In the third book (Ps 73-89) things sink to their lowest point. To add to the godly remnant’s sorrow of rejection by both their brethren and Gentiles, terror strikes through them as they see the King of the North’s armies desolating the land (Dan. 11:40-4240And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. 41He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. 42He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. (Daniel 11:40‑42)). This will be used of God to bring them to the bottom; to deep repentance (Joel 2:12-1712Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: 13And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. 14Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? 15Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: 16Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. 17Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? (Joel 2:12‑17)) which will lead to confession of blood-guiltiness in the crucifixion of Christ at His coming. The key to the third book of the Psalms is Isaiah 18. That is, the Jews having been gathered back into their land are attacked by a northern army. The psalms in this book describe the feelings of the godly remnant at the time when two-thirds of the nation (the Jews) will be cut off in death (Zec. 13:88And it shall come to pass, that in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein. (Zechariah 13:8)) by the northern invaders. Desolation, death, and destruction resulting from the invasion is seen throughout the book (Ps. 73:18-19, 27, Ps. 74:1-8, 19, JND Trans footnote, Ps. 75:3, Ps. 76:10, Ps. 78:62-64, Ps. 79:1-3, 10, Ps. 80:12-13, 15-16, Ps. 83:2-4, Ps. 84:3, Ps. 86:14, Ps. 88:1-18, Ps. 89:40-48). The godly remnant who will have fled into hiding from the persecution of Antichrist, will be preserved from the invading armies, but the apostate Jews in the land, however, will be slaughtered by the thousands.
The godly remnant will see the land of Israel devastated by the invasion of northern armies and cry to God for help. There is a difference in the prayers of the remnant in the second book from that in the third book. The prayers in the second book are primarily to God for the destruction of Antichrist and his wicked followers. The prayers in the third book are to God for the destruction of the northern invaders and for the restoration of the nation.
The third book has been referred to as the Leviticus section of the Psalms. Leviticus being the priest’s book, teaches approach to God in holiness on the ground of a sacrifice, and has much to do with the sanctuary (Lev. 1:11And the Lord called unto Moses, and spake unto him out of the tabernacle of the congregation, saying, (Leviticus 1:1), etc.). The third book of the Psalms also has the sanctuary very much in view (Ps. 73:17, Ps. 74:2-4, 7, Ps. 75:2, Ps. 76:2, Ps. 77:13, Ps. 78:54, 60, 69, Ps. 79:1-2, Ps. 82:1, Ps, 84:1, 3-4, 7, 10, Ps. 87:1-2, 5, Ps. 89:5, 7).
The various series of psalms within this book are Ps. 73-78, Ps. 79-87, Ps. 88-89. Each series begins with the destruction of the land by the invading armies of the King of the North and goes on to show the coming of the Lord to deliver the godly Jewish remnant, the putting down of their enemies in judgment, and the restoration of the ten tribes of Israel.
Psalms 73-78
PSALM 73 The godly Jewish remnant are perplexed as they look on their apostate brethren living in wickedness in the land with all the wealth they have amassed to themselves (Isa. 2:7-87Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots: 8Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made: (Isaiah 2:7‑8)) during the period of their dispersion. Having returned to the land of Israel (vs. 10) in the tribulation, they live in open apostasy having no regard for God (vs. 1-12). The remnant complain of their lot. They have sought to be upright before God but apparently it has not brought them good. They are reproached and persecuted (vs. 13-16). But turning to God the remnant find a solace in His sanctuary. They learn that the apostates cannot go on long in their wickedness (vs. 17). The godly remnant then see swift destruction coming upon the apostate mass of Jews in the land as a penal consequence of their wickedness and apostasy (vs. 1820). The whole land is desolated by the invading armies of the north (Dan. 11:40-4340And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. 41He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. 42He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. 43But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps. (Daniel 11:40‑43)). The remnant become ashamed of envying the apostates and look wholly to the Lord for their preservation as the northern armies pass through (vs. 21-28).
