In this book (Ps. 42-72) the circumstances the godly remnant find themselves in are far more trying than that of the first book. Antichrist will have risen in the land and be received by the apostate mass of Jews as their (false) Messiah (Jn. 5:43, Dan. 11:36-39). More than this, Antichrist will have set up an idolatrous image, the abomination of desolation (Mt. 24:15, Rev. 13:14-15), in the temple and will be forcing all in the land to worship it. When the godly remnant, for conscience sake, refuse to worship the image, the bitter hatred of the Beast and Antichrist will be drawn out after them. They will unleash the most terrible persecution this world has ever known (Mt. 24:21-22, Dan. 12:1, Rev. 12:13) upon all in their realm who refuse to bow to the image and especially upon the godly remnant. This is the great tribulation which will continue for the last 3½ years of Daniel’s seventieth week. The key to the second book is Isa. 66:5. On account of the city of Jerusalem and the land of Israel being given up to the wickedness of idolatry Antichrist will bring in and the terrible persecution he will cause, the godly remnant will be forced to flee out of Jerusalem (Mt. 24:15-21) to the mountains, the caves, and the dens of the earth for safety. In the first book they were seen going with the multitude to the house of God, but now they are no longer able to frequent the temple (Ps. 42:4, Ps. 55:14). They are viewed as cast out by their brethren. The psalms in the second book describe the feelings of the godly remnant during this period (the last 3½ years of Daniel’s seventieth week)
The Spirit of God has selected certain psalms that were written at different times and places when the writer was at a distance from the house of God. The headings of the psalms of this book indicate that most of them were composed at a time when David (a type of Christ) was not yet accepted by his people as their king. They were written when he and his faithful few (a type of the godly remnant) were in an outside place hunted by Saul and later by Absalom (both are types of Antichrist). These psalms form the background for the prophetic application when the godly remnant will be cast out by their brethren, the apostate Jews. In practically every psalm where the remnant are seen persecuted and under oppression, there is some indication that they are outside Jerusalem and at a distance from the temple and its privileges. Ps. 42:4, 6, Ps. 43:3-4, Ps. 44:11, 14, 19 (JND Translation— “the place of jackals”— the wilderness), Ps. 52 (heading), Ps. 55:6-7, 9, 14, Ps. 56 (heading), 8, Ps. 57 (heading), 9, Ps. 60:1, Ps. 61:2, Ps. 63 (heading), 1-2, Ps. 65:4-5, Ps. 66:13-15, Ps. 68:6, 13 (JND Translation, “the sheepfolds”— which are situated in the remote places of the countryside), Ps. 69:8, Ps. 71:20. As a result their prayers are not addressed to the LORD (Jehovah) as in the first book, but to God (Elohim) which denotes their distance from the sanctuary and lack of enjoyment of their covenant blessings. Elohim is used 164 times. Lord is used sometimes in this book but usually it is “Lord” (lower case letters which is Adonai) which is different from “LORD” (capital letters is Jehovah). These psalms addressed to God (so called Elohistic Psalms), Ps. 42-83, extend part way into the third book, to when the Lord judges Israel’s enemies and restores them to himself (Ps. 83:18). The psalms that follow (Ps. 84-150) are again addressed to the LORD (Jehovah) which signifies the establishment of His covenant relationship with His people Israel in reality (Ex. 6:2-4).
Adding to the sorrow the godly remnant will suffer from the rejection of their brethren the apostate Jews, they will also experience oppression from the Gentiles, particularly the Arab nations into whose lands they have been forced to flee. The Gentiles who oppress them are referred to as “the enemy.” (See JND, “Synopsis of the Books of the Bible,” Ps. 42-44) Ps. 42:9-10, Ps. 43:2, Ps. 44:11-14, Ps. 54:3, Ps. 55:3, Ps. 56:1-2, Ps. 59:1-2, Ps. 64:1-2, Ps. 68:1.
