The Fifth Book of Psalms, which is the last, seems to gather up and bring to a close the general subjects of the previous four. The inheritance, the blessing, the kingdom; Zion and Jerusalem; the house and sanctuary; David, Messiah, His crown, and lamp, and horn; His past humiliation, and present glory at the right hand, and future power; all are developed and declared, together with the judgment of His enemies, and destruction of the wicked. The final result of all is found to be Jehovah's praise. The book is distinguished, therefore, in regard to the divine Names, by repeated Hallelujahs—' Praise ye Jah.' A full statement of principles, exercising the heart in which the Law is written, is found in Psalm 119.; and the spiritual progress of such, on their way up to Jerusalem, is recorded in the Songs of Degrees.' The last five psalms form a doxology, the absence of which otherwise marks the book.
The great theme of all is that the mercy of Jehovah endureth for ever. This appears to be developed in the first four psalms (107.–110.), with respect to man's ways; to the giving His beloved ones possession of the land; to Messiah in humiliation, and then in power at the right hand. The next three are ' Hallelujah ' psalms—first in regard to His righteousness in giving His people the heritage of the nations, and afterwards as to the blessing of the man who is righteous, to whom He gives the land. But if the man is happy, Jehovah is to be blessed, for it was all of grace to the poor, and the barren woman, Israel. Then five psalms follow (114.–118.), giving the introduction of the kingdom for all Israel, and the house of Aaron specially, because Jehovah's house is in question. Also the nations are called to praise, for Israel's blessing is identified with Jehovah's glory. Finally, Messiah Himself, the Stone which the builders rejected, enters the gate of Jehovah, and is received with acclamations. Then we have Psalm 118. followed by the Songs of Degrees—progress from deliverance to Melchizedek's blessing. The house of Levi is now brought in (Ps. 135.), besides Israel and Aaron; so that the order of service in the house is complete, and the great refrain of praise to Jehovah, ' His loving-kindness endureth forever,' is perfect and continuous. (Ps. 136.) The giving of the inheritance in grace is the common subject of these two psalms. Psalms 137.-145. give the history of the day of trouble and captivity from Babylon, to the setting up of Jehovah's kingdom in power upon earth, thus forming the subject, occasion, and basis of universal praise in the five concluding psalms.
107.—The first verse strikes the key-note of the whole book, Give ye thanks unto Jehovah, for He is good: for His loving-kindness endureth forever,' thus carrying on this grand and fundamental truth from Psalm 106:1—the ultimate point reached by the previous book. It is the song which ever characterizes redeemed and gathered Israel. (vv. 2, 3.) Whether in respect of His dealings (vv. 4-7, 10-14) or their ways (vv. 17-20, 23-30), they have indeed reason to praise His loving-kindness, for His government in chastening (vv. 33, 34) is the handmaid of His grace. (vv. 35-41.) And how much more the latter over-abounds! Of His chastening hand, the wilderness (v. 4) and Babylon (vv. 10-16) are chief examples. Folly (v. 17), and no strength (v. 27), characterized them. Whoso is wise, let him observe these things, and let them understand the loving-kindness of Jehovah.' (v. 43.)
Jehovah, 12; El, 1; Elion, 1.
NOTE.— All is Jehovah,' with the exception of verse 11. There the words ' are those of El,' and the counsel ' that of Elion.' The one more properly refers to authority this they rebelled against; the other is in relation with absolute supremacy—this they despised.
108.— This is not the cry of those cast off and scattered, like Psalm 55., nor of the Beloved whose soul was in the midst of lions. (Psalm. 57.) But it is the joy of Messiah, as identified with His people in putting them into possession of the land. It is anticipated victory in power, and gives Messiah's praises among the peoples and the nations.
Jehovah, 1; Elohim, 6.
NOTE.— This is the only psalm, in the fifth book, in which appeal to Elohim is prominent. More than a fifth part of the whole number of times this name is used in this book is found here. Jehovah ' is only employed once, and then in substitution of Adonay,' in Psalm 57:9. In this solitary instance, it is more praise in the sense of relationship than in the joy of deliverance: but the psalm, otherwise, speaks of the power of God in contrast to the vain help of man. Here, also, the witness to His lovingkindness is above' the heavens.
