy, and just, and good. 13Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful. 14For we know that the law is spiritual: but I am carnal, sold under sin. 15For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 16If then I do that which I would not, I consent unto the law that it is good. 17Now then it is no more I that do it, but sin that dwelleth in me. 18For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. 19For the good that I would I do not: but the evil which I would not, that I do. 20Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. 21I find then a law, that, when I would do good, evil is present with me. 22For I delight in the law of God after the inward man: 23But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 24O wretched man that I am! who shall deliver me from the body of this death? 25I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. (Romans 7:7‑25).) In verse 19, we see blessing upon deliverance. In verses 20-24, deliverance is based on righteousness in man. Hence it is governmental. Only Christ could take this ground fully: but through atonement it is in the order of God's ways with us in blessing. Then follow the principles of His government (vv. 25-29), the expression of His own personal character, which are applied thus to man, the question of atonement not being raised. It was expressed in measure in David's history, perfectly in Christ's exaltation, and finally will be fulfilled in His people as associated with Him. The Spirit of Christ in the Remnant recognizes the principles of God's government on earth as between the humble and the haughty; but through Him alone can it be verified to them. The psalmist will now instruct the Remnant prophetically as to the principles of the path to possession and the power for it (vv. 30-34), viz., first, the perfection of El's way in grace s second, the reliability of Jehovah's Word; third, faith in Him who is Eloah, alone supreme, Elohim the Creator; fourth, dependence on the power of El. Then, speaking as the Head of Royalty, the Spirit of Christ in David declares what God is for His King against His enemies, His haters, the people and the nations. (vv. 35-45.) A general summary is found in verses 46-49. He is avenged, the peoples subjected, and He is delivered from His enemies and the man of violence. The celebration of Jehovah's name among the nations is the final result. The whole subject is salvation in loving-kindness on behalf of Jehovah's King, His Anointed, and that in connection with the earth, whatever the circumstances.
Jehovah, 16; Elohim, 6; Eloah, 1; El, 4; Elion, 1.
NOTE.—Both forms of the name Elohim ' appear in this psalm. Fully does the Spirit of Christ identify Him with His people (see vv. 27, 30, 31), but in no sense is He personally viewed apart from what He is as divine. Were it otherwise, how could He appropriate to Himself the description given in verses 4-19, which applies to the Red Sea deliverance, and, prophetically, to the time of Jacob's trouble? It is only because He is divine, and recognized by the Spirit as such, that He could enter into these circumstances of His people—yea, be afflicted in all their afflictions, and save them by the angel of His presence. Perfect in holy supremacy over evil is the way of El, and the way of His King He makes similarly perfect, avenging Him, subjecting to Him the peoples, and delivering Him from the man of violence. This is the way of government.
The subjects and connected principles of the first book come to their appropriate conclusion with this psalm. The following (19.-24.) give us those great facts and testimonies which form the basis of all.
19.— The glory of El—Strength of holiness in supremacy over evil here in grace towards all is, in the first six verses, presented by the testimony of Creation. Of this the Sun, expressive, in figure, of sovereign grace, is the chief example. The moral perfections of Jehovah in His formal communications to man are set forth in the next five verses. Blessed it is for man to be thus enlightened, but this does not touch the question of human frailty. The psalmist desires to be preserved from sin, and to be acceptable to God. Is not this the desire of every saint?
Jehovah, 7; El, 1.
The next two psalms place on record the great facts of the day of trouble and the day of joy, the King being seen therein successively, as introductory of atonement in Psalm 22. affording, as it does, the key to the one, and the basis of the other. Observe that the order of testimony is the same as in Rom. 1:18-3., viz, Creation, Law, Grace in atonement.
20.— Identifying the faithful in Israel with the King in the day of trouble, the Spirit of Christ pleads in them for help, strength, and acceptance. Here the Sanctuary and Zion are associated—a more intimate, but, it would appear, not so established a condition of things as the Tent ' and Hill ' of Psalm 15. In verse 5 faith rejoices in anticipation. Christ personally passed through that day of trouble, and also made atonement, that He might be in saving power with His people when their time carne. The petitions in verses 1-4 are such as the Spirit would give the disciples in Luke 19:37-4037And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; 38Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. 39And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. 40And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out. (Luke 19:37‑40), which were answered, however, according to the perfection of those desires in the heart of Christ Himself. The Remnant will themselves pass through this trouble in the coming day, and the Spirit has furnished them with these verses to express the prayer produced in them by the Spirit of Christ for the King now about to come. Then will verse 6 be verified. He will come with clouds, they shall see the pierced One, and each one for himself shall know that Jehovah saveth His Anointed. Thus the nothingness of human power, but the sufficiency of Jehovah's name, is proved (vv. 7, 8), and the King is invoked as the source of divine aid. (v. 9.)