Although the second book particularly focuses on the sufferings of the godly remnant in the great tribulation when they will be cast out by their brethren, some of the Psalms within the book look on to the remnant’s deliverance and the establishment of the Kingdom of Christ.
This book has been referred to as the Exodus section of the Psalms. In the book of Exodus, the children of Israel experienced in principle something of the same thing the godly remnant will experience in a coming day. The children of Israel were in a strange land (Egypt) away from the land of promise (Canaan) under the cruel affliction of a wicked king (Pharaoh). The godly remnant in these Psalms as we have noticed are also seen as away from the land of promise on account of the wicked king (Antichrist) ruling there. The children of Israel in the first chapters of Exodus were not in the knowledge of the Lord as Jehovah. So also the godly remnant will cry to God rather than the LORD. When the children of Israel in Egypt groaned under their oppression the Lord heard it and arose to deliver them eventually judging the cruel king (Pharaoh). Exodus begins with the moans and groans of God’s people and ends with their deliverance and the glory of the Lord descending upon His dwelling place on earth (Ex, 40:34-35). The second book of the Psalms also begins with the groans of the suffering remnant and ends with their deliverance in the glorious Kingdom of Christ.
The various series of psalms in the second book are; Ps. 42-49, Ps. 50-51, Ps. 52-60, Ps. 61-68 (See JND, “Notes and Comments,” vol. 3, p. 137), Ps, 69-72. Each group (except Ps. 50-51, which really is an appendix to the preceding series) begins with the remnant’s suffering (being cast out) and ends with the coming of the Lord in power to deliver them and establish His Kingdom.
Psalms 42-49
Psalm 42 The godly Jewish remnant cast out by their apostate brethren (Isa. 66:5) are described as a beleaguered deer far from its native waterbrooks panting for water. Cast down through discouragement they sorrow over their deprivation of the privilege to worship in the house of God (vs. 1-5) From outside the land (vs. 6) they cry to God to sustain them in their trial (vs. 6-11).
PSALM 43 Being cast out the godly remnant suffer under a double character of persecution: from their apostate brethren (“the ungodly nation,” vs. 1), and from the Gentiles (“the enemy,” vs. 2) into whose lands bordering Israel they have been forced to flee. The remnant call upon God (Elohim) to bring them back, that they might again approach the altar of God and enjoy the privileges of the temple (vs. 3-5).
PSALM 44 While the godly remnant wait for deliverance they recall an occasion in Israel’s history when the land was once before given up to wickedness and idolatry when the Canaanites possessed it, As they think upon the power of God that drove out the ancient idolators and brought in the children of Israel, they realize that if they are going to brought back it must be by the same divine power (vs. 1-8). Feeling the oppression of the Gentiles into whose lands they have had to flee (vs. 9-22), they call upon the Lord (Adonai) the more earnestly to come and deliver them (vs. 23-26)
PSALM 45 In answer to their cries in the previous psalms, the remnant exult as they see the Messiah coming in His royal majesty and power (vs. 15). The Lord as a conquering warrior King puts down His enemies with His sword of judgment (Deut. 32:4143). Having taken His throne in Zion (Jerusalem), the Lord owns and exalts the afflicted remnant and unites Himself with them in all His glory, as in a wedding, before the presence of all the earth (vs. 6-17). The queen is Jerusalem. The Kings’ daughters are the cities of Judah. The virgins are the godly remnant that have kept themselves unspotted from the abomination of desolation set up by Antichrist. The daughter of Tyre and the rich peoples are the converted Gentile nations (Zee. 2:11). All willingly bow before the King in homage.
