Psa. 73 — 79.
The third book looks more generally at the state of Israel, and is largely national and historic, especially the first eleven psalms, which are of ‘Asaph.’ Among these we have, in Psa. 78, the explanation of the otherwise inscrutable mystery: Why the saints of God fail. It is because of distrust of grace.
Of the divine names Elohim still largely predominates in this book, and especially is the form ‘El’ observable, being more often employed than in either of the other books. Yet, with the exception of Book 4, where the number is equal, there are twice as many psalms in the other books. ‘El’ gives the thought of supremacy over evil in holy power. Indeed, supremacy seems very prominent here; for instance, Elion,’ supreme in government and blessing, is used twice as often as in any of the other books. This is God’s millennial name, the Most High, whose irresistible power subdues all things to His authority. Again, ‘Adonay,’ the Deliverer of His people executing judgment on the wicked, is, in proportion to the number of psalms, much more in view in this book than in the others. A collection of Korahic psalms, at the close (84-88, except 86), shows that, if there is deliverance, it is due to mercy alone, and is based upon Messiah’s merits. As a general subject, it is Israel’s state in the latter day, learned prophetically in the sanctuary, and Christ is viewed as Judge in the earth, Son of man to restore Israel and David the anointed of Jehovah.
73. — The external state of things around in the world cannot be judged of by the principles of God’s government in Israel. The wicked are prosperous and presumptuous. (10:6-9) Their success attracts the confidence of the unbelieving mass of the people, and, coupled with their wickedness, gives definiteness and expression and energy to their apostasy. (10:11, 12) On the other hand, practical godliness only brings the saint into ever deeper trial and sorrow. But God’s ways and the end of the wicked are learned in the sanctuaries of El. Their exaltation only increases their ruin, which, when it comes, is sudden and complete. This learned, the saint judges himself as brutish for having entertained the folly of estimating God and His ways by the outward and momentary circumstances of this scene. He anticipates the glory without fear, knowing that, after it, God, who is good to Israel, will receive him. Meanwhile he has guidance by His counsel, and every desire met and satisfied in Him; for God is his present strength and eternal portion. He draws near to God and finds it good — a good that issues in testimony to Adonay Jehovah. To be afar off from Him is to perish.
Elohim, 3; El, 2; Jehovah, 1: Elion, 1; Adonay, 2.
NOTE. — The end of man, become an enemy, and the grace of God, are learned in the sanctuary. The absence of ‘Shadday,’ the Almighty, as in most of the psalms, is marked here because the other Divine names are employed, though not in all their forms. It is not so much the promises of God that are counted upon (as given to Abraham), but His supremacy in superiority over the evil, in His care for, and deliverance of, the godly. Thus ‘Elion,’ ‘Adonay,’ and ‘El,’ are prominent. (Cf. Psa. 77, 78)
74. — The lesson of the preceding psalm must now be learned amid all the circumstances of the path. Man, whose end was seen in the sanctuary, is found in his day of power destroying the sanctuary. The same order, from a far higher point of view, is presented in Psalms 77–79. Indeed, the subjects of Psalms 73–74. are repeated and developed, apparently with a special view to the counsels and testimonies of God, in Psalms 77–78. Here, in Psalms 74, the psalmist appeals to the fact of redemption and purchase of old in view of the present desolations. The sanctuary set on fire, its decorations destroyed, all God’s places of assembly burned up, no signs of divine power, none to communicate the Word — well might they cry, How long? But faith recalls that God was Israel’s King of old, accomplishing deliverances in the midst of the earth. (vs. 12.) The Red Sea was a proof of it, the annihilation of Egypt’s hosts, the smitten rock, the drying up of Jordan’s waters, the ordinances of the heavens and the earth — that is to say, creation and redemption were alike witnesses of it. Faith thus rises up to the identifying Jehovah with His people, so that to reproach them was to reproach Him, and to despise His name. The covenant arises once more upon the horizon of faith — a lamp of hope for the dark places of the earth. It is now a covenant of mercy, for it is God’s ‘own cause,’ not right to aught on the nation’s part. The adversaries were His, not merely theirs. The tumult arose against Him. This is faith in the truth of its exercise, removing the ground of appeal from its own sorrows to what is due to God.
Elohim, 4; El, 1; Jehovah, 1.
NOTE. ―All the elements of Israel’s sorrow are on the scene, except that there is no expression of their sense of sin, or confession of it; though, perhaps, this may be implied in vs. 1. The external enemy has destroyed everything in the sanctuary (vs. 3), and despises the name of God Forever (vs. 10), and reproaches Jehovah. (vs. 18). The adversary within roars in God’s place of assembly (vs. 4), and sets up therein the ensigns of his power. The people, as a mass, have become foolish and apostate (vs. 18), led by the ‘foolish man’ (vs. 22), for folly and impiety are intimately connected. All the external marks of an ordered relationship are gone. Jehovah is therefore merely referred to, but faith calls upon Elohim as bound, for His own sake, to interfere.
75. — Elohim, again, is greatly prominent, for the question of judgment is now introduced in answer to the cry of the saints (comp. Revelation 6:9-17, 8:3-13) in Psalms 74, and God is the judge. But the cup, giving the character and elements of the judgment, is in the hand of Jehovah. Yet, if the administration of it is the point, it is Messiah who will judge with equity. (vs. 2. Cf. Psa. 72:50., 9., Acts 17:3131Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. (Acts 17:31).) He is moreover divine, for an Omnipotent Being alone could, amid universal dissolution, restore all things and sustain them on an abiding basis. (vs. 3). His warnings to the proud and wicked had been clothed with divine authority (vv. 4, 5) — a word and authority which, in due time, He would put in force. (vs. 10. Cf. Rev. 2:12-16, 19:11-16.)