Jehovah, 5; Elohim, 3.
NOTE.—The King is presented as in trouble and needing help, yet is He invoked as a divine Person, and the source of salvation for others.
21.— The first seven verses are a direct address to Jehovah in celebration of the King. The verses following, to the end, present the King as an object of adoration, and, as identified with Jehovah, His triumph is announced. It is the full answer to Psalm xx. The Spirit of Christ in the Remnant recognizes the heavenly answer to their prayer in the glory of the person of the King. (vv. 1-7.) The desire of His heart (Ps. 20:4) is granted (v. 2), even the blessings of goodness and a crown of gold—the last to be taken figuratively, doubtless, the glorious display of divine righteousness. He receives also His petition, the request of His lips (vv. 2-4), oven length of days forever and ever. Moreover, through Jehovah's salvation, majesty and splendor are laid upon Him; He is made blessings forever, and filled with joy by His countenance—established according to Elion, supreme in government and blessing. Thus we see that the glory and blessing given to the King return in praise to Jehovah from the hearts of those who surround Him, the Spirit of Christ speaking in them, and for them, before the day of displayed power. But more, the knowledge of His exaltation gives the assurance, by the Spirit, in the righteous that the King, who is Jehovah, shall destroy His enemies. They celebrate it in anticipation.
Jehovah, 4; Elion, 1.
NOTE. —In Psalm 20. we find the King an invoked person, therefore divine, though in a day of trouble. This would include all His humiliation. In Psalm 21. we see Him still divine, but now heard, answered, rejoicing, and identified as Jehovah in the destruction of His enemies. Thus in these three psalms we have the testimonies of Creation, Law, and the Spirit of Prophecy.
Psalm 22 stands quite alone; yet it is the key to what precedes, showing that in the day of the adversary's power, the Beloved was forsaken of God; and what that was to His heart. It is also specially the basis of what follows in Psalms 23, 24, viz., wilderness tare and blessing in glory.
22.— The solemn fact of abandonment is stated in the first two verses, and the question raised, Why? He alone in righteousness could challenge the inquiry, as, in reply, He alone could vindicate God who had forsaken Him. This proceeds to the end of v. 11, ending with an appeal to El, with which also the psalm begins. Such is peculiarly the spiritual trial and sorrow, and is in a special way God-ward. From v. 12 to v. 21, the pressure of circumstances is more in view—a portion which also concludes with appeal, but now to Jehovah. (v. 19.) Bulls surrounding Him as a lion; death, in its deepest character, known in His soul as the hand of God; dogs cruel, shameless, and greedy; the sword, their power in governmental authority; the mouth of the lion—these give character to the scene man-ward. The response in deliverance appears to commence from the middle of v. 21; and it is noticeable that this part is wholly occupied with the blessing of others, forming a perfect contrast to the first portion of the psalm, wherein He speaks of His own sorrows. Each new sphere in the ever widening circle of blessing begins with an address to Him who is the deliverer. The brethren (v. 22), the congregation of those that fear Jehovah, the seed of Jacob and Israel (v. 23); then the great congregation, the meek, they that seek Him (vv. 25, 26); finally, all the ends of the earth are embraced in the blessing of Jehovah's Kingdom (vv. 27, 28). Moreover, a special seed shall serve Adonay as witnesses. Observe the order:— the Name declared; satisfaction and life enjoyed forever; then worship, and, finally, testimony.
Jehovah, 6; Elohim, 1; El, 3; Adonay, 1.
NOTE.— Here is a Man lower than any other ever was or could be—forsaken of El,' and drinking death from El,' in His spirit. There, where none but a divine Person could exist in goodness, He maintains the holiness of God, vindicates and fully trusts in Him; and when delivered, because of His piety, He communicates to all around, for Jehovah's praise, the blessing into which He is brought, and of which he is the divine Dispenser. Forsaken of 'El' in holiness, He yet appeals to El' for deliverance as supreme over evil. (vv. 1-10.)
23.— Then comes the wilderness-path—for us based upon atonement. In the first three verses, the psalmist speaks of journeying mercies, rest, refreshment, and guidance by the way. In the two following, he is occupied with Jehovah Himself, who welcomes, provides for and honors him. As to the latter compare, by way of contrast, Luke 15:20-2320And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. 21And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. 22But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: 23And bring hither the fatted calf, and kill it; and let us eat, and be merry: (Luke 15:20‑23), with 7:37-50. Verse 6 is a summary of the whole.
Jehovah, 2.
