The first book (Ps. 1-41) describes the feelings of the godly remnant among the Jews (the two tribes—Judah and Benjamin) that will be gathered back into the land of Israel in the early part of the tribulation. This book concentrates particularly on the circumstances of the first 3 1/2 years of Daniel’s seventieth week, but also goes on to the great tribulation (the last 3½ years) and the remnant’s deliverance through the coming of their long waited for Messiah.
An illustration might help us to understand the condition of the Jews when they will have returned to the land of Israel. Suppose a child for some wrong done is disciplined by his father and sent from the living room (where the family is) to his room. Under the discipline of his father he remains there for sometime and then is allowed to return. But to his parents’ sorrow there is no acknowledgement of his wrong nor grief over what he has done. Instead he just resumes playing with his toys as if nothing has ever happened trying to enjoy the family as at other times. The Jews are something like this child. For their rejection and crucifixion of Christ God has temporarily set them aside as a nation during this present dispensation. In His governmental ways they have been dispersed among the nations of the earth no longer able to enjoy (at least until recently) their promised land. When they will return in mass to their land in the early part of the tribulation (Isa. 18:1-4), they will attempt to go on with their sacrifices and offerings as in former times as if nothing has changed; the question of their blood-guiltiness in the crucifixion of Christ not acknowledged nor repented of. Having a controversy with His earthly people concerning their guilt in the death of His Son. God will use the tribulation sorrows and the rise of Antichrist to bring about a great searching in the hearts of the remnant. And when Christ appears at last the light will break in.They will see Jesus whom they have crucified, visibly as their Messiah at which time they will mourn in repentance and be restored to Him (Zec. 12;10-14, Ps 51:14). During the process of the tribulation until the remnant are brought to repentance, they will not know Christ as Saviour nor will they understand His finished work on the cross. They will, however, have faith in Jehovah and live according to the measure of light they have.
The godly remnant are seen in the first book as having faith in Jehovah and consequently morally separated in their walk and ways (Ps. 1, Ps. 26) from the apostate mass of Jews in the land. With a temple having been erected and the Jewish sacrifices and worship re-established, the remnant will enjoy liberty in the land going with the multitude into the house of God (Ps. 1:5, Ps. 3:4, Ps. 4:5, Ps. 5:7, Ps. 16:11, Ps. 18:6, Ps. 22:22, 25, Ps. 23:6, Ps. 26:5-8, 12, Ps. 27:4-6, 13, Ps. 28:2, Ps. 29:2 (margin), 9, Ps. 35:16-20, Ps. 36:8, Ps. 37:3, Ps. 40:9-10).
The key to the first book is Isa. 66:1-4—the God-fearing remnant who tremble at God’s Word are among the great congregation worshipping in the temple. The mass of the apostate Jews will be there too, but only going through the motions of offering sacrifices in an outward traditional way; their hearts being far from God. Although at liberty in the land the remnant will suffer reproach and persecution for their faith and devotion to Jehovah from their own apostate brethren whom they call “the wicked.”
Antichrist is really only seen in the first two books of the Psalms; and particularly in the second book (Ps. 42-72) where he takes control of the land. In the last three books of the Psalms (Ps. 73-150) except for a few passing references, Antichrist is viewed as judged and out of the way.
All the psalms in this book are addressed to the LORD (Jehovah) except Psalm 16. The name of the LORD is used 272 Times. This supposes their relationship to Jehovah is existing, but it will only be in an outward way in the first 3½ years.
The five books of the Psalms have been correlated with five books of Moses (Pentateuch). There exists a general analogy between the two. Genesis, “the book of beginnings,” the first book of Moses, gives the beginnings of God’s dealings with man. The first book of the Psalms also gives the beginnings of God’s new dealings with His earthly people Israel (Jews particularly) which are found again in their land.
The various series of psalms within this book are: Ps. 1-8, Ps. 9-15, Ps. 16-18, Ps. 19-24, Ps. 25-34, Ps. 35-41. The groups begin with the distress of the remnant and end with their deliverance by the coming of the Lord to establish His Kingdom.
PSALMS 1-8 The first eight psalms form an introduction to the entire collection of psalms. They give the main elements of Israel’s (the Jews particularly) latter-day history; from the remnant’s first setting apart from the mass of the Jews gathered back to their land, right on to the coming reign of Christ as Son of Man.
PSALM 1 Soon after the Jews (the two tribes—Judah and Benjamin) have returned to the land of Israel, a godly remnant among them will be distinguished from the apostate mass as having faith in Jehovah. They will fear God and tremble at His Word (Isa. 66:2). They will be morally separate from the mass (the great congregation) though still outwardly living among them. Their delight will be in the Law of God (vs. 1-3). Their apostate brethren (“ungodly” or “wicked.” J. N. Darby Translation), however, are not like them. They have no regard for the things of God. Their returning to the land of Israel has been for commercial, political and cultural reasons only. They pass through the motions of worship, but their hearts are far from God (Isa. 66:3-4). The remnant, therefore, discern that the wicked must be purged out of the land through judgment before the Kingdom can be established (vs. 4-6).