Elohim, 3; Jehovah, 1.
NOTE. — In any relative position taken by the blessed Lord, He is not viewed apart from what He is as divine; for none but a Divine Person could here fill the place of Messiah.
76. — Without avail had the testimony of judgment been rendered, and Judah, even Salem, yea Zion itself, has become the scene of its display. There the Assyrian hosts have met their doom. Judgment was heard from the heavens; earth feared and stood still. God’s name is great in Israel, and He saves all the meek of the earth. His people are, thereupon, exhorted to assume formally their place of relationship with Jehovah, and render to Him the worship that is due.
Elohim, 4; Jehovah, 1.
NOTE. — The Assyrian, the northern enemy, Israel’s oppressor in the land, is evidently the special enemy in question here.
The same subjects are reverted to, in a remarkable way, in the next group of psalms. (77-78) Psalms 77 takes up the same ground of the day of trouble, and of trust in God, as Psalms 73, and the latter part of Psalms 74, from verse 12. The earlier portion of Psalms 74 (10:1-11) forms the subject of Psalms 79, viz., the triumph of the enemy, and Zion’s desolation. The intervening psalm (78) gives the explanation, for faith, of the mystery of the failure and rejection of God’s people, viz., on account of their unbelief. (Cf. Hebrews 3:7-18, 4:1-11.) In Psalms 80, 81, Messiah is introduced as ‘Son of man’ and ‘Jehovah thy God,’ as in Psalms 75 where a man it is, yet God, Who is the judge. Finally, Psalms 82. 83. correspond with Psalm 76, setting forth the judgment of the people and the overthrow of the last great confederacy in the land.
77. — It is the day of trouble, but the psalmist’s cry is not provoked by envy of the wicked, as in Psalms 73 He is occupied with God — though this even gives poignancy to his sorrow — he remembers God, and considers the days of old. He bears in mind seasons of joy now past, and reviews the present circumstances; but, as yet, all is dark, for his thoughts are limited to his own heart; and he reasons from his own state. But faith revives; and he remembers the years of the right hand of the Most High, the works of Jah, His wonders of old, not merely the days of old with their sorrowful history, or his songs in the night now, changed to complainings and disquiet (cf. 10:10, 12 and 10:3-6). God’s way is in the sanctuary. There is His greatness seen, there are His wonders and His strength declared. Redemption, in its full glorious extent, is learned there. But not only so; His way is in the sea, the waters have seen Him, and trembled. He led His people through them like a flock by the hand of Moses and Aaron. The sanctuary and the sea declare the glory and the grace of redemption.
Elohim, 6; El, 2; Jah, 1; Adonay, 2; Elion, 1.
NOTE. ―The use of the divine names is beautiful and definite. In the day of his trouble the psalmist seeks Adonay, the Deliverer of His people (vs. 2), and asks, ‘Will Adonay cast off Forever?’ (vs. 7.) He enquires, Hath “El” (the Supreme over evil in holy power) forgotten to be gracious?” ‘the El that doeth wonders’ (vv. 9, 14), the Redeemer of His people. (vs. 15.) But it is ‘Elion,’ the Most High, supreme in government and blessing, for He is Jah who wrought of old (cf. Psa. 91:1-21He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. 2I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. (Psalm 91:1‑2)), upon whose power the stability of blessing depends (10:10,11). It is Elohim whose way is in the sanctuary (vs. 13) — Elohim whose way is in the sea (vs. 19).
78. — As, in the previous psalm, we had God’s ways presented in the sanctuary and in the sea, so now we have man’s, even the saint’s ways set forth. The secret cause of his failure and consequent rejection — the mystery of his ruined state, is here solved. In Psalms 49. the riddle was the success and prosperity of the wicked. Here, it is the failure of the saint. Distrust of the grace of God explains it. It is this that gives such point and divine perfectness to the application of verse 2, by the Spirit, in Matthew 13:34,3534All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: 35That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. (Matthew 13:34‑35). The parables, there spoken by the blessed Lord, are such as set forth responsibility and failure in connection with the kingdom of the heavens. The passage immediately in question (Matt. 13:18-3518Hear ye therefore the parable of the sower. 19When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. 22He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 23But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. 24Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 25But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? 28He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 29But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. 31Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: 32Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. 33Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. 34All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: 35That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. (Matthew 13:18‑35)) includes the explanation of the parable of the tares, showing the effect of the sowing of grace according to the varied states of the hearers; then the parable of the darnel sown among the wheat, result of the unwatchfulness and failure of the servants of the householder. Finally, we have the parables of the kingdom of the heavens, as the mustard-seed of abnormal growth, and the three measures of meal puffed up by leaven, indicating thus, the overweening character of the flesh in connection with the sphere of Christ’s interests. Cutting off is the result, because of not standing by faith. In the case of Israel, there is recovery; so that, in a special way, the utterance of this riddle is the showing forth to the generations to come the praises of Jehovah. The secret of the solemn and terrible discipline of their fathers is thus made known to the children, that they also might rise up and tell it to their children. So should they set their hope in God, and not be as their fathers, who prepared not their hearts, and whose spirit was not steadfast with God. (vs. 8.) The whole history is that of the first man, put into a place of privilege and responsibility prior to the introduction of the Man after God’s own heart and the establishment of His purposes. (See vv. 67-72.) The sons of Ephraim, fully armed for the conflict, turned back in the day of battle; for they forgot the marvelous works of God and His doings. He clave the sea, led them with the cloud and the fire, gave them rivers of waters out of the rock; yet they tempted ‘El’ in their heart, believed not in Elohim, and confided not in His salvation. (vv. 9-25.) The point of view taken by this psalm is here most marked. The incident referred to is related in Num. 11, not in Ex. 16 It is the asking for bread and flesh, after he smote the rock and the waters gushed out. (vs. 20.) That is to say, it is the getting of bread and flesh after the Law was given, not before it; and, therefore, man is looked at as under probation and legal responsibility, which was not the case in Ex. 16 This makes all the difference, and gives its special character to the psalm. In Psa. 105, where grace and election are prominent, flesh and bread are given first, and water afterwards. (Psa. 105:40, 4140The people asked, and he brought quails, and satisfied them with the bread of heaven. 