109.— Messiah's sorrow in His utter humiliation, exposed to the hatred of man, vessel of Satanic power, is now before us—as His joy was in the previous psalm. Though we see Him personally, yet He is still in connection with Israel, and this accounts for the solemn deprecation of His adversaries. Identification with the beloved ones in victory was in Psalm 108.; now we see Him in the midst of opposers. These are characterized by lying and hatred (vv. 2, 3), corruption and violence. Causeless on His part was it, and evoking only prayer—for good had ever been His deeds, and love His motive. Whatever the depth and character of His sorrow, He is ever a divine Person, and owned to be such in respect of those very scriptures in which His grace might seem to hide His glory. He here takes the ground of appeal to Jehovah's, Adonay's,' loving-kindness, thus teaching Israel to trust that mercy which alone affords a firm basis for their blessing. (vv. 21, 26.) The guilty pattern-man of the apostate mass of the nation has already been fulfilled in Judas (cf. v. 8, Acts 1:20), and will yet again be fulfilled in a more public and national way in Antichrist and his followers, for the mass are distinctly brought in in vv. 28, 29.
Jehovah, 7; Elohim, 2; Adonay, 1.
NOTE.— The cry for deliverance is specially prominent in this psalm: thus Adonay,' as well as Jehovah,' is introduced in verse 21.
110.— And this needy One, at whose right hand Jehovah stood to save Him, is now seen at Jehovah's right hand. How different the place, yet identical the Person—David's Son, but David's Adon'! (v. 1.) This is the same Name used in Psalm 97: 5, and is applied to Joseph in Psalm 105:21. These give the force of the word, and, with Psalm 114:7, are the only instances of its employment in the Psalms. It speaks, evidently, of His sovereignty of rule. How vast a contrast to Psalm 109.! He is also Adonay ' (v. 5), the Deliverer of His people, executing judgment on the wicked. How precise and divinely perfect the application of these Names! The earthly seat of His power is Zion—His enemies subject, His people willing then. If, as born into this world, He is declared to be Son of God, now, as ascended up on high, the witness is given of Mm, Thou art a priest forever, after the order of Melchizedek.' In the quickly coming day of His anger (cf. Psalm 2:9-12), He will smite through kings, judge among the nations, and bring down the first man's power. It is the humbled One whose refreshment it was to receive the Remnant in rejection. He it is that shall be exalted.
Jehovah, 3; Adonay, 1; Adon, 1.
NOTE.— The different force of ' Adon ' and Adonay ' is beautifully evident here. Gog appears to be referred to in the latter clause of verse 6.
Three Hallelujah ' psalms follow, of which the first two are acrostic, and relate, as noticed before, to the giving of the inheritance, and the character of the man who should possess it. The last one celebrates the grace of Jehovah, for it is all of grace to establish poor and barren Israel in the blessing.
111.— This and the following psalm compare and distinguish the righteousness of Jehovah and of the man who fears Him. His work—those great works in which His righteousness is expressed, and the power of which He has shown His people—is the giving to them the heritage of the nations. Holy and terrible is His Name, maintained in judgment and justice by the works of His hands in sending deliverance unto His people, according to His covenant, of which, gracious and merciful as He is, He is ever mindful.
Jehovah, 4; Jah, 1.
NOTE.— All is Jehovah here, for the assembly of Israel is gathered, and He is praised in it. (v. 1.) Deliverance having come, it is no longer merely loving-kindness that endures forever, but His righteousness (v. 3) and praise. Compare verse 3 with Psalm 112:3; also verses 4, 5, 6, 7, 8, 9 of each psalm.