PSALM 2. In Psalm 1 we have the moral character of the godly Jewish remnant. In Psalm 2 we have their hope; the coming of their long waited for Messiah to bring in the Kingdom according to the promises of God. The psalm begins with the confederacies of men banded together in rejection of Christ (“the Anointed”); that if it were possible they might in their rebellion and hatred, prevent Him from taking the kingdoms of the world and reigning over them (vs. 1-3). From the scenes of apostasy, rebellion and lawlessness our gaze is directed upward to the exalted position of the rejected Christ seated at the right hand of God. In patience He now sits, but He will not keep silence forever. He will rise up and make His enemies His footstool. He will execute judgment on them in that day of vengeance after which He will take His rightful place in Zion (Jerusalem) as King of Kings (vs. 4-6). The Messiah (Christ) then speaks proclaiming God’s counsels concerning Himself as the Son of God that He should inherit the kingdoms of this world. The time will come when Christ will ask of His Father and He shall give Him “the nations for His inheritance and the uttermost parts of the earth for His possession.” He will rule over them with a rod of iron (vs. 7-9). The final verses are an exhortation and warning to all to submit to the coming King that they might be blessed with Him in the Kingdom (vs.10-12).
PSALM 3. The next five psalms (Ps. 3-7) describe the sorrows and trials the remnant will pass through before the Lord comes to deliver them and bring in the Kingdom as anticipated in the previous psalm. These psalms stretch from the morning, through the night, to the morning of a new day in the life of the remnant. Psalm 3 is a morning prayer (“I awaked” vs. 5), Psalm 4 is an evening prayer (“I will both lay me down in peace and sleep” vs.8), Psalm 5 is a night meditation (vs. 3), Psalm 6 is at midnight (“all the night” vs. 6), and in Psalm 7 dawn at last is reached for the remnant (“arise, awake” vs. 6) when the Lord will come to deliver them by judging their enemies. Psalm 8 shows Christ (having returned) taking His rightful place of dominion over the whole creation as the Son of Man (the Millennium). From the heading of Psalm 3 we can see that this psalm has application to the time when the godly remnant will suffer persecution for their faith in God from their unbelieving brethren. Absalom and the nation of Israel who associated themselves with him are typical of Antichrist and the apostate mass of Jews in the tribulation. David and the people with him are typical of Christ identifying Himself in spirit with the godly faithful remnant. See 2 Sam. 15-18. Things at first will be bright and full of prospect for the remnant. Although their apostate brethren ridicule them for their faith saying, “there is no salvation for him in God,” they are confident that the Lord will set things right (vs. 1-3). The remnant are still at liberty in Zion (“His holy hill” Ps. 2:4). This is characteristic of the first book of the Psalms where they are among the great congregation going with them into the house of God. They cry to the Lord concerning the mystery of ungodliness being allowed to continue but, are confident it will not continue forever. Their simple faith and confidence gives them peace. They are able to rest in the Lord and not be afraid of the apostate Jewish mass all around them (vs. 4-6). In faith the remnant call for the Lord to arise and deliver them. They look back and remember that God in the past had subdued the enemies of His people and believe He will do it again for them, because “salvation (deliverance) belongeth unto the Lord” (vs.7-8).
PSALM 4 Being an evening psalm (vs. 8) things have grown darker for the remnant. They are still confident, however, that all will be well in spite of the persecution. They acknowledge the pressure they are passing through to be of God for their enlargement and profit (vs. 1, JND Translation). This leads them to testify to their ungodly brethren. They exhort them (the apostate nation) to forsake their vanity and lies (“leasing”) and call on the Lord with their hearts. They urge them to turn from their evil ways and offer the sacrifices of righteousness trusting the Lord (vs. 2-5). At first there is great hope on the part of the remnant that their brethren will turn to God in reality, but when the apostate Jews mockingly reject their preaching they gradually realize (as the following psalms unfold) the nation has hardened itself against God to the point of no remedy. Thus far the remnant’s faith remains unshaken. Their steadfast confidence in God gives them to continue to rest peacefully in the midst of trouble (vs. 6-8).
PSALM 5 This being a night psalm (vs. 3) it views things as darker yet for the remnant. The “bloody and deceitful man” (Antichrist), the Jews’ false Messiah has risen up in the land (vs. 6). Under the increased pressure of evil there is constancy in the prayers of the remnant. They anticipate the morning when they will be delivered and their troubles ended. They know God and evil cannot go on together and are persuaded that the evil must be put down. The hostile power among the apostate Jews under Antichrist may seem to be firmly established, but they are confident it must fall (vs. 1-7). The psalm closes with two requests; the first for guidance in that wicked day (vs.8-9), the second is for the destruction of the apostate Jews who follow Antichrist (vs. 10-12).
PSALM 6 The heading of this psalm indicates the deep soul exercise of the remnant. “Sheminith” means “an octave” that was to be played on the lower register of a musical instrument. It expresses the deep emotion of heart they are feeling. Things are now very dark for the remnant (vs. 6) hence their prayers are more intense. Adding to the sorrows they already have comes the thought that God is chastening them in His anger. Not only are they persecuted by their brethren, but now in this psalm they feel they are under divine wrath. Perplexed that the Lord has not come in for them they cry, “O Lord how long?” (vs. 1-3). Feeling their soul drawing near to death the remnant continue to call for the Lord to return and deliver them (vs. 4-7). Convinced the Lord has heard their prayers they continue to wait for deliverance (vs. 8-10).