PSALM 46 Psalms 46 to 49 open out the glorious results of the advent of the King. Psalm 46 shows that although the Lord has returned (Ps 45), the remnant are still not fully at rest in their land. They turn to God again for refuge and further deliverance as they see the Gentile nations (particularly those under Gog—Russia) rising up against them as waves of an angry sea (vs. 1-3). The seas are a well-known figure in Scripture of the rebellious nations of the earth (Rev. 17:15, Ps. 65:7, Ps. 93:3-4, Isa. 17:12, etc.). With the Millennium (the 1000-year reign of Christ) about to begin, indicated by the Lord dwelling in Zion as the “Most High,” (His Millennial name) He will not allow the city to be taken (vs. 4-5). Compare Isa. 59:19-20, Zec. 9:8, 12:8, Nah. 1:9. The Lord rises up on behalf of restored Israel and destroys the heathen armies bringing peace to the troubled world (vs. 6-11).
PSALM 47 All enemies now having been put down, the earth is called to acknowledge Christ as King (vs. 1-2). Israel is then brought into the place of head over all nations (Deut. 28:13, Ps. 18:43) according to the original purpose of God (vs. 3-4). Having established His Kingdom, the Lord returns to His throne in the heavens upon which He will reign as King over the whole world (vs. 5-9). Compare Ps. 103:19. The converted Gentile nations willingly join themselves to Israel and their God (vs. 9, JND Translation). See also Zec. 2:11.
PSALM 48 Jerusalem is established as the metropolitan center of the Millennial earth; the capital city of the world. Compare Isa. 2:2-3. It is the city of the great King, the Lord Jesus Christ (vs. 1-3). All nations who had come against it have been defeated by His power (vs. 4-7). The city is now the place of Israel’s joy and worship (vs. 8-14).
PSALM 49 The establishment of the Kingdom of Christ is announced to all the world. Both those of a low and high degree, the rich and the poor, are called not to trust in riches but in the Lord.
PSALMS 50-51 The next two psalms form an appendix to the previous series. They show the way the Lord will produce repentance in His people (Israel) which will ultimately lead to their blessing.
PSALM 50 Having taken His place in Zion, the Lord undertakes to judge His people whereby the wicked are purged from among the godly. Compare Ezk. 11:9-10, 20:34-38, The Lord first gathers His people before Him, then heaven and earth are called to witness the vindication of His righteousness in executing judgment on them (vs. 1-6). The righteous (“my people”) are reproved first for their empty ritualism. He admonishes them that true worship must be from the heart (vs. 7-15). Then the wicked are addressed. The Lord declares that they have no part with Him in His covenant because they hate the instruction of His Word, and condone evil, immorality, lying, and false witness (vs. 16-21). The psalm closes with an appeal to offer praise to God from the heart or be torn in pieces by His judgment (vs. 22-23).
PSALM 51 This psalm gives the response to the charges laid in the previous psalm. They were exhorted to call upon the Lord in the day of trouble (Ps. 50:15). Now broken in repentance the remnant do so. They pour out their souls in full confession of their sins. So deep is the repentance that they trace it to the root—the sin nature (vs. 1-6). They call on the Lord to thoroughly cleanse them from their sins and to restore the joy of salvation (vs. 7-13). The Jews (the two tribes) particularly will own “blood-guiltiness” in the death of Christ. See Mt. 27:25, Acts 2:23, 3:13-15. There is no attempt now to offer any outward legal sacrifices (compare Ps. 50:7-14). They have simply a broken and contrite heart which God only can accept. This leads to their full restoration (vs. 14-19),
Psalms 52-60
PSALM 52 This psalm begins a new series taking us back into the great tribulation where the godly remnant are seen suffering under persecution from their apostate brethren and Antichrist. The heading of the psalm indicates the remnant have had to flee. David and those associated with him at the time of his flight from Saul, are a picture of Christ identifying Himself in spirit with the godly remnant who must flee on account of Antichrist’s persecution of whom Saul is a type. Antichrist has lifted himself up as a mighty one among the apostate Jews and has been gladly received by them. The godly remnant, however, see his true character of wickedness (vs. 1-4). Assured that he cannot continue they foretell his doom (vs. 5-7), while for themselves they trust in the mercy of God and wait for His deliverance (vs. 8-9).