102.— The blessing is definitely pronounced upon 'the man that feareth Jehovah.' (v. 1.) Distinct as are the blessing and the inheritance, they are indissolubly connected, for His saints, in a risen Christ. On the ground of Jehovah's righteousness in Psalm 111., redeeming His people (vv. 3, 9), the blessed man shall be mighty in the land ' (v. 2), wealth and riches shall be in his house.' (v. 3.) In character, he is gracious, merciful, and righteous; and it is well with him. (vv. 4, 5; cf. Ps. 5:12.) In the power of Jehovah he is established, and, confiding in Him, his heart is maintained until his oppressors are destroyed. His grace to the needy, which is after the pattern of God's righteousness, abides forever. (Cf. 2 Cor. 9:9.) Power, too, shall be his; but the wicked shall melt away, and his desire perish.
Jehovah, 2; Jah, 1.
NOTE.— The sense of restored and fully recognized relationship with Jehovah is very marked in these psalms—indeed, throughout the whole book; so that, with comparatively few exceptions, Jehovah only is appealed to.
It is well, moreover, to notice here the important place which the blessing and the inheritance, subjects of so vast a bearing, have in the Psalms. The first book begins with a blessing pronounced upon the righteous man. Psalm 2. gives nations for an inheritance' to the Anointed, and adds that all who have their trust in Him' are blessed.' This is, then, pronounced upon the people' (Ps. 3:8), and the righteous man is again assured of it in Psalm 5:12. Psalm 8. declares the scope of the possession of the Son of man, and Psalm 16. the portion of His inheritance in humiliation. Between is the conflict of the righteous with the wicked, who are in possession meanwhile. But in due time, Jehovah's power puts His Anointed into His kingdom over the nations. (Ps. 18.) Then the King is made blessings forever (Ps. 21.); but this is righteousness, because of His personal excellences, for He is the King of glory. (Ps. 24.) Upon this the fearer of Jehovah is also assured of the inheritance, in spite of his sins, which, indeed, shall be pardoned. (Psa. 25:11-13.) This brings us to the formal declaration of the blessing of such, in Psa. 32, apart from any question of the inheritance. But, the foundation thus laid, at once the New Song ' is raised, and both the blessing and the inheritance are declared to be the portion of Jehovah's chosen people. (Psa. 33:12.) And, though now, it may be, amid untoward circumstances, blessed is the man that trusteth in Him.' (Psa. 34:8.) The full possession of the land, as their inheritance, is then absolutely confirmed, in Psa. 37, to the meek and dependent ones forever. His seed, moreover, shall be a blessing. (Notice the character of these acrostic Psa. 25; 34; 37; 111; 112) Psa. 40:4 presents the perfect example of such a One in the depths of sorrow, and Psa. 45:2 in the height of glory. Now, the blessing can rest in peace upon whomsoever He chooses (Psa. 65:4), and God arises in power in man to possess the inheritance (Psa. 68); for, delivered Himself, He gives the meek and the needy to dwell in it. (Psa. 69:35.) The full earthly accomplishment of the Abrahamic blessing is then celebrated in Psa. 72
Book 3, largely treats of the inheritance historically. Mount Zion is seen in desolation (Psa. 74:2), His inheritance ruined. Why thus? Because 'they tempted God, the Most High.' (Psa. 78:55-62.) Yet, in His electing love, should Mount Zion be established by His servant David. (v. 71.) Meanwhile the nations are there, and Jerusalem is laid in heaps. (Psa. 79:1.) Help is in God alone—' Arise, O God, judge the earth, for Thou shalt inherit all the nations.' He is the Most High over all the earth. (Psa. 82, 83.) Then the blessing can be pronounced on them that dwell in Thy house, whose strength is in Thee ' (Psa. 84), and on 'the people that know the shout of joy.' (Psa. 89) In all these psalms the sanctuary is much connected with Mount Zion and the inheritance. In Book 4. the blessing is upon the man whom Jah chastens, and teaches out of His law (Psa. 94:12); and the inheritance is distinctly defined to be the land of Canaan, the lands of the nations, given in fulfillment of Abrahamic promise. (Psa. 105) Yet the inheritance can only be entered on and possessed by those of whom it can be said, ' Blessed are they that keep justice, and he that doeth righteousness at all times.' (Psa. 106:3; see vv. 3, 40, 47.) Those who hearkened