PSALM 7 The remnant continue to plead to the Lord to deliver them (vs. 1-2). They are perplexed as to why He would allow the persecution to continue so long. They admit that if iniquity was in their hand it would all be justified, but maintaining their integrity, they claim they are not deserving of it (vs. 3-5). This causes them to call upon the Lord once more to arise in His anger and vindicate them by judging their enemies. In the expectation of faith the remnant wait for the Lord to judge the nations of the earth by which wickedness will be put down and righteousness be established (vs. 6-9). At last, in response to their cry, the Lord appears,first for the saving of the remnant (vs 10-11a), and also to judge their enemies (vs. 11b-13). He is pictured as a Warrior whetting His sword, making ready His bow, and shooting His arrows at His enemies.
Antichrist (the man of sin) is particularly singled out as being brought into judgment (vs. 14-16). The psalm closes with the praise of the remnant to the Lord using His title “Most High.” The use of this title denotes all enemies have been put down and the Millennium being brought in (vs. 17).
PSALM 8 Having returned the Lord takes His place of universal dominion over all the works of creation. As Son of Man all things are put under His feet. The heading indicates how He will assert His rights of dominion. Reference is made to “Gittith” (means “Winepress”) which implies judgment Rev. 14:17-20). He will first put down the nations of the earth in judgment as stated in the previous psalm, after which all earthly glory will be centered in Him. The psalm begins with praise. All the earth is brought to know the excellence of His name (vs. 1-2). The latter part of the psalm shows that when the first man lost his dominion through sin that Christ the Second Man and Last Adam has brought it back in resurrection. He who was once rejected is now crowned with glory (Heb. 2:6-9). Everything in the creation (the inheritance) is put into subjection under Him (vs. 3-9). Compare I Cor. 15:24-28,
PSALMS 9-15 This series of psalms begins with the distress of the godly remnant in the tribulation and looks on to the time when they will stand in the temple on the holy hill of Zion under the reign of Christ in the Millennium.
Ps. 9This psalm outlines the hope of the godly remnant of Jews in the time of their greatest trial (the tribulation). It shows the remnant looking for the coming of the Messiah to execute judgment upon the wicked, deliver His people, and establish His reign in righteousness over the world.
Suffering under persecution from their unbelieving brethren (vs.13), the remnant wait for deliverance upon which they will praise the Lord (vs. 1-2). While they wait for the coming of their Messiah they foresee the judgment that will befall their enemies (vs. 3-6). They also anticipate the establishment of the Lord’s throne of judgment by which He will reign over the world in righteousness (vs 7-10). This leads them to look forward to the praise that will fill that day when the Lord will dwell in Zion and they will be associated with Him there (vs. 11-14). Lastly, they view the latter end of the wicked Jews and the nations that forget God as corning under judgment (vs. 15-18).
PSALM 10 While the godly remnant of Jews wait for the Lord to bring in the kingdom in righteousness, they view the rise of Antichrist in the land (“the wicked”). This psalm does not begin with praise but with an urgent appeal to the Lord on account of the unchecked power of Antichrist. In distress the remnant ask the Lord why He has waited so long in corning to deliver them (vs. 1). They describe the moral character of the “man of sin” (Antichrist) in His arrogant pride and defiance of God. He is marked by asserting himself in pride (vs. 2-4), and not regarding “the God of his fathers” (vs. 4, Dan. 11:37). His success leads him to think that he is invincible before his enemies (vs. 5-6). His language is vile (vs. 7). And above all, he persecutes the poor godly man that fears God (vs. 2, 8-11). The remnant cry to the Lord to arise and destroy the man of sin (vs. 12-15). They look forward in faith to the time when the Lord will come to reign as King, and judge the earth in righteousness at which time Antichrist (“the man of the earth”) will be destroyed (vs. 16-18).
PSALM 11 Consequent upon the rise of Antichrist as noted in the previous psalm, the remnant view “the foundations” of morality and godliness disintegrating. They cast themselves on the Lord for refuge (vs. 1). Their unbelieving brethren (“the wicked”— plural) who follow Antichrist in evil, willingly help on the persecution. Compare Dan. 11:39. The remnant look to heaven as their only resource. In faith they realize the Lord sees it all from above and has ordered it as a trial for them (vs. 3-5a). Confident the wicked cannot continue in their violence, they speak of the judgment the Lord will execute on them (vs. 5b-7).
PSALM 12 The godly remnant continue to cast themselves in dependence on the Lord. They cry to Him for help as the persecution intensifies. In the previous psalms murdering the righteous has been done in secret (Ps. 10:8-10, Ps. 11:2), but now open martyrdom flaunts itself (“the godly man ceaseth,” vs. 1). The remnant spread out the evil of the times before the Lord (vs. 2). Their confidence remains steadfast that the Lord will judge their cause and cut off the wicked (vs. 3-4). In response to their cry the Lord answers with a promise to safely preserve the God fearing remnant (vs. 5). Resting on “the words of the Lord” the remnant are confident that they will be kept in this time of trial (vs. 6-8).