41He opened the rock, and the waters gushed out; they ran in the dry places like a river. (Psalm 105:40‑41).) That is Ex. 16, and prior to Law. Here, in Psa. 78, it is man under Law, and dealt with in mercy according to the government of God, his failure and rejection being due to unbelief, distrust of the grace of God, and forgetfulness of redemption. The lessons of the wilderness — God’s ways with His people there— are first given (vv. 12-39); then the history of redemption, out of Egypt into the land (vv. 40-55), followed by the record of their conduct therein (vv. 56-58,) conduct which results in still severer discipline. Under Law naught avails. Power puts them into privilege and blessing, and mercy is exercised to sustain them in it; but all in vain, until established upon pure mercy. Abiding blessing is alone secured in the Man of His choice, and the place of His good pleasure. This psalm is the unfolding to Israel, by means of the great principles of their history, of that enigma which Paul sets forth, according to the full light of Christianity, in Romans 11― ‘O depth of riches, both of the wisdom and knowledge of God! how unsearchable His judgments, and untraceable His ways!’ The special lesson is found in 10:10, 11, 22, 32, 41, 42, 56. The points in the history are grace and power, putting into the wilderness, and then into the land; redemption out of Egypt being the starting-point in each case. The conduct of the people thereupon is then given; and their consequent judgment at Kibroth-hattaavah and at Shiloh, respectively, the tabernacle being forsaken, and the ark given up. Then the ground of sovereign choice in grace is laid, and the Kingdom set up on it in the person of David. This is the principle of Israel’s restoration in the latter day, their history under Law being closed in total and final ruin.
Elohim, 8; El, 7; Jehovah, 2; Elton, 3; Adonay, 1.
NOTE. — The inspired use of the divine names is again to be much noted. The covenant was of Elohim,’ and it was in ‘Elohim’ they should set their hope (10:7, 10, 22), and when with their idols they provoked ‘Elion,’ supreme in government and blessing (10:17, 56-58), it was ‘Elohim’ who heard and was wroth. But it was ‘El,’ supreme in holy power over evil, who had wrought for them and was their Redeemer (10:7, 35), whom they tempted, misdoubting His power to supply their table with bread and flesh. (10:7, 8, 18, 19, 41.) Their spirit was not steadfast with ‘El,’ yet they sought early after Him when He slew them. (10:8, 34.) But Elohim was their rock, and against Him they spoke. (10:19, 35.) Idolatry in the land provoked the wrath of ‘Elohim’; but ‘Jehovah’ was wroth when they questioned His care of His people in the wilderness. (10:20, 21 and 58, 59.) ‘El’ was the Holy One of Israel.(vs. 41.) To show forth the praises of Jehovah’ was the object of the parable. (vs. 4.) Finally, it was ‘Adonay,’ the Deliverer of His people, executing judgment on the wicked, who awoke to the establishment of Zion, and of David as the Shepherd of His people, smiting His adversaries with everlasting reproach. (vv. 65-70.) Judah, Mount Zion, His sanctuary on earth, His servant David (Ephraim and Joseph being rejected), form the chosen scene of blessing.
79. — We have already noticed (only it is more distinctly the Assyrian, the Northern, power) that this psalm takes up latter-day facts — the subject of Psa. 74:1-111<<Maschil of Asaph.>> O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture? 2Remember thy congregation, which thou hast purchased of old; the rod of thine inheritance, which thou hast redeemed; this mount Zion, wherein thou hast dwelt. 3Lift up thy feet unto the perpetual desolations; even all that the enemy hath done wickedly in the sanctuary. 4Thine enemies roar in the midst of thy congregations; they set up their ensigns for signs. 5A man was famous according as he had lifted up axes upon the thick trees. 6But now they break down the carved work thereof at once with axes and hammers. 7They have cast fire into thy sanctuary, they have defiled by casting down the dwelling place of thy name to the ground. 8They said in their hearts, Let us destroy them together: they have burned up all the synagogues of God in the land. 9We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long. 10O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever? 11Why withdrawest thou thy hand, even thy right hand? pluck it out of thy bosom. (Psalm 74:1‑11). The following verses — viz., vss. 12-23, and Psa. 73 — are the subject of Psa. 77; viz., God’s ways, even as Psa. 78 sets forth man’s ways. Here are found the actual historical circumstances of the last days — days in which it will be of the last importance to have learned the lessons of Psa. 77, 78. The land is overrun by the nations, the temple is defiled, Jerusalem is laid in heaps. There have the saints been slaughtered, and their bodies left unburied. But this is no mere effect of chance, nor of the superior power of the foe. It is the hand of God in chastening for the iniquities of their forefathers. But if so, their God is Jehovah, and He must needs stand up for His people against those who have devoured Jacob and laid waste his habitation — against the nations that have not known Him, and the kingdoms that call not upon His name. Therefore, the cry of faith, ‘How long?’ is raised. (Cf. Psa. 74:9, 109We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long. 10O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever? (Psalm 74:9‑10).) Their state reflects upon Him, whose people they are. The nations say, ‘Where is their God?’ but this is to reproach ‘Adonay,’ the Deliverer of His people. (10:10-12.) Thus, faith is emboldened to confess, and practically to take up, their full place of relationship and blessing with Jehovah — His people and the sheep of His pasture.