NOTE.— Here the Spirit of Christ furnishes the expression of a perfect heart, and therefore, so far, of Christ's; but it is not directly applicable to Him like Psalm 16. There He bears witness to the place He takes in reference to Jehovah, to the saints and to the wicked. Here the enemies are introduced, merely as witnesses of the saints' blessing.
24.— This psalm specially distinguishes Christ, for the question of personal righteousness is raised. (Cf. Psalm 15.) Previous to introducing the psalm of atonement, we have in Psalm 15. the question proposed of dwelling with Jehovah, but no one is seen answering to the requirements. (Cf. Psalm 1) Then, immediately, the next psalm (16) presence Christ on His way to eternal joy, in Jehovah's presence. Here, in Psalm 23 on the contrary, atonement being accomplished (Psalm 22), the saint is found on the road to the house of Jehovah on earth "for the length of the days." Then, the earth being established for blessing (Psalm 24), the Bates and everlasting doors of Jehovah's holy place open in response to the excellencies of a Man whose presence honors the place. But who is He? It is Jehovah Himself, the Mighty Victor, the King of glory.
Jehovah, 6; Elohim, 1.
NOTE.— The subjects here are the earth, the holy place, and the Man who shall stand there in blessing and righteousness. The answer is found in Jehovah. the King, who enters, not merely as fulfilling the conditions proposed, as if He were Man only, but, as One whose reception honors the place He enters. How beautifully is the inquiry raised of wonder and admiration, “Who is this? (Comp. in contrast Rev. 13:3-73And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. 4And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? 5And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. 6And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. 7And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. (Revelation 13:3‑7), also cf. Prov. 30:44Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell? (Proverbs 30:4), Acts 9:55And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. (Acts 9:5).)
With this end the grand foundational testimonies and facts embodied in this important central group of psalms. Those which follow and conclude the first book (25-41) may be said to form a whole, and, speaking generally, present not the circumstances of Christ personally in which His people might or might not be associated with Him, so much as the people's exercises in their circumstances, though He entered into them in grace and sympathy. But this, of course, involved atonement and was based upon it. Psalm 40. has a special place as personal to Christ. A salient point in the next five psalms (25-29) is His identification with His people in the sorrows of their path.
25.— The acrostic psalms, of which this is one, seem to relate specially to the possession of the land and instruction of those who shall inherit it. Here the Spirit of Christ in the saints pleads faith and dependence, as against cruel enemies, on behalf of all who wait on Him; and seeks instruction for them in Jehovah's paths. As taking up Israel's case, He appeals to Jehovah's tender mercies and confesses their sins. The appeal is based upon mercy: it is answered according to Jehovah's uprightness in favor of sinners. Yet it is the meek, and those who fear Him, whom He instructs, and who shall inherit the earth. (vv. 8-15.) Then, in uprightness of heart, the saint can present his whole case before Jehovah—his affliction and travail, his sins, his enemies; so that in waiting on God he looks to be preserved in uprightness. The last verse proves that Israel is in view and the earthly inheritance; though, surely, the Lord intercedes in and for them.
Jehovah, 10; Elohim, 3.
NOTE.— Confession of sin in its fullness is here found for the first time, and the ground laid, in Jehovah's mercy, for inheriting the land.
26.— These two psalms recur somewhat to the subject of Psalm 1., viz., the way of the righteous, in view of prosperity in the land (Ps. 25:13), and his conduct in the midst of the wicked. (Ps. 26:4, 5.) But, in addition, the former gives us confession of sin, and cry for deliverance; the latter, the desire to be judged in his cause and proved, and thus to enter into Jehovah's dwelling-place. A fully established state of things is here in view—the altar, the habitation of Jehovah's house, the place where His glory dwells. Integrity, trust in Jehovah, and truth, characterize the walk of the saint. He owns no association with vain persons, dissemblers, evil-doers, or the wicked, His association is with Jehovah's altar in practical purity, delighting in His house, the abode of His glory. To be preserved in integrity, and redeemed, is still his prayer, and he confidently anticipates the worship of Jehovah. Separation from evil is prominent.
Jehovah, 6.
NOTE.— From Psalm 15. as before remarked, Jehovah's dwelling-place on earth is much before the mind of the Spirit. Reins, heart, eyes, walk, company, hands, voice, are all engaged in holiness for Jehovah. All is Jehovah' here. Both these psalms give the intercession of the Spirit of Christ in His people, according to the perfection found in Christ Himself.
27.— In some points this psalm rises up to what was personal of Christ, especially verses 7, 8, and is more simply the expression of the divine nature in the saint. Jehovah is his light, the salvation and strength of his life; his one desire is to behold the beauty of Jehovah in His Temple, and to praise Him with shouts of joy. The enemies are only seen as the dark background which serves to set forth his enjoyment of Jehovah. Faith (vv. 1-3), hope (vv. 4-6), and love (vv. 7-13) are prominent, the latter finding expression in directly addressing Jehovah Himself. The last verse shows that patience and dependence is the moral lesson enforced.