PSALM 74 Still feeling cast off the remnant take account of the destruction caused by the invading armies of the King of the North. They see the temple destroyed and burned with fire (vs. 1-11). The remnant cry to God for the nation as they see it desolated. They call upon Him Whose power has ordered creation to execute judgment on the invading enemy praying that they will be preserved from “the greedy troop” (vs. 19, JND Translation) vs. 12-23.
PSALM 75 This psalm contains the Lord’s answer to the cry of the remnant in the previous psalm. He tells them (probably through the voice of prophets among them) that “when He shall reach a set time,” He will come in judgment on the enemies who have desolated the land. He encourages them that although “the land” and “the inhabitants” (the apostate Jews who have received Antichrist) have been desolated, He still is in full control behind the scenes bearing up the pillars (vs. 2-3, JND Translation footnotes). The “horn” that has been lifted up (Antichrist) has been put down not from the east, west, or south, but from the invading armies of the north (vs. 4-6). The remnant learn that it is really God who is the judge. He has ordered this judgment on the apostate mass of Jews and has executed it through the northern invaders. In spite of all that has happened they are assured that the Lord is about to intervene and pour out judgment on these enemies (vs. 7-10).
PSALM 76 The glory of the Lord has appeared in the land (vs. 4). The Lord has returned from heaven (vs. 8) to judge the armies who have gathered there (vs. 1-9). Compare Dan. 11:4545And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. (Daniel 11:45), Joel 2:2020But I will remove far off from you the northern army, and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savor shall come up, because he hath done great things. (Joel 2:20). God has made “the wrath of man to praise Him,” in that the hatred of the King of the North and his confederate armies have been used to accomplish God’s will in executing judgment on the apostate Jews who have received Antichrist. But now the Lord has executed judgment upon these “kings of the earth” (vs. 10-12).
PSALM 77 The remnant is now delivered. The tribulation is over. They look back in retrospect at the goodness of God in answering their prayers and bringing them through the time of their greatest trial (vs. 1-3). Although delivered they are not yet in the enjoyment of their covenant blessings. There is no praise in this psalm. They still have many doubts and fears (vs. 4-9). But in turning to God their confidence is restored as they realize they have been delivered from their enemies by the judgment of God (vs. 10-20).
PSALM 78 This psalm in its prophetic application is a parabolic account of the return of the ten tribes to the land of Israel after the tribulation (Mt. 24:29-31). The psalm recounts the history of Israel when they journeyed from Egypt to Canaan. This historic journey is often correlated in the Prophets with the future journey of the tribes of Israel back to their promised land (Isa. 11:15-16, 51:9-11, Jer. 16:14-1514Therefore, behold, the days come, saith the Lord, that it shall no more be said, The Lord liveth, that brought up the children of Israel out of the land of Egypt; 15But, The Lord liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers. (Jeremiah 16:14‑15), Ezk. 20:34-3634And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out. 35And I will bring you into the wilderness of the people, and there will I plead with you face to face. 36Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord God. (Ezekiel 20:34‑36), etc.). There is a definite analogy between the two journeys. The children of Israel set out from Egypt, passed through the wilderness where they were tested, and came into the promised land. The returning tribes of Israel will also come up out of every part of the world (of which Egypt is a type—Ezk. to the land of 20:34), into the wilderness where they will be tried (Ezk. 20:35-3935And I will bring you into the wilderness of the people, and there will I plead with you face to face. 36Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord God. 37And I will cause you to pass under the rod, and I will bring you into the bond of the covenant: 38And I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel: and ye shall know that I am the Lord. 39As for you, O house of Israel, thus saith the Lord God; Go ye, serve ye every one his idols, and hereafter also, if ye will not hearken unto me: but pollute ye my holy name no more with your gifts, and with your idols. (Ezekiel 20:35‑39)), and then be brought into the promised land (Ezk. 20:40-4440For in mine holy mountain, in the mountain of the height of Israel, saith the Lord God, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the firstfruits of your oblations, with all your holy things. 41I will accept you with your sweet savor, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen. 42And ye shall know that I am the Lord, when I shall bring you into the land of Israel, into the country for the which I lifted up mine hand to give it to your fathers. 43And there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall lothe yourselves in your own sight for all your evils that ye have committed. 44And ye shall know that I am the Lord, when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord God. (Ezekiel 20:40‑44)). As the tribes return to their homeland after being scattered over the whole earth for nearly 2800 years, they will no doubt go over their history with all its failure as this psalm shows. They will acknowledge that on the ground of responsibility they have utterly failed. Owning it to the Lord, they will learn that the restoration of Israel is only on account of the sovereign grace of God (see vs. 65-69). The psalm closes with a lovely picture of Christ (David being a type) reigning as King over His people in what typically speaks of the Millennium.