PSALM 53 Scattered in the land and among the Gentiles (Ps. 55:6-7, 9, 14, Ps. 56:8, Ps. 57:9, etc.) the remnant view the current of apostasy growing among men. They observe that the children of men have thrown off all recognition of God. They see that “everyone of them have gone back and become filthy; that there is none that doeth good, no not one.” Psalm 14 is quite like this psalm. The difference being that Psalm 14 is more a description of the Jewish fool whereas Psalm 53 is more the Gentile fool. The second book of the psalms views the remnant outside the city of Jerusalem and often the land of Israel as well where, in Gentile surroundings, they observe the apostasy among them.
PSALM 54 This psalm, again written from an outside place—the wilderness of Ziph where David and company fled from Saul, indicates the remnant have fled. Cast out they suffer under a double character of persecution; from the Gentiles (“strangers,” vs. 3) into whose lands bordering Israel they have fled, and from their own apostate brethren (“oppressors,” vs. 3). Confident that God will hear their prayers, the remnant look to the time when the Lord will deliver them and they will once more be at liberty to worship Him (vs. 4-7).
PSALM 55 This psalm was written when the heartbreaking news of the treachery of Ahithophel reached David and the people who had fled from Jerusalem (2 Sam. 15:31). It describes in its prophetic application, the sorrow the godly remnant will have when they learn the covenant with the Roman Beast (Dan. 9:27) has been broken (vs. 20). Suffering under persecution from both the Gentiles and the wicked apostate Jews (vs. 3), the godly remnant are overwhelmed with discouragement (vs. 4-5). Their only recourse is refuge in the wilderness (vs. 6-8) as they see the city of Jerusalem wholly given up to wickedness (vs. 9-11). Antichrist in all his deceitful wickedness had professed to be among the godly and went with them into the house of God in the first 3½ years of the tribulation (the first book of the Psalms), but now has turned against them. This casts the godly remnant upon God that they might be preserved.
PSALM 56 Again, this psalm was written when David was outside the land (see heading). The wandering remnant (vs. 8) continue to feel oppression from both their apostate brethren and the Gentiles. They turn to the Word of God for comfort, encouragement and guidance (vs. 4, 10). Having renewed confidence in God they lift up their hearts in praise while they wait for deliverance (vs. 10-13).
PSALM 57 The persecuted remnant having put their trust in God’s word (Ps. 56) turn to heaven for help. They realize that if deliverance is going to come it can only be from above. They look to God to send the Messiah for their deliverance (vs. 1-3). Still feeling the oppression from those who seek their lives (vs. 4-6), their hearts remain fixed and steadfast in God (vs. 7-11). Although the remnant are outside the land (“among the peoples”— Gentiles, JND Translation) and away from the temple, it does not stop them from praising God and exalting Him.
PSALM 58 This psalm describes the condition of things in the land of Israel just prior to the Lord’s coming (the appearing of Christ) to deliver the godly remnant. The government in the land under Antichrist, the willful king (Dan. 11:36-39), is seen as wholly corrupted. The judges (government officials, etc.) work wickedness and violence. All righteousness is gone (vs. 1-5). The remnant realize that iniquity cannot go on unjudged. They cry to God that the wicked would be punished (vs. 6-11).
PSALM 59 While Antichrist continues to hunt the afflicted remnant (see heading), the city of Jerusalem is suddenly surrounded by Gentile nations (“dogs” vs. 5-6, 14). The Assyrian has entered the land and is proceeding to desolate it. This is the first attack of the Assyrian—the King of the North and his Arab confederacy, Dan. 11:40-43. Seeing the power of the heathen armies, the remnant cast themselves upon God that they might be preserved (vs. 9, JND Translation). They cry to God that He would judge the enemy (vs. 10-13), and look for the morning of their deliverance when the Sun of Righteousness (Mal. 4:2) will arise with healing in His wings (vs. 16-17).