Jehovah, 13 Elohim, 1.
NOTE.— Faith reposes upon what Jehovah is, and His deliverances in the past. (vv. 1, 2.) Hope is connected with the house of Jehovah, His Temple, His pavilion, His tent, His tabernacle. Love is enjoyed in the blessed spontaneity of communion (v. 8), even though the day of trial and the enemies are there. In Christ, this communion was quite of a special character, as divinely one with the Father (see John 11:41, 42; 12:2841Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. 42And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me. (John 11:41‑42)
28Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. (John 12:28)); so as that, as become Man, He is never seen apart from what He is as divine.
28.— Here we find Jehovah's Anointed One associated with His people (vv. 8, 9); and thus the exercises of this psalm lead up in result to that with which Psalm 27. begins, viz., the confidence and victory of faith. The first part (vv. 1-5) expresses the intercession of the Spirit of Christ in His people, according to their desire not to be identified with the wicked and their sense of the evil which He will judge. The concluding portion (vv. 6-9), especially the last verse, is more direct supplication on their behalf. Verse 9 identifies Jesus with Jehovah. (See Psalm 21., Matt. 1:2121And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. (Matthew 1:21).)
Jehovah, 5.
NOTE.— The Name of Jehovah is alone invoked, His relations with His people being according to His salvation of His Anointed, who is moreover appealed to as the Saviour and Pastor of His people, and Blesser of His inheritance.
29.— The glorious association between Jehovah and His people, in and by the King, is now seen in its powerful accomplishment. It is worship and glory based upon power in exercise, with which His people are associated in blessing.
Jehovah, 18; El, 1.
NOTE.— Jehovah's Name is fully celebrated in the power of His voice (vv. 3-9), as El ' supreme, in the strength of holiness, over every opposing power. Glory is, therefore, the one universal key-note of praise in His Temple.
The two following psalms (30., 31.) are important as opening out a fresh subject, viz., the history of the forgiven man, besides giving the moral key to all the exercises and circumstances amid which the saint was found in the preceding part of the book. Psalm 30. exhibits the principle of establishment, even joy after sorrow—the deliverance of Jehovah after the failure of prosperity in human power. Psalm 31. gives the circumstances leading up to that deliverance—that suffering precedes glory, faith and dependence being in exercise. (Cf. v. 5, and Luke 23:4646And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost. (Luke 23:46).) This is Jeremiah's faith. (Cf. vv. 10, 11, and Jer. 20:7-97O Lord, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me. 8For since I spake, I cried out, I cried violence and spoil; because the word of the Lord was made a reproach unto me, and a derision, daily. 9Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. (Jeremiah 20:7‑9); vv. 13-21, and Jer. 20:3, 10-133And it came to pass on the morrow, that Pashur brought forth Jeremiah out of the stocks. Then said Jeremiah unto him, The Lord hath not called thy name Pashur, but Magor-missabib. (Jeremiah 20:3)
10For I heard the defaming of many, fear on every side. Report, say they, and we will report it. All my familiars watched for my halting, saying, Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him. 11But the Lord is with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: their everlasting confusion shall never be forgotten. 12But, O Lord of hosts, that triest the righteous, and seest the reins and the heart, let me see thy vengeance on them: for unto thee have I opened my cause. 13Sing unto the Lord, praise ye the Lord: for he hath delivered the soul of the poor from the hand of evildoers. (Jeremiah 20:10‑13).) Psalm 30. is characterized by the faith of Hezekiah. (Cf. v. 3, and Isa. 38:1717Behold, for peace I had great bitterness: but thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back. (Isaiah 38:17); vv. 4, 5, and Isa. 38:14-1614Like a crane or a swallow, so did I chatter: I did mourn as a dove: mine eyes fail with looking upward: O Lord, I am oppressed; undertake for me. 15What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul. 16O Lord, by these things men live, and in all these things is the life of my spirit: so wilt thou recover me, and make me to live. (Isaiah 38:14‑16); vv. 8, 9, and Isa. 38:18, 1918For the grave cannot praise thee, death can not celebrate thee: they that go down into the pit cannot hope for thy truth. 19The living, the living, he shall praise thee, as I do this day: the father to the children shall make known thy truth. (Isaiah 38:18‑19); vv. 10-12, and Isa. 38:10-15, 2010I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years. 11I said, I shall not see the Lord, even the Lord, in the land of the living: I shall behold man no more with the inhabitants of the world. 12Mine age is departed, and is removed from me as a shepherd's tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day even to night wilt thou make an end of me. 13I reckoned till morning, that, as a lion, so will he break all my bones: from day even to night wilt thou make an end of me. 14Like a crane or a swallow, so did I chatter: I did mourn as a dove: mine eyes fail with looking upward: O Lord, I am oppressed; undertake for me. 15What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul. (Isaiah 38:10‑15)
20The Lord was ready to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the Lord. (Isaiah 38:20).)