Psalms 79-87
PSALM 80 While the remnant wait for God’s intervention they utter a 3-fold prayer for the restoration of the nation (vs. 3, 7, 19 JND Translation), They speak to God of the nation under the well-known figure of the vine, reminding Him of His marvelous care for them in times past (vs. 1-11). Confused and troubled they ask why He has allowed it to be trampled down by a “wild boar” (the unclean Gentile armies of the King of the North) and burned with fire (vs. 12-16). They pray for God’s hand to be upon the Man of His right hand (Messiah), knowing their only hope of restoration is in Him (vs. 17-19).
PSALM 81 Anticipating restoration the remnant yearn for the trumpet to be blown in the new moon (the feast of trumpets, Lev. 23) symbolizing Israel’s national ingathering and restoration (vs. 1-5). While they wait for the Lord’s intervention, He speaks, reminding them that when they cried to Him in the past and He delivered them, they afterward rebelled (vs. 6-16). In this He tests the reality of their desire for Him. The Lord then testifies that if they only would hear His word and walk in His ways, He would surely rid them of all their enemies.
PSALM 82 God’s presence is now known in Israel. The Lord has returned (the appearing of Christ) in answer to the cry of the remnant in the preceding psalm. He is seen judging those in the place of authority in the land of Israel (Antichrist, the willful king and other of his government officials Dan. 11:3939Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain. (Daniel 11:39)). Judgment must begin at the house of God (1 Pet. 4:1717For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? (1 Peter 4:17)). Those who have taken that responsible place are judged first (vs. 7). The Lord applied this psalm to the time of His first coming (Jn. 10:3434Jesus answered them, Is it not written in your law, I said, Ye are gods? (John 10:34)), but did not speak of judgment at that time because He had come in grace to save. But when He comes the second time He will execute judgment in Israel beginning with the responsible (apostate) Jewish rulers. This psalm then describes the judgment the Lord will execute in the day that He comes to deliver the remnant. The remnant also call for the Lord’s judgment to extend to the Gentile nations of the earth (vs. 8).
PSALM 83 Having returned the Lord’s judgment continues. In this psalm His judgment is seen extending (as requested by the remnant, Ps. 82:8) to the confederated nations under the Assyrian who have desolated the land. The judgment executed upon these nations is because of their hatred of God’s earthly people the Jews (vs. 1-8). It is correlated with two significant victories in Israel’s history (Barak and Gideon, Jud. 4-84For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. 5I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. 6And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. 7Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. 8Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. (Jude 4‑8)) when God intervened for them in the plain of Megiddo (Armageddon). Those victories were a foreshadow of this judgment (vs. 9-17). As a result of the destruction of these nations under the Assyrian the Lord’s name becomes known in the earth (vs. 18). “JEHOVAH,” His covenant-relationship name to Israel is now introduced. The bringing of the name of JEHOVAH marks a change in the book from the so called Elohistic psalms to the Jehovahistic psalms. From Psalm 42 to this psalm the cry of the remnant has been addressed to God (Elohim), but from Psalm 84 onward they are addressed to the LORD (Jehovah), This indicates the remnant has been delivered and are now realizing their covenant blessings in Jehovah.