not to the word could not enter into the rest. Thus, possession is indissolubly united with righteousness and faith. Book v. has the blessing more immediately in view; but, as we have seen in Psa. 111, Jehovah works to give His people the heritage of the nations.' Who, then, shall be mighty in the land'? The man that fears Jehovah: blessed is he! (Psa. 112:1, 2.) For Jehovah will bless the house of Israel and the house of Aaron (Psa. 115:12,13) —a blessing that rests securely upon the Stone the builders rejected, and of whom it is said, Blessed be He that cometh in the Name of Jehovah.' (Psa. 118:22-26.) But Jehovah is vindicated in the character of those blessed ones, for they are the perfect in the way," they observe His testimonies' (Psa. 119:1, 2), their eternal inheritance are His testimonies. (v. 111.) They are blessed out of Zion, in field and family (Psa. 128), for there hath Jehovah commanded the blessing, life for evermore.' (Psa. 133) Here we sea the full divine character of the blessing'; and, as for the inheritance, He gave all the kingdoms of Canaan for an inheritance unto Israel.' (Psa. 136:12.) Blessed the people whose God is Jehovah.' (Psa. 144:15.) Thus, the promise to Abraham of the inheritance, and his blessing, are fulfilled to Israel in the power of a risen, ascended, and coming Christ. For the Christian's special portion see, as to both, Eph. 1
113.— When the righteous man is blessed, the wicked must perish; but if Jehovah's name is praised, then what He is is revealed. Grace alone is here in question. His dwelling is on high, yet He humbleth Himself to look on the heavens and on the earth.' (v. 6.) It is grace, and beyond the natural heart to conceive of; for man would fain say, The Deity cannot humble itself.' But further, though not a greater thing, He exercises His grace towards the poor in the dust, and the needy on the dunghill. Israel is the barren woman who keeps house. Clearly, Hannah's song is in the mind of the Spirit, but the silencing of the wicked is wholly omitted; only the grace of the kingdom is referred to.
Jehovah, 6; Jah, 2; Elohim, 1.
NOTE.— How blessedly interesting is the comparison of verse 6 with Phil. 2; so identical in principle, and said of the same glorious Person, but the depth and mystery of the revelation how different! The Christian revelation so much greater! Here it is Jehovah whose glory is above the heavens'; but in Manhood is He there (cf. Psa. 8:1), and comes forth to restore Israel. In Phil. 2 it is the Man who has humbled Himself; but He is God, who of this form had emptied Himself.
As already remarked, the next five psalms introduce the kingdom.
114.— Suddenly, with abrupt and rugged energy, it announces the presence of the Adon, the Eloah of Jacob. In the mighty exercise of His grace, in the past, Judah was His sanctuary, Israel His dominion. (v. 2.) Every barrier to the accomplishment of His purpose—the Red Sea and Jordan—vanished before Him. The wilderness, place of the people's trial, is unmentioned, as a thing of naught. The mountains— doubtless Sinai—were convulsed. Tremble, thou earth!' Yet for Jacob it is in grace, for He is the same who turned the rock into a pool of water.' (v. 8.) Once in the majesty of Law, now in the supremacy of grace.
Adon, 1; Eloah, 1.
NOTE.— This striking psalm omits all the Divine names, with the exception of that which marks sovereignty of rule, and that He is alone supreme (Eloah) in contrast with idols and many gods. Of all the Names of God, these are the most infrequently employed in the Psalms, except perhaps Shadday.'
115.— This is the celebration of their return to confidence in Jehovah, consequent upon His intervention in power, as in Psa. 114 It is evidently the day of Israel's repentance (v. 2; Joel 2:12-17), when they look upon Him whom they have pierced, and weep for Him—their repentance for having rejected Christ. (Cf. Isa. 49-58) Following this is their rejection of the idols they once sought after. (vv. 4-8; cf. Isa. 40-48) Their subjective state has this two-fold character in that day, viz., repentance for rejecting Christ (see Zech. 12:10-14), and the refusal of idolatry (see Zech. 13:2). Israel, Aaron, and they that fear Jehovah are called to this confidence. Their children also are formally brought into the joy of the blessing (v. 14); for Jehovah is the Maker of the heavens and the earth, and the latter He has distributed to the children of men therein to live.