Elohim, 3; Jehovah, 1; Adonay, 1.
NOTE. — The cry, How long?’ is characteristic of Jewish faith. It is the expression of the revival in their souls, by faith, of the sense of their relationship with Jehovah, though still in the midst of trouble. (Cf. Psa. 74, 79, 89, 94) In Psalms 74. the cry is with respect to the enemy’s reviling; in Psalms 79 in deprecation of the anger of Jehovah. In Psalms 89 it is the cry of Messiah, identified with Israel, from whom Jehovah hides Himself; and in Psalms 94 the cry is for judgment on the proud and wicked who oppress His people. The appeal (in vs. 12) to Adonay, the Deliverer of His people, executing judgment on the wicked, is very beautiful.
80. — As before remarked, this psalm strikingly connects Psalms 67,68. There is, however, this difference, that, first, we have the appeal to the Shepherd of Israel going forth to lead Joseph like a flock: as erst the ark went three days’ march into the wilderness to search out a place for them to pitch their tents in. (Deut. 1:3333Who went in the way before you, to search you out a place to pitch your tents in, in fire by night, to show you by what way ye should go, and in a cloud by day. (Deuteronomy 1:33).) His strength is invoked (10:1, 2), as when Moses said, ‘Rise up, Lord, and let Thine enemies be scattered.’ Then, secondly, there follows that which answers to Aaron’s blessing (Num. 6:24-2624The Lord bless thee, and keep thee: 25The Lord make his face shine upon thee, and be gracious unto thee: 26The Lord lift up his countenance upon thee, and give thee peace. (Numbers 6:24‑26)), only restoration is in question, not their first estate — ‘O God, restore us, and cause Thy face to shine, and we shall be saved.’ That is, the order here is the reverse of that in Psalms 67, 68, where the blessing is stated first, and power invoked afterward. Here power is looked for first, and the blessing is a consequence. The same order is maintained in Psalms 132,133 Israel is fully in view here. Indeed, this is the only principle upon which Israel’s blessing is possible. Power must first intervene and destroy the adversaries. Ephraim, Benjamin, and Manasseh, were the three tribes that brought up the rear of Israel’s host, their place being immediately behind the ark. Judah, as a leader, is out of the account, and it is no longer, as in Psalms 78, the rejection of the tent of Joseph, and of the tribe of Ephraim. God is the Leader, the Shepherd of Israel; Joseph is His flock. He arises on behalf of Ephraim, Benjamin, and Manasseh. They recall the past, and the power manifested on their behalf in the wilderness, and cry to Elohim for corresponding blessing now. (vv. 1-3.) Yet, as for the present, they can only cry, ‘How long?’— the prayer of His people meets with no other response than the expression of Jehovah’s anger: tears have been their bread and drink. As yet unsaved, they are an occasion of strife and mockery to all around. (10:4-6.) Again, they appeal; this time to the God of hosts (vs. 7), ‘Restore us, O God of hosts; and cause Thy face to shine, and we shall be saved.’ (vs. 7.) But their case is now reviewed in a fresh light. Nationally they were brought ‘a vine out of Egypt.’ No wilderness is here in question. Space was prepared before it, and it ‘filled the land’; the sea and the river were its only limits. This was its past; but, now — its fences broken down, its fruit plucked off — ‘the boar out of the forest doth waste it, and the beast of the field doth feed off it.’ Where can they look for help? To One alone. ‘Let Thy hand be upon the Man of Thy right hand, upon the Son of man whom Thou hast made strong for Thyself.’ Then faith calls, not merely upon ‘Elohim’ (vs. 3), or ‘Elohim of hosts’ (vs. 7), but upon ‘Jehovah Elohim of hosts’ (vs. 19), in the confidence of a relationship which has its assurance and stability in the Son of man.
Elohim, 5; Jehovah, 2.
NOTE. — The Son of man wields omnipotence — Jehovah’s power and authority.