30.— This is a psalm of deliverance from death, not out of it; though we see here the governmental anger of God which annuls all importance in the first man, even though God's favor had established him. But set up on the ground of sovereign grace, it is not human prosperity, but Jehovah Himself who becomes an unceasing, unfailing source of joy. Like Hezekiah's miraculous recovery and song of praise (2 Kings 19:30, 3130And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. 31For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this. (2 Kings 19:30‑31)), itself a figure and illustration of the deliverance of the Jewish Remnant, this psalm prophetically refers to the last days—deliverance out of the great tribulation and from the external enemy.
Jehovah, 9; Elohim, 2; Adonay, 1.
NOTE.— The night of weeping precedes the morn of joy. (Cf. John 16:20-2220Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. 21A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. 22And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. (John 16:20‑22).)
31.— In the previous psalm we see faith for deliverance from the power of death in the hand of the enemy as the rod of God's anger—really the Assyrian, for Israel, the external enemy. Psalm 31. presents, on the other hand, that faith which could go through everything, oven death itself, for the testimony and glory of Jehovah, and could express confidence therein in Him. Thus the blessed Saviour could say on the cross, Into Thy hand I commit My spirit.' (v. 5.) It is the faith for death exemplified in Jeremiah, who went through all the horrors of the Babylonish siege of Jerusalem, testifying, meanwhile, amidst an apostate and evil people, and even in dispersion and exile. Psalm 30. is more the faith of resurrection, of which Isaiah is rather the exponent (cf. Isa. 25:88He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the Lord hath spoken it. (Isaiah 25:8); 1 Cor. 15:5454So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. (1 Corinthians 15:54); Isa. 26:19; 22:1319Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead. (Isaiah 26:19)
13And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for to morrow we shall die. (Isaiah 22:13); 1 Cor. 15:3232If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die. (1 Corinthians 15:32), etc.), and the suffering from the Assyrian is principally in question. In Psalm 31. the suffering under Antichrist and the apostate Jews is prominent. Psalm 30. seems to take more the character of Gethsemane in the life of the blessed Lord (see vv. 8, 9; Heb. 5:77Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; (Hebrews 5:7)), and Psalm 31., the cross. (v. 5.) It is remarkable that David should have been used to express both, seeing that Isaiah (Hezekiah) and Jeremiah give utterance to similar exercises and language. In Psalm 31. the El ' of truth is addressed—He who is the strength of holiness in supremacy over evil—for the psalmist is in the midst of an idolatrous people. (v. 6.) Because of his testimony he is slandered, hated, and persecuted, but he appeals to Jehovah, and praises on behalf of those who trust Him. In his haste he had said, 'I am cut off from before Thine eyes,' but was nevertheless heard. Christ having been really cut off is able, in sympathy, to furnish the saints with right and godly thoughts and expressions when they thought they were cut off. This psalm gives us, therefore, the ministry and intercession of the Spirit of Christ in and for the saints in their extremity of suffering for Jehovah's sake.
Jehovah, 10; El, 1; Elohim, 1.
NOTE.— Hezekiah's faith clung to Jehovah's city and place of testimony, for He had not yet given it up. Jeremiah, in obedience, would have relinquished it all and pone out to the Chaldeans, when God had rejected it. Verse 8 speaks of the external enemy, and verse 11 of the oppressors within.
Psalms 32.-37. give us the history of the forgiven and justified man, and fully develop the subjects proposed in Psalm 25:11-1311For thy name's sake, O Lord, pardon mine iniquity; for it is great. 12What man is he that feareth the Lord? him shall he teach in the way that he shall choose. 13His soul shall dwell at ease; and his seed shall inherit the earth. (Psalm 25:11‑13), namely, pardon, instruction in the way, soul-prosperity, and inheriting the earth. It is to be noted that Psalms 25., 34., 37., as also 111., 112., 119., 145., are all acrostic in arrangement, and treat especially of prosperity in and possession of the earth, Psalm 119. giving the path of the perfect on the way thereto.
32.— This psalm affords instruction as to the way and blessedness of forgiveness, having in view the exercises of a pious soul. (See v. 6.) It is not, as in Psalm 51, the confession of blood-guiltiness, but it is forgiveness sought by the godly. There it is a question of sinners and transgressors, of being born in sin, and of the need of cleansing from sin and sins. The difference is marked by the fact that, in Psalm 32., Jehovah is exclusively addressed—the soul rest in a known relationship. In Psalm 51., it is invariably ' Elohim Adonay ' once. The blessedness of forgiveness, and its results as enjoyed by the soul, is here described. Silence produced misery: to confess was to be forgiven.