Jehovah, 10; Jah, 3; Elohim, 2.
NOTE.— The similarity of verse 14 to Peter's declaration on the day of Pentecost, as to the promise being to their children, made good in a risen Christ, is very plain. It is a strong evidence of the mind of God for children. Before law in the Abrahamic family, under law, in the gospel day, or in the millennial scene, His principle, that the children are to share in the privilege, is distinctly enunciated. Peter also quotes from the same chapter in Joel which speaks of the time to which the psalm refers. (Cf. v. 2, and Joel 2:17.) The epoch of the psalm is undoubted. Compare the difference of verse 2 and Psa. 42:3, 10. As it will be in the coming day, the creator-title of Jehovah is much insisted on here. (See v. 15, 16; cf. v. 3, and Psa. 135:6.)
116.— Conscience being at rest by the knowledge of Jehovah's loving-kindness and truth, displayed in a manifested Christ, and through uprightness of heart and repentance (Psa. 115), the heart can now express itself in the liberty of deliverance, and that in Jehovah's house, in Jerusalem itself. First, there is the declaration of the manner of deliverance. (Cf. Rom. 7) It comes solely through the grace and righteousness of Jehovah—the mercy of God, which he celebrates. (vv. 3-6.) Then he spreads before his soul the principles of his present place, viz., resurrection, or rather God's intervention in power when every human thing had come to an end, and then, consequent thereon, praise. With what divine fitness and aptitude the apostle quotes this verse (v. 10) in 2 Cor. 4:13! It was the same spirit of faith. His situation was desperate; but, in anticipation of deliverance, he uttered his testimony. (vv. 7-11.) Then comes worship in the courts of Jehovah's house, in the midst of thee, O Jerusalem.'
Jehovah, 15; Elohim, 1; Jah, 1.
NOTE.— The delivered ones turn first of all to Jehovah, and recount the history of His grace in Jerusalem. All is Jehovah,' except the declaration—how blessedly learned!—that God is merciful.'
117.— Now they turn to the nations and peoples, calling them to praise Jehovah for His loving-kindness to Israel.
Jehovah, 2; Jah, 1.
NOTE.— Not merely mercy, but truth is here celebrated.
118.— A song of triumph and praise for victory follows. In peace and joy, the soul delights to recount the circumstances through which it has passed. Israel, Aaron, and they that fear Jehovah, are called upon to join in Messiah's praises. All nations were against them (vv. 10-12), the personal adversary (vv. 13, 14), yea, and Jehovah Himself, in chastisement. (v. 18.) As to the nations, they were destroyed in the name of Jehovah. From the adversary Jehovah saved him by His right hand, and, thirdly, though indeed chastened, Jah did not give him over to death. He enters the gates of righteousness—the Bate of Jehovah, by which the righteous enter. How blessed a change from Jeremiah's day, when they obeyed not, but brought in burdens through the gates on the Sabbath-day! (Jer. 17:19-27; 22:1-5). Then the house became a desolation. (Cf. Mark 11:15, 16; Matt. 23:38, 39.) Now kings enter in by the gates of the city and of the house, as he prophesied; and burnt-offerings, and sacrifices, and meat-offerings, and incense, and sacrifices of praise are there (Jer. 17:26), and the priests, the Levites, to offer them. (Jer. 33:18.) In that time the branch of righteousness' grows up unto David, Judah shall be saved, and Jerusalem shall dwell safely; and this is the name wherewith she shall be called, ‘The Lord our Righteousness.' (vv. 15, 16.) From this we learn the full force of the expression in the psalm, The gates of righteousness.' For a transient moment the blessed Saviour sanctified the house, suffering no burden to be carried through, and then it was given up to desolation. Now the time has come to say, Blessed be He that cometh in the name of Jehovah!' (v. 26.) The rejected Stone has become the Head of the comer (v. 22), and has fallen upon the enemies, crushing them to powder. Jehovah is El, supreme in holiness over evil. They can say, My El.' (5. 28.) He has given them light, and the sacrifice is there. Again is heard, as never before, the voice of joy and the voice of gladness; the voice of the bridegroom, and the voice of the bride; the voice of them that say, 'Praise the Lord of hosts,' that glorious refrain, Give ye thanks unto Jehovah, for He is good, for His loving-kindness endureth forever.' (Cf. v. 29; Jer. 33:11.)