81. — We are still on the ground of Psalms 75, only it is more decidedly ‘Jehovah, thy God’ who undertakes for His people; rather than as Son of man, as in Psalms 80 The first five verses indicate the point of progress: prayer and supplication give place to an outburst of joy and song, for it is the re-awakening of Israel’s glory. The thrice-repeated prayer of Psalms 80 is answered, and Israel’s moon now shines afresh in the light of Jehovah’s face. The God of Jacob ordained it for Israel and in Joseph. It is not merely Judaic glory and the Messiahship of David’s seed, but according to the grace of redemption which wrought when all was foreign to Jehovah’s mind. To trust this grace was the lesson so needed to be learned. See Psalms 78, where their history is passed in review. Here the same truth is seen, as in the mind of God expressed by the heart of Christ. It is a wonderful revelation of the tender love of God, in connection with the government and history of His people. He understood not the language of Egypt, and brought them out from their toil. At the sea, He delivered and answered them by power. Grace proved them at the waters of Meribah. In the land, His word was, ‘Open thy mouth wide, and I will fill it.’ (vs. 10.) All was in vain; yet their disobedience and stubbornness changed not Jehovah’s love. His desire still was to feed them with ‘the finest of wheat; yea, with honey out of the rock.’ (vs. 16.) The recognition of this — His changeless love, and power omnipotent that waited on it, brings forth anew the long-silent song of Israel’s praise. (vv. 1-5.) The psalm gives the pleading of the Spirit of Christ with His people as Jehovah their God; and they learn the lesson of Psa. 78 at last.
Elohim, 4; Jehovah, 2
NOTE, ‘el’ is the word used for a strange god. Here we have the God of Jacob (in Psa. 80, the God of hosts). He loves if He chastens, and chastens if He restores.
82. — The previous psalm had shown the moral judgment of Jehovah, and His discipline, in regard to the conduct of His people. This now gives place not merely to the testimony of, as in Psa. 75, but to the actual judicial arraignment of the heads of the people: ‘Elohim standeth in the assembly of El.’ (vs. 1.) It is in the exercise of holy supremacy over evil. This is the place in which the judges of His people are set on His behalf. ‘He judgeth among the gods.’ If apostate, though in that place and recognized as there — ‘I have said, Ye are gods’ (vs. 6), yet shall they die like men. It is in this sense, so expressive of His divine knowledge of the Scriptures, that the blessed Saviour quotes these words in John 10. They were set for ‘El,’ and as ‘El,’ in the place of judgment; for to this effect the word of God came to them. Failing therein, Elohim would arise Himself to judge the earth, and would inherit all the nations. (v. 8.)
Elohim, 2; El, 1; Elion, 1.
NOTE. — As set in the place of judgment, they are called ‘children of Elion’ (vs. 6), i.e., as in relationship, and therefore in responsibility to Him who is supreme in government, with a view to blessing. ‘Jehovah’ is not introduced here; for it is not national relationship, but His holy nature, that is in a question.
83. — His people being purged (God being Judge in their midst, as well as rightful possessor of all nations), the final scene is presented. After the return to their land of the Jews and Israel, judicial wrath falls upon their oppressors and confederated enemies. ‘El’ is again appealed to, for it is in this character that Elohim is invoked (vs. 1), and here is the scene in which He is specially thus displayed. He is supreme in holiness, above the evil, but His name is Jehovah, and His power is exercised that His enemies may seek Him thus, and know that He is ‘Elion,’ the Most High, supreme in government and blessing over all the earth. (vs. 18.) The action of the psalm centers wholly around Him, the people being merely the occasion of it. The enemies are His, and He is the Object of their hatred. (vv. 1, 2.) The people are also His — His hidden ones (vs. 3), and the confederacy against them is against Him, to take possession of His dwelling-places. Edom and the Ishmaelites on the south appear to be prominent. The alliance spreads in a northerly direction to Moab and the Hagarites on the east, and to Gebal, near Lebanon, on the north. Ammon is then introduced on the east, Amalek joining on the south-west. The whole sea-board follows — Philistia, with the inhabitants of Tyre. These are parallel to the nations first mentioned, and the whole nation of Israel is thus surrounded by enemies that have a footing in the land. Outside of it Asshur adds her help to Moab and Ammon. The situation is similar to that in the days of Deborah and of Gideon. The same lust of possession was the motive of their oppressors. For His own name’s sake Jehovah is called upon to put them to shame, that they may be confounded and perish.
Elohim, 3; El, 1; Jehovah, 2; Elion, 1.
NOTE. — The differences of the use of ‘El’ in verse 1, and Jehovah and Elion in verses 16-18, are very marked here.
The psalms that follow (84.―89.) seem to treat separately of distinct, though connected subjects, viz., Psalms 84, the tabernacles of Jehovah; Psalms 85, the land and people of Jehovah; Psalms 86, the servant of Jehovah; Psalms 87, the city of God; Psalms 88, the saint under law, and Jehovah’s wrath; Psalms 89, the promises established through Jehovah’s mercy in His anointed. These psalms are largely characterized by appeal to Jehovah in the sense of relationship, just as the previous (those of Asaph) call upon Elohim, though, of course, Jehovah is recognized.
84. — The desires and exercises of heart in connection with the establishment of Jehovah’s earthly courts are here expressed. The blessed are not alone those who dwell there, but also those who desire to be there — whose hearts are on the way. (10:4, 5.) This is the position of the psalmist; and his strength to arrive there is in his God. He appeals to the God of Jacob — of one who wandered far, but yet was under the protection of his God. But more, the God who is our shield,’ looks upon the face of His Anointed.’ (vs. 9.) Therefore, He is ‘a sun’ as well as ‘a shield.’ (vs. 11); and blessed is the man that confideth in Him. (vs. 12.) The valley of weeping is on the way, but when that is past Jehovah will give grace and glory. This psalm reminds much of Psa. 42 and 43. In the former, desires after God are expressed amid the sense of reproach and apparent rejection. The cry of the soul is specially to be delivered. The difference in Psa. 63 is that, though thirsting after God, the remembrance of the past adding poignancy to his sufferings, yet he worships with songs of joy, and his soul is satisfied with marrow and fatness, since the loving-kindness of God, known in the soul as a present thing, is better than life itself. This is quite in the spirit of Christian experience. Psa. 84 looks for earthly glory and rest in the tabernacles, the courts, the house of Jehovah. It is the priestly return to the altars of Jehovah.