The confidence in God, consequent thereupon, gives the consciousness of perfect security with Him, whatever the trouble, how ever deep and wide. Then, Jehovah speaks to give instruction, but it is to the intelligent and obedient soul. Abounding joy is the full result.
Jehovah, 4.
33.— This psalm seems based upon the preceding, and carries on the blessing to the whole nation, on the ground of the counsel and election in grace of Jehovah. Psalm 32. clears the ground for the New Song' (v. 3), by the knowledge of forgiveness. Psalm 33. starts the song and gives the theme of it. The first three verses connect with the last verse of Psalm 32., and set forth that which inspires the song, oven the fulfillment of Jehovah's word in righteousness and judgment, so that the earth is full of His loving-kindness. The song itself celebrates Creation (vv. 6-9); then the counsel of Jehovah is declared (vv. 10, 11), in contrast with the futility of that of the nations and peoples. The full burst of song follows; Blessed is the nation whose God is Jehovah.' (v. 12.) This introduces a meditation upon the state of the sons of men as viewed by Jehovah (vv. 13-15), not as in Psalms 14., 53., in respect of their corruptions, but according to His own loving-kindness. (vv. 18, 19.) This is based upon His forgiving grace. (See Psalm 32:1010Many sorrows shall be to the wicked: but he that trusteth in the Lord, mercy shall compass him about. (Psalm 32:10).) Creature power is proved to be utterly vain; but the chorus of all those who wait upon Jehovah responds exultingly to the call with which the psalm begins. (vv. 20-22.)
Jehovah, 13; Elohim, 1.
NOTE. — For the first time in the Psalms we have here the New Song.' The ' word' of Jehovah in verse 6 is ךבך ‘logos’(as in 2 Peter 3:55For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: (2 Peter 3:5)), but in Hebrews 11:33Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. (Hebrews 11:3) it is, rema,' the one being the expressed will, and the other the utterance that expressed it. (Compare 1 Peter 1:23, 2523Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. (1 Peter 1:23)
25But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you. (1 Peter 1:25), with the Hebrew of Isaiah xl. 8, where is used; also Note on the same on Psalm 119. in J. N. D.'s N. T.) Observe the contrast between nations ' and ' peoples ' in verse 10, with nation ' and people ' in verse 12.
34.— Again, in this acrostic psalm, we have, by the Spirit of Christ, instruction on the part of one delivered; first to the meek, that they might rejoice with him at all times (vv. 2, 3); then to the saints of Jehovah, in order for them to make proof of His sufficiency. (vv. 9, 10.) After this, the sons are instructed in the fear of Jehovah (vv. 11-14); the righteous are encouraged, and redemption is guaranteed to His servants. (vv. 15-22.)
Jehovah, 16.
NOTE.— Though one is the spokesman, his experience is not limited to himself, for he is associated with a delivered company. This explains the ‘I’ and they' of verses 2-10. It elucidates the experience of the Jewish Remnant gathered into the Church, and Peter's case affords a capital expression of it. (Comp. vv. 4-7 with Acts 12:1-191Now about that time Herod the king stretched forth his hands to vex certain of the church. 2And he killed James the brother of John with the sword. 3And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.) 4And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people. 5Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him. 6And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison. 7And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands. 8And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me. 9And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision. 10When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him. 11And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. 12And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying. 13And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. 14And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate. 15And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel. 16But Peter continued knocking: and when they had opened the door, and saw him, they were astonished. 17But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go show these things unto James, and to the brethren. And he departed, and went into another place. 18Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter. 19And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judea to Caesarea, and there abode. (Acts 12:1‑19).) Peter also largely quotes this psalm in his first epistle. (v. 8, 1 Peter 2:33If so be ye have tasted that the Lord is gracious. (1 Peter 2:3); vv. 11-16, and 1 Peter 3:10-1210For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: 11Let him eschew evil, and do good; let him seek peace, and ensue it. 12For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. (1 Peter 3:10‑12).) The subject of the psalm, as of the epistle, is the government of God on behalf of His afflicted saints, which the psalm carries on to cutting the evil-doers off from the earth.