Jehovah, 22; Jah, 6; El, 2; Elohim, 1.
NOTE.— 'El,' in verses 27, 28, is brought in with precious suitability. The rest of the psalm is Jehovah; for the joy of relationship is established in power. The exalted Christ fully identifies Himself with delivered Israel in their joy; but note (vv. 22-26) the specialty of His glorious Person! Israel has sadly learnt the miserable folly of receiving one who carne in his own name they now gladly welcome Him who comes in Jehovah's name.
This long psalm (119.) seems designed to give a complete expression to all the experiences of the renewed heart, in which the law is written, whatever the circumstances. Full Jewish relationship is recognized. This gives its character, therefore, to the exercises. Jehovah alone is, with one exception, appealed to. The opening verses state the theme, and the first verse of the second portion raises a collateral question. Adverse circumstances are found in the path. Faith is, therefore, put in play.
119.— (1) Blessed are the perfect in the way. This is the standard set up (vv. 1-3), and the heart responds in holy desires. (2) But wherewith shall a young man's path be cleansed? for a practical result is looked for. The word of Jehovah, hid in the heart, alone can effect this. But He must be the teacher. (3) Circumstances may be adverse—a stranger in the land, amid reproach and contempt, to princes an object of suspicion and hatred. This makes Jehovah's testimonies the more precious, and they are `my delight and my counselors.' The proud who wander from them are cursed. Is not verse 21, the passage misquoted in John 7:49 by the proud Pharisees and priests, and applied by them to the people, struck by the Saviour's gracious words, really fulfilled in themselves, and to their own condemnation? (4) But difficulties arise, also, from within. In spreading these heart-sorrows before Jehovah, the heart is enlarged—set free from them; and then, ' I will run the way of Thy commandments.' (5) Yet are there other dangers—the attractions of the world, vanity and gain; but Jehovah's teaching in an attracted heart will stimulate and encourage it in divine things, the others being refused. (6) In the assurance of Jehovah's salvation, he becomes now a witness both to him who reproaches, as well as before kings. (7) This brings derision from the proud, and issues in indignation against the wicked; but Jehovah's statutes become his songs. (8) The wicked, indeed, conspire against him; but he finds associates in the fear of Jehovah among them that keep His precepts. (9) His confidence is in Jehovah's loving-kindness, for he had gone astray; yet, if afflicted—for the proud forged a falsehood against him—it was that he might estimate the law of Jehovah's mouth at its true worth. (10) Moreover, he is Jehovah's handiwork; and, if afflicted, it is in faithfulness to what is of Himself. He desires the gathering together of those that fear Jehovah. (11) But the rage of his persecutors increases, so as to destroy him, if not preserved by Jehovah's loving-kindness. (12) 'Thy word,' in its fixity, power, and authority, is sufficient to quicken—all created things are the proof, though not the measure, of it. (13) It is effectual against the malice of enemies, and superior to the instruction or the experience of man. It preserves from evil, and is sweet to the soul. (14) In addition, it is light amid darkness and affliction, produces praise, and becomes a heritage forever. (15) Especially it judges and rejects the double-minded, the evil-doers, and all the wicked, and puts the flesh in fear of Jehovah. (16) As a servant, he now claims Jehovah's intervention for good, in lovingkindness and instruction. The preciousness and absolute rectitude of the Word give firmness of moral judgment. (17) But, as a simple one, he longs for light and appreciation of grace, stability of walk, and freedom from human oppression; and he desires the open expression of divine favor (cf. v. 135; Num. 6:25; Psa. 80:3, 7, 19). This involves communion; therefore, he not only hates every false path (vv. 104, 128), nor is indignant because the wicked forsake Thy law' (v. 53), but his eyes run down with streams of water.' (18) Yet he stays himself upon the righteousness of Jehovah, and upon His word; and his zeal is exceedingly aroused. (19) The crisis now comes quickly on. The wicked are near; but Jehovah is near, too. His word is faithful and firm: the night is a season to meditate therein, and the morn for prayer. (20) The whole sorrow of the scene is now summed up, and quickening looked for, according to Jehovah's word, His judgments, and His loving-kindness; for His word is truth, and His judgments forever. (21) His own ways, also, he sums up. Jehovah's word he fears, rejoices in, and loves. Seven times a day he praises Him; and obedience has characterized all his ways. (22) Understanding, deliverance, and instruction are necessary to praise. Testimony, help, and salvation flow from the spirit of obedience. Praise, founded on grace to the erring, is the grand result of all.