PSALM 13 As the suffering and persecution are prolonged through the tribulation, the remnant’s faith begins to falter. Under the pressure of their circumstances they turn inward in self-occupation and become overcome with discouragement. They think the Lord has forgotten them altogether. This leads them to question the Lord’s ways in allowing the trial to continue. They ask, “How long wilt Thou forget me, O Lord?” (vs. 1-4). Recalling their past exercises of trusting the Lord their hearts are once more reassured the Lord will deliver them. Having turned to the Lord in faith the remnant rejoice again (vs. 5-6).
PSALM 14 Circumstances under Antichrist reach their lowest point. Unbridled lawlessness and apostasy run rampant in the land. The remnant view the apostate mass (“the fool”) as totally given over to evil (“all gone aside,” vs. 3). The climax of wickedness having been reached and the world ripe for judgment, God looks down upon the children of men as about to act in judgment (vs. 1-3). As the remnant consider the evil conditions, they anticipate God’s speedy intervention whereby the godly will rejoice in His salvation (vs. 4-7).
PSALM 15 The evil having swelled to formidable proportions the remnant raise the question, “Who will be preserved through the persecutions under the reign of Antichrist to enjoy the Millennial blessings that will flow from the holy hill of Zion?” (vs. 1). This psalm answers their question by presenting the moral features of the godly (vs. 2-5). In the end the Lord will have those who will enter the Kingdom to stand before Him and enjoy His presence. There are two generations mentioned in this series of psalms. The generation of the wicked (Ps. 12:7) and the generation of the righteous (Ps. 14:5), When the Lord intervenes on behalf of the remnant the generation of the wicked will be dealt with in judgment. Then will the generation of the righteous inherit the Kingdom.
PSALMS 16-24 The next three groups of psalms (Ps. 16-18, 19-21, 22-24) foam a cluster of rich meditation of Christ personally as the suffering man and coming Messiah. These psalms of Christ in His life and passion are also a type of what the godly Jewish remnant will pass through in their time of trouble. These psalms also have Christ’s sympathies for the suffering remnant, His intercession to God on their behalf, and God’s delight in Christ and His answer according to Christ’s uprightness in delivering the afflicted remnant into whose sorrows Christ has entered.
PSALMS 16-18 The first series takes us from the remnant’s suffering on account of their godliness on to their deliverance and destruction of their enemies by the coming Messiah.
PSALM 16 Christ formally takes His place among the remnant in spirit. “Preserve Me O God” was His daily prayer when He lived on earth. It will also be the daily cry of the godly remnant as they feel the pressures of ungodliness all around them. “The saints” are the remnant whom the Lord associates Himself with in spirit. In deepest sympathy He enters into every sorrow they pass through even to death (vs. 1-3, 10). The Lord being the portion of their souls, the remnant walk morally separate from the mass of the Jews in the land. They keep themselves from the godless activities (“drink offerings of blood”) of their brethren (vs. 4-8). The latter verses of the psalm have special reference to the death and resurrection of Christ (Acts 2:24-28). As the Lord Jesus looked beyond the trial of suffering and death to resurrection and ascension to the right hand of God, the godly remnant similarly look beyond their trial to deliverance wherein they will rest in the presence of the Lord (vs. 9-11).
PSALM 17 Because of the remnant’s faithfulness to God and abstinence from the ungodly activities of the mass of the Jews they suffer persecution. The first ten verses of this psalm again have reference to Christ. Psalm 16 unfolds His inner life before God; Psalm 17 unfolds His outer life before men. As the Lord Jesus felt opposition from His brethren when on earth, the remnant also will experience similar treatment from their apostate brethren. They pray that they might be kept from the paths of the destroyer (vs. 1-5). Feeling the persecution intensifying the remnant pray for deliverance. They call on God to rid them of their oppressors (vs. 6-14). The psalm closes with the remnant looking for the day when the Lord will rise up on their behalf and bring in deliverance. Then will they behold the face of their Messiah in righteousness (vs. 15).
PSALM 18 Again this psalm has reference to Christ; in His deliverance from the jaws of death by God (vs. 1-18), the glory God has given Him (vs. 19-27), followed by the subduing of His enemies (vs 28-42), and being made head over all nations of the earth (vs. 43-50). But it also has application to Israel and their deliverance in a coming day. The heading indicates this psalm was written after the Lord delivered David from the hand of Saul and all other enemies. David and those who were associated with him during His rejection and flight from Saul (1 Sam. 19-30) are a type of Christ identifying Himself in spirit with the godly remnant who have been forced to flee for their lives from the persecution of Antichrist (of whom Saul is a type). Hence this psalm in its prophetic application places itself at the time when Christ as Israel’s Messiah will have returned in answer to the cry of the remnant in the previous psalm, and have delivered them by putting down Antichrist and subduing their enemies. The remnant rehearse the Lord’s gracious deliverance in appreciation and praise. They speak of the Lord being eight things to them; their Strength, their Rock, their Fortress, their Deliverer, their God, their Buckler, the Horn of their Salvation, and their High Tower (vs. 1-3). The remnant look back in retrospect to their great trial (the tribulation) when they were persecuted beyond measure by the ungodly Jews (vs. 4-6). They recount how the Lord intervened in answer to their cry when He “came down” (the appearing Christ), and delivered them, judging their enemies (vs. 7-15). Then they speak of the Lord drawing them out of many waters (the nations and peoples of the earth—Rev. 17:15) and bringing them to a large place where they are found resting under His delight. This probably refers to the return of the tribes of Israel to their land (Mt. 24:31, Isa. 10:20-22, 11:11-13, 27:12-13, 49:8-26) after the appearing of Christ (vs. 16-28). They acknowledge that their restoration and preservation is wholly of God (vs. 29-33). Having been brought back to the land the armies of Israel will go forth in conquest subduing any remaining enemies situated on their rightful inheritance (vs. 34-42, compare Ps. 108:7-13, Isa. 11:14, Mic. 4:13, 5:5-8, Jer. 51:20-23). After all enemies including the Assyrian (“the violent man”) are put down Israel will be exalted in the earth as head over all nations as the Lord promised Moses (Deut. 26:19, 28:13, Ps. 47:3). The psalm closes with Israel’s praise of Jehovah for His kindness and mercy to them (vs. 43-50).