35.— That Christ is personally seen in these two psalms is doubtful; yet He has passed through these circumstances, and, in certain points, there has been in Him a literal fulfillment. (See Psalm 34:20, 35: 10-14, 19.) As in Peter's second epistle, the psalm before us speaks of the government of God against the wicked. The Spirit of Christ, in the persecuted Remnant of the latter day, pleads for judgment on the wicked. This is, however, the opposite of its expression in Himself, personally on earth, and of Christianity. Observe, Peter does not quote the latter part of Psalm 34:1616The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. (Psalm 34:16). Nevertheless, having been in these circumstances, Christ is able to give expression to the cry suitable for the glory of the Lord and the deliverance of His people in that day, that He may be praised in the great congregation.
Jehovah, 8; Adonay, 3; Elohim, 2.
NOTE.— From Chis psalm to the end of the first book, 'Adonay' is largely invoked—previously only in such psalms as are personal to Christ, namely, Psalms 2., 16., 22. Adonay ' is the divine Deliverer of His people, executing judgment on the wicked. This name is, therefore, appropriately used here.
36.— The blessing of the saint in its vital principle- his soul-prosperity, established as it is in the lovingkindness of Jehovah, is now set forth in contrast with the self-exaltation and deliberate perversity of the wicked. It is a remarkable psalm, connecting the earthly with spiritual blessings (see vv. 6, 7, 8, 9), in view of the final judgement and removal of the wicked. (v. 12.) The shadow of Thy wings,' the fatness of Thy house," the river of Thy pleasures,' the fountain of life,' Thy light,' are descriptive of peculiarly divine joys, and indicate faith's blessing in principle eternally. Doubtless, the river of Thy pleasures ' is precisely applicable to the river of blessing, in contrast with the river that flowed out of Eden (comp. v. 8, and Gen. 2:88And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed. (Genesis 2:8)), which in the coming day will proceed from the Sanctuary and fertilize the earth.
Jehovah, 2; Elohim, 2.
37.— Similarly with Psalm 25., also acrostic, the question is here raised of the possession of the land. But forgiveness of sins is not the point as in Psalm 25., it is rather the contrast between the righteous, who confide in Jehovah, and the wicked, who, in spite of a transient success, shall perish in their treachery and violence. It inculcates repose of heart in Jehovah, and an unvexed spirit as regards man's evil, while waiting Jehovah's time for giving the inheritance, of which the title-deeds are here. (See vv. 9, 11, 18, 22, 29, 34.) Compare vv. 22, 26, and Genesis 12:1-71Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee: 2And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: 3And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. 4So Abram departed, as the Lord had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran. 5And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came. 6And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land. 7And the Lord appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the Lord, who appeared unto him. (Genesis 12:1‑7). All rests on Jehovah's faithfulness.
Jehovah, 15; Adonay, 1; Elohim, 1.
The three psalms that follow are evidently connected, though each is of a special and distinct character; the fourth, which concludes the book, is a sort of summary of their teaching, or a moral application of the whole. Psalms 38.-40. might be termed psalms of affliction, being respectively suffering under sin, under discipline, and in doing God's will.
38.— In the first eight verses, his afflictions are viewed solely as the result of Jehovah's dealing with him on account of sin—dealings which he deprecates. Then, turning his eyes man-ward, he finds himself bereft of strength, of light, of all who should have been a help to him, and pursued by persecutors. But his conduct is governed by confidence in Jehovah, to whom he has prayed. (vv. 13-16.) His weakness, his full confession of sin, the fierce and unrelenting hatred of his enemies, inexcusable as it is, form the basis of his appeal to Adonay (vv. 9, 15, 21)— to Him who delivers His people while executing judgment on the wicked.
Jehovah, 3; Adonay, 3; Elohim, 2.
NOTE.— This is the cry of the Spirit of Christ in the Jewish saints of the crisis when brought to a sense of their national guilt, and the fear of Jehovah's indignation. They are here found in circumstances somewhat analogous to those of Christ Himself from Gethsemane to the cross (see vv. 9-15), when about to drink the cup which He had taken at His Father's hand. (Comp. vv. 21, 22, and Psalm 22:11, 1911Be not far from me; for trouble is near; for there is none to help. (Psalm 22:11)
19But be not thou far from me, O Lord: O my strength, haste thee to help me. (Psalm 22:19).) He never was the guilty one—they were; but He can and will sympathize with them not with their sins, but with their fear of God's judgment about them, for He bore it and feared it. Son of God, and Son of man, it became Him, divinely perfect as He was, to do so. He was forsaken that they might never be.
39.—Here there is a man learning as the servant of Jehovah, under His discipline, the character of testimony he has to render to the frailty and vanity of man. Separation from evil silences his outward testimony (vv. 1, 2), but he thereby deeply learns his own nothingness. (vv. 4, 5.) Taught thus that man's highest honors and richest stores are but a breath, his silence proceeds from another cause (v. 9), namely, submission to the will of God and confidence in Mm. How blessedly has the Saviour passed through this submission to God's will!
Jehovah, 2; Adonay, 1.