PSALM 60 Unlike the other psalms in this series which were written when Saul (a type of Antichrist) reigned and David (type of Christ) was not yet accepted by his people, this psalm was written when Saul was removed from reigning in Israel and David was made King. More than this the heading also indicates that David had triumphantly defeated the enemies of Israel (2 Sam. 8:3, 12-13, 1 Ki. 11:15, 1 Chron. 18:12). The setting of this psalm then prophetically views things at the time when Christ will have come back in power and judged the heathen nations who have made their inroads into the land of Israel as noted in the previous psalm. The remnant pray for the restoration of the nation of Israel who have been scattered to the four winds (Mt. 24:31—the ten tribes) vs. 1-5. In answer the Lord lays claim to Israel’s full inheritance on both sides of Jordan River (vs. 6-8). The closing verses show the armies of restored Israel being led out by the Lord in conquest to take possession of their rightful inheritance He has claimed for them (vs. 9-12).
Psalms 61-68
PSALM 61 This psalm begins a new series taking us back into the great tribulation where the godly remnant are again seen suffering under the persecution of Antichrist. The remnant feeling their isolation are overwhelmed with discouragement. They cry to God for help from outside the land (vs. 1-2). Although overcome with depression their faith rises to thank God for His preservation thus far. They look forward to the time when they will be brought back to the temple and its privileges (vs. 3-8).
PSALM 62 In this psalm the faith and confidence of the godly remnant rises higher still. Even though evil is prevailing around them, they are able to rest in God peacefully as they wait for deliverance. As they wait they encourage one another to trust in God alone (vs. 7).
PSALM 63 The remnant are still outside Jerusalem (see heading, “in the wilderness”) waiting for deliverance. Being deprived of the privileges of the temple they thirst for God. They acknowledge that nothing short of Him alone will satisfy their souls. They long to see His power and glory as they had in times past when they frequented the house of God in the first 3½ years (vs. 1-2). But now in the outlying places of the land deprived of the temple, they discover they can still enjoy the loving-kindness of God Himself. This leads their hearts out in praise to Him (vs. 3-7).
PSALM 64 The godly remnant continue to feel the double character of persecution from the Gentiles (“the enemy”) and from the apostate Jews who follow Antichrist (“the wicked” or “workers of iniquity”) vs. 12. They appeal to God about their persecutors who hunt them day and night (vs. 3-6). In answer to their many prayers, at last God suddenly intervenes (the appearing of Christ) to judge their adversaries and deliver them (vs. 7-8 JND Translation). Compare Luke 18:1-8. The whole earth will be made to fear God and to cringe before Him (vs. 9, Ps. 66:3, Ps. 81:15 JND Translation). Those who are righteous in heart will rejoice that the Lord has returned in judgment to put down the wicked and establish His Kingdom. With Christ viewed as having now come back, the name “LORD” (Jehovah) is appropriately used rather than “God” (Elohim) which is characteristic of the second book (vs. 10).
PSALM 65 This psalm together with following psalms of this series open out the glorious results of Christ’s return. Praise at first will be silent in Zion because Israel first needs to be restored to the Lord (vs. 1-2 JnD Translation). But after their sins are confessed and put away, they draw near to the Lord rejoicing in their salvation (vs. 3-5). After Israel is seen restored to the Lord and rejoicing in His presence, reference is made to the waves of the restless sea rising up. The sea is a well-known figure of the rebellious nations of the earth (Rev. 17:15, Ps. 46:2-3, Ps. 93:3-4, Isa. 17:12, etc.). It is the nations led by Russia who will rise up after the Lord has returned and restored Israel. The Lord stills the waves of the raging sea with His mighty power. The nations that have gathered together in rebellion are put down (vs. 6-7). Afterward the Lord’s glory is manifested throughout the whole earth as the Millennium comes in (vs. 8-13).