PSALMS 19-24 This series of psalms consists really of two smaller groups of three psalms each. Psalm 19 is Christ in His creation and Word. Psalm 20 is Christ in His sympathy, and Psalm 21 is Christ in His Kingly glory. Then in Psalm 22 we have Christ as the good Shepherd giving His life for the sheep (Jn. 10:11), Psalm 23 is Christ the great Shepherd brought again from the dead (Heb. 13:20), and Psalm 24 is Christ the chief Shepherd appearing in His Kingly glory (1 Pet. 5:4). We link the two groups together as one series for the prophetic application since J. N. Darby and others have indicated they can be taken so, although not marked as such in His translation. See “Notes and Comments,” Vol. 3, pp. 79, 82.
PSALM 19 This psalm outlines the means by which God will bear testimony of Himself in the tribulation period. Since Christians will be taken out of the world at the rapture (1 Thes. 4:15-18) and the testimony of the gospel of the grace of God no longer preached, God will still have a testimony of Himself to man, namely, through His creation (vs. 1-6) and through His Word (vs. 7-11). God will work through these two testimonies particularly among the Jews who will return to their land early in the tribulation. A remnant among them will be awakened and seek to live uprightly in accord with the knowledge they have of God. The final portion of the psalm shows the effect these testimonies will have upon their soul. There is a searching of heart and a seeking to be kept from the current of apostasy in the land referred to as “the great transgression” (vs. 12-14).
PSALM 20 While Psalm 19 shows how a remnant will be formed and separated from the mass of the Jews by having a conscience toward God, this psalm gives the persecution they will encounter as a result of their faith in Jehovah. Christ enters fully into the sufferings of the remnant; desiring that they be heard by Jehovah in the “day of trouble” (the tribulation—Dan. 12:1, Jer. 14:8, 30:17). He pleads the cause of the remnant and speaks of the time to come when all God’s counsels concerning Himself and Israel will be accomplished; when they will be delivered and able to rejoice in His salvation (vs. 1-5). Meanwhile the mass of the Jews (“the many” Dan. 9:27) will put their trust in the military power (“chariots” and “horses”) of the Beast, the revived Roman Empire, by a covenant which they think will provide protection from the pressures of the Arab nations of the Middle East. Consequently they are “fallen” deeply in to apostasy. The godly remnant, however, will not put their hand in with the apostate mass of Jews (Isa. 8:11-13), but lean upon Jehovah alone whom they trust will deliver them in His time (vs. 7-9).
PSALM 21 is the answer to the call in the previous psalm. Christ as Israel’s Messiah has appeared to deliver the godly remnant by putting down their oppressors. God has heard the intercession of Christ and has granted the desires of His heart regarding His suffering remnant who have been waiting for Him. As Messiah Christ manifests His Kingly glory to the remnant. The use of His tile “Most High” indicates He is about to set up His Kingdom according to the promise given to David (vs. 1-7).
Seeing their Messiah in His Kingly glory and power, the remnant are confident that He will judge the remaining kings of the earth whom they refer to as His enemies (vs. 8-13).
PSALM 22 In the previous psalm the Lord manifested Himself to the remnant as their Messiah, but now they see something more in Him who has come to deliver them. They see it is Jesus of Nazareth, the One whom they, as a nation have rejected and crucified. At once the light will flood into their souls. They will “look upon Him whom they have pierced” (vs. 16) and mourn in repentance (Zec. 12:10-14). This psalm unfolds the atoning sufferings of Christ as realized by the remnant. They now learn that on the cross the Lord Jesus was wounded for their transgression and bruised for their iniquities (Isa. 53:5-6). The heading “Aijeleth Shahar” means “the hind of the dawn of the morning.” With Christ appearing (Ps. 21) and the remnant brought to repentance through the realization of His sufferings on the cross by which they are restored to Him (Ps 22), it is certain a new day is dawning indeed for Israel. The psalm opens with the Lord’s cry of abandonment on the cross (Mt. 27:46). During the 3 hours of darkness God took up the whole question of sin and settled it to His own glory by pouring out His wrath against sin on Christ (vs. 1-3). Then the whole story of the cross is unfolded with its suffering and shame (vs. 4-21a). The “strong bulls” (vs. 12) are the leaders of Israel (the Sanhedrin) in their headstrong character. The “ravening and roaring lion” (vs. 13, 1 Pet. 5:8) is Satan himself who has moved men to crucify Christ. “Poured out like water” (vs. 14) would refer to the tremendous perspiration that results in crucifixion. “His bones... out of joint” (vs. 14) was perhaps caused by the cross being lifted and dropped into its hole and through the weight of His body hanging from the cross. His strength dried up like a potsherd (vs. 15) refers to His bodily weakness and physical exhaustion. His “tongue cleaving to His jaws” (vs. 15) is the result of immense dehydration. The “dogs” (vs. 16-18) who compassed about Him are the Gentile soldiers. The “sword” and the “power of the dog” (vs. 20) are the imperial power of Rome. And the “lions mouth” (vs. 21) is death itself. Such were the sufferings of Christ on the cross. The work He accomplished there in putting away sin by the sacrifice of Himself is the foundation upon which all blessing flows to man. Hence in the latter part of the psalm there is widespread blessing extended to Israel and the nations of the earth. The work of redemption then completed, Christ in resurrection sees the praise that will ascend to God from various groups of men. His “brethren” (vs.22) are perhaps the heavenly company (Heb. 2:12). The “congregation” (vs 22-24) is the remnant. The “great congregation” is all Israel (vs. 25-26). Then finally the Gentile “nations” are mentioned as participating in the praise of Jehovah (vs. 27-31).