NOTE.— He calls upon Adonay for deliverance. The experiences of these two psalms are illustrated in Jer. 14.-20., where several expressions are quoted, or at least alluded to. (See Psalm 38:2020They also that render evil for good are mine adversaries; because I follow the thing that good is. (Psalm 38:20), and Jer. 18:2020Shall evil be recompensed for good? for they have digged a pit for my soul. Remember that I stood before thee to speak good for them, and to turn away thy wrath from them. (Jeremiah 18:20); Psalm 38:77For my loins are filled with a loathsome disease: and there is no soundness in my flesh. (Psalm 38:7), and Jer. 15:1818Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? (Jeremiah 15:18); Psalm 38:1212They also that seek after my life lay snares for me: and they that seek my hurt speak mischievous things, and imagine deceits all the day long. (Psalm 38:12), and Jer. 18:1818Then said they, Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words. (Jeremiah 18:18); Psalm 39:2, 32I was dumb with silence, I held my peace, even from good; and my sorrow was stirred. 3My heart was hot within me, while I was musing the fire burned: then spake I with my tongue, (Psalm 39:2‑3), and Jer. 20:99Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. (Jeremiah 20:9); Psalm 39: 9, and Jer. 15:1717I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. (Jeremiah 15:17).) In Psalm 38. we see suffering such as Jeremiah's, involved as he was in. all the consequences of the sin of the people, yet morally and in heart separate from the wicked, and therefore looking for deliverance. Psalm 39. is more the servant of Jehovah learning His mind, and the needed lesson of the vanity of human things (vv. 4-6), which the suffering was designed to teach. It was this that Jeremiah had to learn in such depth and bitter detail, seeing and passing through the utter ruin of every hope that Israel in the flesh might have cherished as the people of Jehovah. Thus, of all the prophets, he approaches nearest to the grace of Jesus, who wept over the apostate city, while declaring its judgment; for if not a pattern of the slaughtered Remnant, he is yet one who learned practically the ruin and death of all established in the first man.
40.— The previous psalm closes the moral history of the Remnant with Jehovah. Here, therefore, we have not their exercises as under law, but the expression of what is personal to Christ. Yet He identifies Israel with Himself, in His New Song.' (vv. 3-5.) In Psalm 33. the 'New Song' celebrates the blessedness of the nation whose God is Jehovah, in connection with the blessedness of the forgiven man. Now, the blessedness rests upon Christ Himself —' the man that hath made Jehovah his confidence' (v. 4), and the Song invites to a like confidence those who see His deliverance. (vv. 1-3.) He was the needy One whom Adonay delivered; and the final psalm (41.) pronounces the blessing upon him that understands Him. Psalm 39. Exhibits one in the place of testimony before the wicked, though dumb because of frailty, nothingness and vanity. This was not Christ. Psalm 40. presents the perfect Servant. He does not hold His place from good, but, in identification with His people, offers up acceptable praise in recognition of Jehovah's works and thoughts towards them. (v. 5.) Fully entering into the deep necessities of the divine glory, He comes to be a servant according to the competency which was proper to Himself, a divine and eternal Person. (vv. 6-8.) He did not withhold His lips or hide Jehovah's righteousness, but in the fullest and most public way declared His faithfulness and His salvation, His loving-kindness and His truth.
Faithful in His service, even to charging Himself with iniquities for Jehovah's glory, He cast Himself for preservation and deliverance upon the mercies of Him of whom He testified. It is Jehovah's perfect Servant substituting Himself divinely for the Law, which was ineffectual for blessing; therefore the denunciatory clauses of Psalm 69. are not found here. From verse 13 to the end, we have instead Psalm 70. with characteristic variations, namely, Christ in humiliation, the object of Adonay's regard, and the condition of all settled, according to their relations to Him.
Jehovah, 9; Elohim, 4; Adonay, 1.
NOTE.— The true humanity of Christ is here distinctly marked, and, immediately therewith, His divine competency as an eternal Person. (vv. 6, 7.) Yet He says My God.' (v. 8.) Scripture never views Him apart from what He is as divine, even though in association with others.
41.— But if Christ has, with divine perfection, formed the path of the afflicted and needy, blessed is he that understands the poor that walk in it. He shall be preserved from the enemy without, and be made happy in the land. External foes are there (vv. 2, 5, 11), but the deepest trial is from the familiar friend within. How true was this in the Saviour's experience This psalm, as well as most of the psalms, refers to the latter-day Remnant, especially those in Jerusalem and the land, and enters largely into the personal experience of any saint, resting chiefly on two points; namely, the confession of sin (v. 4), and the power of Jehovah to uphold in integrity. (v. 12.)
Jehovah, 6; Elohim, 1.