Elohim, 7; El, 1; Jehovah, 7.
NOTE. — The three steps of blessing in moral elevation are very beautiful: (1) Blessed they that dwell in Thy house; (2) blessed they whose strength is in Thee on their way there (herein is a greater display of divine energy); (3) blessed is the man that confideth in Thee. Is this the highest effect of grace in the creature? It may be displayed amid the most untoward circumstances. The courts are Jehovah’s, but the tried pilgrim longs for the living ‘El.’
85. — After the house of God, His land and people are next in order of interest in the mind of the Spirit. (10:1, 2.) He has been favorable to them, forgiving the iniquity of His people and covering their sin. Yet is there much to be desired in response to it on their side, in order to their enjoyment of it; that they might be revived and rejoice in Him. (10:4-7.) As to this, El Jehovah, grants special instruction: ‘He will speak peace unto His people, and to His godly ones: but let them not turn again to folly.’ (vs. 8.) Thus peace, as their portion, is not unsettled, but obedience is insisted on — salvation is assured, and abiding glory in their land. The divine principles upon which all is established are then stated. The loving-kindness they desired to enjoy (vs. 7) is displayed in Jehovah’s faithfulness, in accomplishing, on the ground of grace, all His promises. (vs. 10.) Righteousness is thus gloriously and blessedly consistent with peace for His people. The full effect of His truth is seen in the fruit of blessing on earth, while the heavens themselves bear testimony that all is in accordance with God’s righteousness, not man’s. For in the heavens is the glorious witness that that atoning work, by which their sin is covered, is the divinely righteous ground for accomplishing His promises of blessing on earth. Righteousness— His own —has made a divine path for the expression of His grace. (vs. 13.)
Elohim, 1; El, 1; Jehovah, 4.
NOTE. — The introduction of ‘El’ in vs. 8 shows the specialty of its use. He is the Supreme One over evil — even in His saints — but it is in the power of holiness, not in the denial or neglect of it: Let them not turn again to folly.’
86. — This is a psalm of David, and accordingly the Spirit traces the experience of a godly, trustful, dependent servant. It has its beautiful and inspired place among these psalms of Korah, and leads the heart up to complete rest in the removal of all evil. For Israel, this must needs be in the destruction of the proud and of the assembly of the violent. The Christian enjoys rest already in Christ, entering into that within the veil, whither He has already entered, our Forerunner. The moral steps are, however, identical in principle. There is, first, the sense of his condition — godly, yet afflicted and needy. But he confides in Adonay, the Deliverer of His servant, and in His known character. This only increases the urgency of his cry; for the day of distress is in view. (vv. 6, 7.) Again, what Adonay is — His excellency and power and claim, dissipates his fear, and, in calmness, he can seek the knowledge of Jehovah’s way, and a path and state accordant thereto. (vv. 11, 12.) Thus, there is praise and worship in the sense of the greatness of the deliverance known to faith. (vs. 13.) But now he appeals to ‘Elohim’ (vs. 14), not as before to ‘Jehovah’; for, in his actual circumstances, the proud are risen up against him, and the assembly of the wicked seek after his soul. He who has to do with them is God. Undoubtedly, Adonay is El (cf. vv. 10, 15), merciful and gracious to His servants, but executing judgment on the wicked. Here the psalmist (vs. 15) reposes his soul upon the revelation Jehovah gave of Himself to Moses in the Mount (Ex. 34:66And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, (Exodus 34:6)), omitting the clauses containing the legal element — the claim and penalty of law. It is the glory that shone in Moses’ face, without the law between his hands. It is the same, in principle, as the Christian now beholds; only he sees it in a glorified Christ, the veil being rent in the power of an accomplished redemption. Clearly, Adonay is Jehovah, but He is here (vs. 15) precisely ‘El’ — supreme over evil in grace towards His servants. ‘El’ is, therefore, their Deliverer (vs. 16), but in the power of holiness, and therefore He is against the wicked. (vs. 17.) The assured sense of what Adonay is, as ‘El,’ enables the saint to rest in the help and comfort of Jehovah.
Elohim, 4; El, 1; Jehovah, 4; Adonay, 7.
NOTE. — Compare the use and combination of ‘Adonay’ and ‘El,’ in vs. 15, with Psa. 68:1919Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah. (Psalm 68:19). The latter psalm (vs. 20) shows that Jehovah is this delivering Adonay; and in this character it is that the nations bow down to Him. (Cf. verse 9 with Psalms 68:3232Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord; Selah: (Psalm 68:32).)
87 — Having thus considered, experimentally in the hearts of His saints, the case of the house, the people, and the land, and then of His godly servant, the Spirit of God reverts, with special dilection, to that which exhibits the principle of sovereign grace in Christ. It is Zion, no longer called the city of David, but the city of God, of which glorious things are spoken, and whose gates Jehovah loves. The fame of earth’s mightiest empires, of worldly energy and civilisation in its great centers and birthplace, fades before Zion’s glory, ‘for Elion’ Himself, the Most High, shall establish her. But whence has she this glory? It is that Jehovah reckons ‘This man was born there.’