PSALM 23 Christ having returned (Ps. 21) and Israel restored to Him through their realization of His work on the cross (Ps. 22), redeemed Israel now speak of the Lord very personally as their Shepherd. This psalm sees Christ as Jehovah-Shepherd guarding and caring for the sheep of His pasture (Ezk. 34:11-13, Ps 77:20, Ps. 95:7, Isa. 40:11). It has particular reference to the protection the Lord will give to restored Israel when enemies are still existent in the earth (Isa. 31:4-5, Zec. 9:8, 12:8). They rejoice over what the Lord has done. He has restored them (“He restoreth my soul”) and caused them to be at rest in their promised inheritance (“to lie down in green pastures”) vs. 1-3. Though they are still in “the valley of the shadow of death” through enemies existent, they fear no evil because the Lord is with them. Overwhelmed by the sense of the Lord’s goodness and mercy they see their future as dwelling in the presence of the Lord forever (vs. 4-6).
PSALM 24 closes the series with Christ the King of glory associating Himself with “the excellent” in the earth—the saints (Ps. 16:3). Having taken possession of the earth by putting down the rebellious nations (“seas” and “floods”— compare Ps. 46:2-3, Ps. 65:7, Ps. 93:3-4), He enters the temple as the triumphant Jehovah. All who have purified themselves will also have the privilege of entering there for worship. This includes the Gentiles as well as Israel (See Isa. 56:6-8, Rev. 7:15) vs. 3-6. The latter part of the psalm shows Him entering His dwelling place on Mount Zion and His glory filling the Millennial temple (see Ezk. 43:1-5) vs.7-10.
Psalms 25-34
PSALM 25 This psalm begins a new series. It takes us back to the beginning of the tribulation when the Jews in mass will be gathered back into their land A godly remnant among them will quickly manifest themselves in lifting up their souls in reality to the Lord (vs. 1). They will express a genuine desire to be preserved from their enemies, to be led of Jehovah, and to be taught His ways (vs. 2-6). Realizing they have not been right with God in times past (perhaps when in dispersion) they fear He might judge them for their sins. This leads them to confess their sins and seek His pardon. Their confession of sins at this time is concerning personal sins committed in their lives, not that of blood-guiltiness in crucifying the Lord Jesus Christ which will come later when they see Him at His coming (Ps. 51:14, Zec. 12:10-14). Not knowing Christ and His finished work on the cross the remnant do not have a purged conscience, and consequently, no peace. But there is a sincere fear of the Lord and a looking to Him to direct their way (vs. 7-14). Because of their real desires to please God, the remnant will suffer reproach from their brethren, the apostate mass of the Jews in the land who have no heart for God. Consequently they will cry out to the Lord in their affliction and look to Him for deliverance when He will arise to redeem Israel (vs. 15-22).
PSALM 26 This psalm is a description of the moral separation of the godly remnant. Through desire to live uprightly before God and in obedience to His Word (vs. 1-3), the remnant realize, to maintain a good conscience, they cannot go on with the wickedness their apostate brethren are engaged in. Hence they seek to walk morally separate from the wicked Jews in the land (vs. 4-5). Although separated from the mass of Jews in their walk and ways, the godly remnant are seen still going with the multitude into the house of God for worship and rejoicing in their privileges there (vs. 6-12).
PSALM 27 In spite of reproach from their brethren, the remnant continue to delight themselves in the Lord and look to Him as the strength of their life. They express their fullest confidence in Him regardless of the manifestations of evil around them (vs. 1-3). They desire, above all else, to enjoy the privileges of the temple with the worship of Jehovah in His appointed place and way. This is something they have been deprived of for the many long years of their dispersion (Hos. 3:4-5). Now back in the land they can desire nothing more than to praise the Lord in His temple. They are confident that even in times of trouble the Lord will be their protection. They anticipate the Lord exalting Israel above all nations as He promised Moses (Deut. 28:13). This encourages them to praise Him all the more (vs. 4-6). In the latter part of the psalm the persecution of the remnant by the ungodly Jews increases. The remnant, therefore, call upon the Lord to rid them of their oppressors and are confident He will do it in His time (vs. 7-14).