PSALM 66 Restored Israel summons the earth to submit to the Lord and worship Him (vs. 1-4). The remnant will spread the knowledge of God and His ways to the nations declaring His goodness in delivering them (vs. 5-20).
PSALM 67 Israel becomes the channel of blessing to the people of the Millennial earth. They teach the nations to worship God.
PSALM 68 is a cap on the whole series. It is kind of a review or summary of the foregoing psalms. In a certain sense it could stand alone, complete in itself. The psalm begins with the cry of the remnant to God to arise and deliver them by scattering their enemies in judgment (vs. 1-2). This is followed by their rejoicing as they see the Lord coming (“riding upon the heavens”) for their deliverance (vs. 3-6). The Lord then is seen going forth to judge the armies of the kings that are gathered in the land. In the midst of the judgments executed on their enemies, the remnant is seen as a dove (an affectionate name the Lord uses for His beloved remnant—see Song of Solomon 2:14, etc.) with wings of silver and feathers of gold which speaks of them being in the good of redemption(vs. 7-14). As a victorious King, the Lord then secures Zion (“the hill of God”) for God, associating Himself with the remnant there (vs. 15-20). The occasion is correlated with Israel’s history at Sinai where they entered into a covenant with the Lord (Ex. 19, Heb. 9:18-20), but now it is a new covenant the Lord makes with His people (Jer. 31:31-34). The ten tribes are also seen returning to the land from among the nations and joining the rejoicing (vs. 22). While all Israel is rejoicing before the Lord (vs. 24-29), another multitude of spearmen (warriors) gather for war (vs. 30). This perhaps is the armies of Gog attempting to overthrow re-established Israel (Ezk. 38:11-12). After these multitudes are judged, all remaining nations willingly submit to the Lord on account of His mighty power (vs. 31-35).
Psalms 69-72
PSALM 69 This psalm begins the final series in the second book again taking us back into the great tribulation when the godly Jewish remnant are found suffering under Antichrist. The remnant are hated without a cause by their apostate brethren (vs. 1-6). The Lord fully enters into their sorrow. The hatred they experience from the Jewish nation was perfectly felt by Him on the cross when He was hated by the nation without a cause (Jn. 15:23-25). Deeply feeling the reproach of their brethren on account of their zeal for Jehovah (vs. 7-12), they cry to Him for deliverance (vs. 13-21). The remnant pray for the destruction of the ungodly Jewish nation who are oppressing them (vs. 22-28). Their only encouragement is to look forward to the time when the Lord will intervene in judgment on their behalf. This causes them to rejoice with thanksgiving and praise (vs. 29-36).
PSALM 70 The remnant cry the more urgently (“make haste” is mentioned three times in five verses) to God to make a speedy return to deliver them from the oppression under which they are suffering from the apostate Jews.
PSALM 71 The remnant continue to cry to God for deliverance from the oppression under Antichrist— “the unrighteous and cruel man” (vs. 1-4). They look back at their whole trial through which they are passing and marvel at God’s miraculous preservation (vs. 5-8). The remnant feeling the wear of the ordeal compare themselves to an old man who has come to the end of his strength. Consequently they cast themselves upon the Lord’s strength (vs. 9-18). Deliverance finally comes for the remnant at the end of the psalm. They rejoice that God has done great things for them. This will be, of course, at the time when Christ as the Son of Man appears. They speak of being revived and brought up again from the depths of the earth (vs. 19-21 JnD Translation). As a result they sing praise to God for their deliverance and rejoice that they have been redeemed from the hand of their wicked oppressors who have been confounded and put to shame (vs. 22-24).
PSALM 72 With the godly remnant of Jews delivered (Ps. 71:19-24), the Kingdom of Christ is then established in power and glory. All nations are subdued under Him as He reigns supreme over all. This is the Millennium.