Jehovah, 24; Elohim, 1.
NOTE— All is ' Jehovah ' except verse 115, where the psalmist appropriates Him as my Elohim ' in addressing the evildoers. To the end of No. 9 the man himself is presented, and his path; his condition without and within; his desires and testimony; his enemies, his companions, and his afflictions. Then, in Nos, 10, 11, 12, we have Jehovah's power and loving-kindness, and His word. Thence, down to No. 18, the effectual working of the word is developed. And from No. 19 to No. 22 is the general survey and result.
Following this are fifteen psalms, called Songs of Degrees. (120.-134.) Israel, Zion, and Messiah are prominent; and there is progress from out of the malignant and deceitful Northern power to universal Melchizedek blessing.
120.— To compare this psalm with Psa. 52 is very instructive. The moral character of the mischief is precisely similar in both. There, however, it is a mighty man of wealth who claimed to have his tent and title in the land. Here the psalmist sojourns in Meshech (probably the Moschi, in the Caucasus and the northern shores of the Euxine), and the tents are those of Kedar (Ez. 27:13, 21; Isa. 21:17), that is, of the Arab tribes. Clearly, it is a Northern power in concert with the nomadic and predatory tribes of Syria and Arabia—such, indeed, as we find to-day in Turkey in Asia. And in such company Israel had long dwelt. Moreover, their pretexts were fair enough, but war their settled purpose. The King of the North seems evidently in question in connection with the Russian power and the eastern nomads.
Jehovah, 2.
121.— But Jehovah has now taken Israel definitely and distinctly under His tare, to fulfill His promise to David and Solomon. (Cf. v. 3, and 2 Chron. 33:8.) The time of trouble is over: he has cried and is answered, though it is yet in testimony to faith.
Jehovah, 5.
Nom— All Israel is viewed here; just as Messiah, specially, is in Psa. 91:5, 6.
122.— The invitation to go into the house of Jehovah, within the gates of Jerusalem, is now heard, and answered with joy. Jah's tribes, a testimony to Israel, go up thither. The thrones of the house of David, set for judgment, are already there. Moreover, there is One who, identifying Himself with the restored Remnant as His brethren and companions, can, of His own personal excellency, pronounce Peace' upon them.
Jehovah, 3; Jah, 1; Elohim, 1.
NOTE.— The union of the grace of association with the specialty of personal excellency is very distinct. Here is the declared fulfillment of Jer. 17:25; 22:4; for in Jerusalem the thrones of the house of David are set, and all Israel is called up out of the north country. (Jer. 23:8.) Cf. Psa. 120:5.
123.— Yet, in going up, they are exposed to the contempt of the proud and of those that are at ease, for the land is not yet cleared of the oppressor.
Jehovah, 2; Elohim, 1.
124.— And had it not been that Jehovah was for them, they would still have been swallowed up alive. But the snare is broken, and they have escaped. The proud waters here are surely the overwhelming hosts of Gog—the Muscovite, accompanied by the Eastern hordes.
Jehovah, 4.
NOTE.— The creation-title of Jehovah is insisted on (v. 8), as in Psa. 115:15. (Cf. Rev. 4:11, 10:6, 14:7.)