Psalm 28 As the “workers of iniquity” (the ungodly Jews) increase in the land, the persecution of the godly remnant intensifies. This causes the remnant to cry out to the Lord more deeply than before. They pray that the Lord would judge the ungodly and reward them according to their evil deeds (vs. 1-5). Confident that the Lord has heard their prayer, they continue to praise Him and wait for His intervention (vs. 6-9).
PSALM 29 In answer to the cry of the remnant in the previous psalm, the Lord at last appears in glory and power. This psalm describes the judgment He will execute (under the figure of a thunder-storm) when He intervenes on behalf of the suffering remnant. It celebrates the day of the Lord and its prostration of all human power. The remnant, therefore, worship the Lord for the way He has answered their prayer (vs. 12). The “voice of the Lord” (a reference to thunder, Job 37:4-5, 40:9) is mentioned seven times as the storm of judgment comes in. The “many waters” over which His voice is heard speaks of the many peoples and nations (Rev. 17:15) that come under His judgment (vs. 3-4). The “cedars of Lebanon,” a type of men in their pride (Isa. 2:11-17) are seen shivered and broken down as the “flames of fire” (lightning) strike from above. The powerful forces of lightning and hurricane are symbols of His consuming judgment (Rev. 8:5, 11:19, 16:18). Compare Lk. 17:24. The lofty mountains of “Lebanon and Sirion” which speak of settled systems of human government (Jer. 51:25, Dan. 2:35) are also moved out of their places. The “hinds made to calve” apparently refers to Israel’s new birth (vs. 5-9). In the end the Lord is seen sitting upon the great waters. This speaks of the nations being put into subjection under Him as He reigns supreme over all (vs. 10-11).
PSALM 30 With the Lord having come and put down Israel’s enemies (Ps. 29), the remnant break out in a song of praise to Him who has delivered them. They praise Him for His healing and restoration (vs. 13), and rehearse their deliverance in a song. Their night of weeping is over and “joy has come in the morning.” A new day now dawns for Israel since Christ, “the Sun of Righteousness” has risen with healing in His wings (Mal. 4:2). The remnant speak of how the Lord answered their prayers in His own time and for His own glory. Their mourning now has been “turned to dancing” and their tongue to sing His praises (vs. 4-12).
PSALM 31 The death of Christ now comes before us. What follows in this psalm shows that once the remnant have been delivered at Christ’s appearing, they will be brought into the knowledge of His work on the cross for them. It is the only ground of blessing for the Jews, the Gentiles, and the church of God. At that time they will “look upon Him whom they have pierced” and realize He died for them. (Zec. 12:10). The first part of the psalm gives the language He breathed while dying on the cross. “Into Thy hand I commend My spirit” was quoted by the Lord Jesus (Lk. 23:46). By the Lord using these words shows that He applied at least a part of the psalm to Himself (vs. 15a). The remnant then acknowledge “Thou hast redeemed me O Lord God of truth.” They rejoice when they realize what He has accomplished for them on the cross and for what has resulted in the great deliverance that is now theirs (vs. 5b-8). Then the language of Christ is again heard as He surrendered Himself into the hand of God (vs. 10-16) In the latter part of the psalm the remnant bless the Lord for His marvelous goodness and kindness (vs. 17-24).
PSALM 32 The remnant having been brought to know the value of Christ’s death for them (Ps. 31), now experience the true blessedness of transgressions forgiven and sin covered (vs. 1-2). But this is not before confession on their part (vs. 4-5). The two-fold result of knowing God as a forgiving God then follows. First, a confident hiding in the Lord for preservation from any further enemies that still exist (vs. 6-7); secondly, guidance from the Lord for the way (vs. 8-9). The psalm closes with the exhortation to the redeemed to rejoice in the Lord (vs. 10-11).
PSALM 33 Consequent upon realizing the blessedness of sins forgiven (Ps. 32), the remnant respond to the exhortation to rejoice in the Lord given at the end of the previous psalm. They praise Him as their Creator and Redeemer in a “new song” (vs. 1-5). The psalm views the Millennium coming in and anticipates all the world fearing the Lord and standing in awe of Him (vs. 6-11). Israel will be the nation the Lord will associate Himself with as His people. They will be blessed above all other nations of the earth. The psalm closes with the godly looking to the Lord in dependence as they wait for the full establishment of the Millennial Kingdom of Christ (vs. 12-22).
PSALM 34 This psalm continues the praise and thanksgiving of the previous psalm, only now it has widened out (“at all times”). The remnant of Israel call on all the earth to unite with them, that together they might magnify the Lord and exalt His name (vs. 1-3). They will preach the gospel of the Kingdom rehearsing abroad the Lord’s marvelous goodness in delivering them out of all their troubles (i.e., the great tribulation). They will appeal to all to “taste and see” His goodness and to trust in Him (vs. 4-8). Israel will also be the Lord’s instructors of righteousness (Isa. 2:2-3, 60:17, Mt. 28:19-20). They will teach the nations to fear the Lord that it might be well with them; to submit to Him that they might enjoy life and length of days in the Kingdom. They will also warn the world of the judgment that will be speedily executed (“cut off”) upon any who practice wickedness under the reign of Christ (vs. 9-22). Compare Ps. 101:3-8 (JND Translation), Zeph. 3:5 (margin), Zec. 5:1-4.