PSALM 84 The heading of this psalm again indicates the godly Jewish remnant (the two tribes, Judah and Benjamin) have been delivered. Korah and his company who were destroyed are a figure of the apostate Jews who reject God. His children (“the sons of Korah”) are a picture of the spared remnant (Num. 26:10-1110And the earth opened her mouth, and swallowed them up together with Korah, when that company died, what time the fire devoured two hundred and fifty men: and they became a sign. 11Notwithstanding the children of Korah died not. (Numbers 26:10‑11)). The psalm goes on to give the exercises of the ten scattered tribes as they return to the land of Israel after the Arab confederacy under the Assyrian (Ps. 83) has been judged. Desires after God arise among them. As true Israelites they long for their proper earthly place in “the courts of the Lord” (vs. 1-4). They envy the sparrows and swallows who have found a place in Jehovah’s house and desire to be there also. Yearning for God and His dwelling place His elect from the four winds (Mt. 24:31) begin a journey that leads them there (vs. 5-8). Verse 5 could be better rendered, “Blessed is the man...whose heart is in the highways to Zion” (JND Translation). Compare also Isa. 11:15-16, 19:23, 35:8-10, 49:9-12. Their pathway leads them through the valley of Baca (“weeping,” JND Translation footnote) which indicates there will be a work of repentance in their hearts (Jer. 31:9, 18-219They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn. (Jeremiah 31:9)
18I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the Lord my God. 19Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth. 20Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord. 21Set thee up waymarks, make thee high heaps: set thine heart toward the highway, even the way which thou wentest: turn again, O virgin of Israel, turn again to these thy cities. (Jeremiah 31:18‑21)) as they return. They will go from “company to company” (vs. 7 margin). The Israelite pilgrims will grow stronger in numbers as they meet other groups of their brethren in the way, until there will be an enormous band making their way to Zion. The psalm closes with their desire to see the Messiah (“thine Anointed”) whom they acknowledge as their Sun and Shield (vs. 9-12).
PSALM 85 The remnant of Israel is now viewed as brought back from the four winds (Mt. 24:31) into the favor of Jehovah with their sins forgiven and God’s wrath taken away (vs. 1-3). The psalm goes on to show that there will be a further restoration in their souls after they have been outwardly delivered and brought back to their land before they are at liberty to enjoy of the Kingdom blessings (vs. 4-7). Their calling upon the Lord that His anger be turned away indicates they have need of realizing the extent of the deliverance that is now theirs. They are not yet sure of His heart toward them and are consequently not at peace. To quit their fears and settle their doubts, the Lord speaks peace unto them. He tells them of the greatness of the salvation that has been brought nigh unto them and instructs them in the true meaning and value of the cross where mercy and truth met together and righteousness and peace kissed each other (vs. 8-10). They learn as a result that Christ’s finished work on the cross is the foundation for the blessings of the Kingdom and is theirs to enjoy (vs. 11-13).
PSALM 86 This psalm shows that although the remnant of Israel (the ten tribes) have returned to their land (Ps. 84) and are restored to the Lord (Ps. 85), they are still not fully at rest in their promised inheritance. Distress resulting from enemies having surrounded them (“the assemblies of violent men,” vs. 14) leads them to call upon the Lord for their preservation (vs. 1-7). They express confidence in the Lord that He will arise in power to put down their enemies until all nations be subdued under Him (vs. 810). Their recognition of His power is indicated in their sevenfold use of the name “Lord” (Adonai) which refers to the exercise of His all-powerful Lordship, rather than “LORD” (Jehovah) which is His covenant relationship name. They recall the marvelous deliverance He wrought for them in destroying their previous enemies and now trust He will do the same to “the assemblies of violent men” who have risen up against them (vs. 13-17). The enemy (“the violent men”) on this occasion is the Assyrian who in its final form is Russia. Prophecy reveals it is the Russian hordes (Gog) that will come down from the north in attempt to overthrow regathered Israel (Ezk. 37-39, especially Ezk. 38:11-1211And thou shalt say, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates, 12To take a spoil, and to take a prey; to turn thine hand upon the desolate places that are now inhabited, and upon the people that are gathered out of the nations, which have gotten cattle and goods, that dwell in the midst of the land. (Ezekiel 38:11‑12)). Their character of godless atheism is revealed in that they have not set the Lord before them (vs. 14).