Elohim, 1; Jehovah, 2; Elion, 1
NOTE. — How characteristic of this short book is the use of Elion,’ both by sinner (Psa. 73:1111And they say, How doth God know? and is there knowledge in the most High? (Psalm 73:11)) and saint (Psa. 77:1010And I said, This is my infirmity: but I will remember the years of the right hand of the most High. (Psalm 77:10)); by the people in their past provocations (Psa. 78:17, 56, 3517And they sinned yet more against him by provoking the most High in the wilderness. (Psalm 78:17)
56Yet they tempted and provoked the most high God, and kept not his testimonies: (Psalm 78:56)
35And they remembered that God was their rock, and the high God their redeemer. (Psalm 78:35)) as well as in the joy of present deliverance (Psa. 83:1818That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth. (Psalm 83:18)), and finally as the Establisher of Zion in her glory!
88. — Subjects relating to an ordered system of things — the scene of Jehovah’s glory in connection with the earth — have been before us in the four previous psalms. In this and the following one, it is more the moral effect pruced in the soul by the state of Israel, when realized in spiritual power; first, as under law and its curse (Psa. 88), and then, as trusting to mercy for fulfillment of the covenant. (Psa. 89) Messiah is viewed as in suffering in both instances. Not that we have the proper experience of Christ here, except as, in the detail of His path, He confronted the whole ruin of man in the flesh — a ruin for which He was about to suffer in order to redeem us from it, a ruin which weighed heavily upon His heart, though Himself the resurrection and the life. He groaned within Himself, and wept at the grave of Lazarus. Thus, though never really in it till the Cross, in sympathy He entered fully into what it was for man to be under the power of darkness, and exposed to death; or a saint under law, upon whom the fury of Jehovah lay, overwhelmed by His anger, and by His terrors brought to naught. It is of this the blessed Lord could say, ‘Now is my soul troubled; and what shall I say? Father, save me from this hour: but’... At Gethsemane, the terrors of that dark and awful hour pressed heavily upon His soul — though not then was He drinking the cup. He was exceeding sorrowful, even unto death. The unutterable sorrow of the Cross was surely ever present to Him as the work He must needs accomplish. ‘Wist ye not that I must be about My Father’s business?’ is His earliest recorded utterance. ‘I have a baptism to be baptized with; and how am I straitened till it be accomplished!’ expressed in mature years, the longing of His heart. It was in the days of His flesh He learned obedience from the things which He suffered, and, having offered up both supplications and entreaties to Him who was able to save Him out of death, with strong crying and tears, was heard because of His piety. He alone fully entered into, and suffered on the Cross, that which the psalmist here fears, and deprecates, and prays to be delivered from. Jesus foresaw it, estimated and passed through it all beforehand in communion with His Father, and then suffered it in the forsaking of God upon the tree, in order that the poor saints, to whose cries He here furnishes a divine and inspired expression, might be delivered. They were indeed under the curse; but He was made it, to redeem them from it.
However great the darkness and anguish of this psalm, the sense and recognition of relationship is strongly marked. This is remarkable, adding, as it does, unutterable poignancy to the sorrow. The knowledge of what Jehovah’s name implies makes the terrors of His wrath infinitely more fearful. How true this was of the blessed Saviour when thinking of the cup which His Father gave Him to drink! The saint can cry, ‘Jehovah, God of my salvation’ (vs. 1), yet it was He who laid him in the lowest pit, whose fury lay hard upon him, and who had afflicted him with all His waves. But grace was working in his heart, whatever the fear, and however terrible the condition. He will plead with Jehovah, and confides in Him, albeit that he has to say, ‘Why, O Jehovah, castest Thou off my soul? why hidest Thou Thy face from me?’ How divinely perfect was the blessed Saviour in this when really forsaken of God! He had to cry, in all the dread reality of that forsaking, ‘My God, My God, why hast Thou forsaken Me?’ Here, the saint has but the fear of it before the soul, and cries, ‘Thy fierce anger hath gone over me; Thy terrors have brought me to naught... my familiar friends are darkness.’ There the scene closes, yet he stays on Jehovah.