Psalms 35-41
Psalm 35 This psalm begins a new series. The godly remnant are again seen in deep distress suffering persecution from the ungodly Jews in the land. The psalm opens with the remnant crying to the Lord to actively intervene against their persecutors.
They pray for His divine protection (“shield and bucker” vs. 1-3) and set forth a plea for the destruction of their wicked persecutors (vs. 4-10). They spread out before the Lord their circumstances. False witnesses have risen up and laid charges against them of things they have not done (vs. 11-16). The remnant (“the quiet in the land,” vs. 20) look to the Lord and ask “how long” will He leave them in such trying circumstances as they try to live for Him among the ungodly Jews in the land (vs. 17-22). They call again on the Lord to rid them of their persecutors that their mouth may be opened in praise to the Lord for His deliverance (vs. 23-28).
PSALM 36 As the tribulation continues a wicked man rises up among the apostate mass of Jews in the land. He is Antichrist, the Jews’ false messiah and king. The remnant look at him and describe his wickedness in detail (vs. 1-4). Then they turn and look at the Lord, Israel’s true Messiah and King, and think of His greatness and glory. What a contrast! One is marked by evil, the Other by loving-kindness, faithfulness and righteousness. One has left off doing good, the Other is seeking the good of both man and beast (vs. 5-9). Looking to the Lord encourages the remnant and causes them to call on Him to rid them of their persecutors (“workers of iniquity”) and bring in the Kingdom with power (vs. 10-12).
PSALM 37 Having realized the great power of the Lord to bring in the Kingdom (Ps. 36:5-9), the remnant counsel themselves not to fret because of the workers of iniquity in the land. As the Lord bears long with the evil doers so must they who wait on Him for deliverance. They are exhorted to trust in the Lord and wait on Him until He intervenes on their behalf (vs. 1-6). Antichrist (“the wicked”— singular) for a time appears to prosper in his wickedness, but the remnant remain confident that he will not continue long (vs. 7-13). They are equally sure that the apostate Jews (“the wicked”— plural) who persecute them will also be cut off (vs. 14-22). In the meanwhile the remnant’s portion is to seek to walk uprightly before the Lord and wait on Him. He will preserve them through their time of trial (vs. 23-34). The psalm closes with the remnant anticipating Antichrist and his followers being removed from power through judgment and them being delivered (vs. 35-40).
PSALM 38 The next two psalms (Ps. 38-39) present the sufferings of the remnant under the governmental dealings of God. Adding to the sorrows they already are experiencing (through persecution from their brethren), they feel the chastening hand of the Lord upon them on account of their sins. The arrows of conviction pierce their conscience as their sins are brought to remembrance (see heading). They realize they have to do with a holy God and this gives them no rest (vs. 1-8). Overcome with grief over their own sins and persecution from the ungodly Jews (vs. 9-17) they make confession to the Lord (vs. 18) and call on Him to “make haste” to deliver them (vs. 19-22).
PSALM 39 In despair the remnant make a resolution not to sin with their tongue. They hope that this will bring divine favor and hasten their deliverance. However, this self-imposed restraint doesn’t last and they do the very thing they said they wouldn’t (vs. 1-3). This brings them to a greater realization of their helplessness. They look to the Lord that He might teach them to know their own heart. At length they learn the humbling lesson that there is no good thing in the flesh; that man in his best state is altogether vanity (vs. 4-6). Disappointed from their own failures and weaknesses the remnant cast themselves on the Lord to deliver them from their transgressions. Feeling they are under the stroke of divine wrath, they cry out to the Lord that He would spare them from such chastening (vs. 7-13).
PSALM 40 This psalm is Christ’s resurrection song. Having waited patiently for Jehovah to deliver Him from the horrible pit of suffering into which He entered by the will of God for the blessing of His people, He is heard and delivered from death by resurrection. The psalm also recounts His perfect obedience as a faithful witness for God in this world, and His bearing and confessing the sins of His people. In application to the remnant this psalm opens out their deliverance. They speak of how the Lord has come in and brought them out of their pit of suffering and established their goings which has resulted in a song in their mouth even praise unto their God (vs. 1-3). Appreciating what the Lord has done for them the remnant voluntarily yield themselves to God. They preach righteousness and declare His faithfulness and salvation to all (vs. 4-10). Though enemies still existent in the earth, the remnant express their need of the Lord’s protection and care. They look to the time when the Lord will fully rid them of all oppressors (vs. 11-17).
PSALM 41 This psalm closes the first book of the Psalms recapping the whole position of the remnant. It is kind of an appendix restating the main elements of their circumstances. They are seen suffering under persecution in the tribulation period (“time of trouble”— Dan. 12:1). Yet there is confidence on their part that the Lord will preserve them (vs. 1-3). There is also the remnant’s confession of sins and humiliation (vs. 4-8). But most notable the psalm describes the treachery of Antichrist (“mine own familiar friend”) who leads the attack against the remnant (vs. 9-10). The psalm closes with deliverance for the remnant and their being set before the Lord with a song of praise (vs. 11-13).