PSALM 87 All enemies having been put down Zion (Jerusalem) is now established in the earth as the city of God (vs. 1-3). The remnant of Israel (the ten tribes) learn of the various nations such as, Rahab (Egypt, Isa. 51:99Awake, awake, put on strength, O arm of the Lord; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon? (Isaiah 51:9), Ps. 89:10), Babylon (the Beast, the western powers), and others who were judged before they returned to the land. They were not in the land when these nations were judged hence learn of it after the fact (vs. 4). As the Millennium begins the fame of Jehovah’s people will spread throughout the world (Isa. 61:99And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. (Isaiah 61:9)) as being born of God and connected by grace with Zion (vs. 4). The Lord will keep a record of everyone from among the nations (“the peoples” JND Translation) that are also born again (vs. 6). The closing verse indicates that all earthly joy will have its center and spring in Zion (vs. 7).
Psalms 88-89
PSALM 88 This psalm begins the final series of this book. It brings us to the lowest point in the third book, beginning with night and ending in darkness. There is no light or deliverance in it for the remnant. Psalm 88 describes the hour of the Jew’s greatest calamity; when the armies of the King of the North and his Arab confederacy invade and desolate the land.
Although the actual armies of the northern invaders are not mentioned, the effect of their inroads is described. Deut. 28:45-5745Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the Lord thy God, to keep his commandments and his statutes which he commanded thee: 46And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever. 47Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; 48Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. 49The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; 50A nation of fierce countenance, which shall not regard the person of the old, nor show favor to the young: 51And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. 52And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. 53And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee: 54So that the man that is tender among you, and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children which he shall leave: 55So that he will not give to any of them of the flesh of his children whom he shall eat: because he hath nothing left him in the siege, and in the straitness, wherewith thine enemies shall distress thee in all thy gates. 56The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter, 57And toward her young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates. (Deuteronomy 28:45‑57) states that if Israel broke Jehovah’s law the curse of an invading army would come upon them in judgment leaving the young and the old in death. Death is written across this psalm in the most solemn way. It describes the remnant representing the nation under a deep and dreaded sense of having broken Jehovah’s law and consequently feeling the curse of it. As they view the apostate nation being slaughtered by the thousands, they learn in their conscience the reality and horror of God’s wrath against sin. Compare Joel 2:1-171Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand; 2A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations. 3A fire devoureth before them; and behind them a flame burneth: the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them. 4The appearance of them is as the appearance of horses; and as horsemen, so shall they run. 5Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array. 6Before their face the people shall be much pained: all faces shall gather blackness. 7They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks: 8Neither shall one thrust another; they shall walk every one in his path: and when they fall upon the sword, they shall not be wounded. 9They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief. 10The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining: 11And the Lord shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the Lord is great and very terrible; and who can abide it? 12Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: 13And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. 14Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? 15Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: 16Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. 17Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? (Joel 2:1‑17) (especially verses 12-17).
PSALM 89 In this psalm the picture has wholly changed. The Lord has returned according to His mercy and faithfulness (mentioned 10 times) and is seen among His people (vs. 5. 7). The remnant instead of being under the dreaded sense of having broken Jehovah’s law (Ps. 88), are singing and rejoicing over the fact the Lord in His mercy and faithfulness has delivered them. Psalm 88 gives Israel’s failure under the law (or rather the consequences of their failure); Psalm 89 is the Lord’s faithfulness to restore them according to the promises made to David. Honoring His covenant with David, the Lord has come in for the restoration and blessing of Israel (vs. 1-4). Having been received by His people the Lord is seen among them (vs. 5-8). He then judges their enemies with justice and judgment (vs. 9-14). Redeemed Israel rejoice in the Lord their God and walk in the light of His countenance (vs. 15:18). Christ takes His place as the King of Israel (under the figure of David) and is made higher than the kings of the earth (vs. 19-37). The latter part of the psalm appears to be kind of an appendix giving the general theme of the third book; namely the nation trodden down by invading armies and the remnant looking for deliverance (vs. 38-52).