The full, prophetically historical, description of this state of things is found in Isaiah 5:30, 8:22, 1. 10:11. The first chapter quoted corresponds, in its earlier part (10:1-7), with Psalms 80, the last three verses of which psalm (vv. 17-19) cover the ground of Isaiah 7. The chapter between (Isa. 6) shows us Adonay judging the state of the people. This is the subject of Psalms 81, 82. The remainder of Isaiah 5, from verse 8 to the end, consists of a parenthesis of woes, continued in chapter 8:21, 9:8–10:4. It is this parenthesis of which Psalms 88 furnishes the experiences produced in the soul of the trembling, yet confiding saint. Isaiah 5:26-3026And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly: 27None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: 28Whose arrows are sharp, and all their bows bent, their horses' hoofs shall be counted like flint, and their wheels like a whirlwind: 29Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it. 30And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof. (Isaiah 5:26‑30) describes the inroad of the Assyrian, or the northern enemy, whose devastating course is such, that ‘if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof.’ Meanwhile, the Lord binds up the testimony, and seals the law among His disciples, and associates them with Himself. (Isa. 8:16-1816Bind up the testimony, seal the law among my disciples. 17And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. 18Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. (Isaiah 8:16‑18).) As for the apostate mass, they shall pass through the land, hardly bestead, and without resource. If they look upward, or unto the earth, ‘behold trouble and darkness, dimness of anguish; and they shall be driven to darkness.’ (10:21, 22.) These are they who have walked in the light of their fire, and in the sparks they have kindled. But those that fear the Lord, and obey the voice of His servant, and yet walk in darkness, and have no light, as in Psa. 88, the Lord comforts them, saying, ‘Let him trust in the name of Jehovah, and stay upon his God.’ (Isa. 1:10:11.) This is exactly the condition seen in the psalm, in which there appear to be two deepening gradations of sorrow, viz., isolation and desolation. In the first (10:1-9) he draws nigh to Sheol, and his familiar friends are put far from him. He is shut up, and cannot come forth. In that which follows (10:10-18) he is cast off by Jehovah, and his familiar friends are darkness. We may say that, in a certain special way, this is found in the humiliation of the blessed Saviour, as presented in Philippians 2. 1st He empties Himself of the form of God, and is isolated in manhood amid an ungodly world. 2nd He humbles Himself into the desolation of death itself, even that of the cross.
Elohim, 1; Jehovah, 4.
89. — These two psalms sum up the contents of the book; the one giving us the experience of the soul, and the other the expression of faith amid the scene and circumstances of Messiah’s sorrows and of the enemy’s power. The principles in question are Law, with ruin under it; and Mercy, with restoration consequent thereupon. With the latter it is this psalm commences, ‘I will sing of the loving-kindness of Jehovah forever.’ As yet, however, it is but the testimony of faith, for the psalm ends with the desolation of Messiah’s kingdom still in view, and Himself reproached. Jehovah’s covenant with David, which gives confidence and stability to faith, is first cited. His glory, in making it good in faithfulness, is then celebrated; for He is the Redeemer (vv. 9, 10), and the Creator (vv. 11, 12), as well as Ruler (vv. 13, 14) and Shield of His people, and their King. (vv. 15, 18.) Following this, we have a recital (vv. 19-37), in the full intelligence of the Spirit (according to the intercession of Christ on behalf of the Anointed of Jehovah), of the covenant He had established with David. The terms of it, as here stated, leave no doubt that 2 Samuel 7. is more in view than 1 Chronicles 17 (cf. 2 Samuel 7:1414I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: (2 Samuel 7:14) with Psa. 89:3232Then will I visit their transgression with the rod, and their iniquity with stripes. (Psalm 89:32)); i.e. it is more the covenant with the historical David and his seed, than the Seed according to purpose. Moreover, what is spoken of the historical seed, as represented in Solomon, in 2 Samuel 7:1414I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: (2 Samuel 7:14), is here applied to David (vs. 26): ‘He shall call unto Me, Thou art my Father.’ Again it is said of David, ‘I will make him firstborn, the highest (‘Elion’) of the kings of the earth;’ and the guarantee of loving-kindness is to him (vs. 33), not to his seed, as in 2 Samuel 7. and 1 Chronicles 17 All this is remarkable, and coupled with the parallelism of verse 25 and Psalms 72:88He shall have dominion also from sea to sea, and from the river unto the ends of the earth. (Psalm 72:8) (the latter spoken of Solomon, as type of Messiah), together with the express intimation, in verse 19, that here it is spoken in vision of ‘Thy Holy One’ — all this shows us that the greater David is before the mind of the Spirit, in the character of which David, not Solomon, is the type. He is, moreover, presented according to His identification with Israel throughout its day of suffering; and the thoughts and hopes of faith, as here expressed, are much limited, to this connection. Yet an everlasting Person is certainly in view, whose interests and thoughts abide with Israel throughout all their sad and changeful history. It is He whose covenant is made void, whose crown is profaned. He is the vine whose hedges are broken down, and strongholds ruined. His sword has been turned back, and His throne cast down to the ground. The days of His youth were shortened, and with shame was He covered. (vv. 38-45.) Well might faith cry, ‘How long?’ Life, in this world, is but vanity, and death, and the power of Sheol, if Adonay’s loving-kindnesses to David are not performed. (vv. 46-49.) The last two verses seem to be the personal and direct intercession of Christ in answer to the pleadings of faith. Adonay’s servants are reproached, and He bears in His bosom that of all the mighty people, wherewith they have reproached the footsteps of His anointed. The psalm gives us, throughout, the intercession of Christ with regard to the state of His people in the last days — intercession produced in the hearts of His faithful ones, and expressed here divinely by His Spirit.
Jehovah, 10; Jah, 1; Elohim, 1; El, 2; Adonay, 2.
NOTE. — The frequent use of Jehovah’ from Psa. 84. and especially here, shows how strong the sense of relationship has now become in the hearts of the faithful Remnant. The appeal (vv. 49, 50) to Adonay — He who delivers His people, and executes judgment on His enemies — is very beautiful. The doxology concluding the book is majestic in its simplicity. No explanation is vouchsafed of who Jehovah is. It is simply, ‘Blessed be Jehovah for evermore!’ The Builder of the House, and the reign of peace, are not in contemplation, but conflict with the adversaries. Therefore, it is that the last-mentioned psalm presents David, whereas the last psalm of the second book speaks of Solomon.