125.— But the eternal stability of Jehovah's people is now secured, for He is not only among, but round about them. The terms of His government are announced, and Peace ' is upon Israel.
Jehovah, 4.
NOTE.— The last verse must be compared with the last verse of Isaiah. Even in the midst of peace thus established, there is the standing witness and expression of judgment. Peace upon the Israel of God is even now realized according to the rule of new creation. (Gal. 6:16.)
126.— Settled in peace in Zion, they relate their rapturous joy in Jehovah's restoring grace, and pray that the whole captivity may be turned. The assured principle of blessing, according to the ways of God in government, is announced.
Jehovah, 4.
NOTE.— Weeping and reaping, the suffering and the glory, are connected.
127.— Solomon's house, and David's city, lacked stability in man's hand, however diligent. But now that Jehovah has undertaken for them, His beloved one may rest. The house, the city, their provision and defense are of Mm, and a numerous progeny is a special mark of Jehovah's blessing.
Jehovah.-3.
128.— Moreover, this blessed ' one is he that fears Jehovah. Every earthly blessing, and not sorrow, shall be his in seeing the good of Jerusalem, and his children's children, and peace upon Israel.
Jehovah, 3.
NOTE.— Israel is fully brought into her own blessing as to the testimony of it; though there may still be exercises of heart.
129.— But their hearts revert to the times of their affliction, and recognize the grace that sustained them, however lengthened out their sorrows. He has delivered them in His righteousness; and shame must needs be the portion of their adversaries.
Jehovah, 3.
130.— Yet a still deeper matter presents itself. Delivered from every external foe, the question arises, How stand they with Adonay, who has delivered them? He executes judgment on the ungodly, and who shall stand if He mark iniquities? The answer comes: There is forgiveness with Thee, that Thou mayest be feared.' They can now wait for Adonay, and hope in Jehovah, for He will redeem Israel from all his iniquities,' not merely from his foes.
Jehovah, 4; Jah, 1; Adonay, 3.
NOTE.— This psalm is distinguished by appeal to 'Adonay.' The reason is evident. He is indeed the Deliverer of His people, but is also judge of the wicked on earth. But His people are chargeable with iniquities. How then? There is forgiveness. This is a deeply solemn question for them.
131.— The result is a lowly and composed state of soul, as of a weaned child. Hope in Jehovah is now Israel's abiding state. He is the object of their desire—not even their own blessing, but Himself, Jehovah, 2.
132.— The intervention of power, that, after a period of ruin and alienation, once more installed in its rest the ark of Jehovah's strength, is now exercised on behalf of David and Zion. The blessing, as of Aaron, follows in Psa. 133 (Cf. Psa. 80; 67. and 68.) Here it is not the ascension of Christ, nor leading His people in restoring and saving power, but the fulfillment of His promise to David, and the taking His place in Zion—His earthly rest forever. There shall there be abundant provision; her priests shall be clothed with salvation, not merely righteousness, and her saints shall shout aloud for joy. The prayer was (v. 10) not to turn away 'the face of Thine anointed.' In answer, the horn of David is caused to bud forth; a lamp is ordained for His anointed, and upon Himself shall His crown flourish. A lamp is a figure of that which is a testimony to, and shows the truth and reality of anything. Here it refers, doubtless, to 2 Chron. 21:7; 1 Kings 11:36; 15:4. The horn is, of course, a symbol of power, and a crown the sign of rule.
Jehovah, 6; Mighty One of Jacob, 2.
NOTE.— Jacob's relations with Jehovah seem referred to as embracing the whole race in their own earthly position. The answer in each case far exceeds the request (see vv. 8 and 13-15, vv. 9 and 16, vv. 10 and 17, 18). The psalm, evidently, has in view the establishment of the reign of peace (Solomon). Compare 2 Chron. 6:41, 42; also 1 Sam. 7:2; 2 Sam. 7; 1 Chron. 16 Though much of the furniture and ordinance of the Jewish ritual will be restored, the ark itself will never have any place again (see Jer. 3:16, 17); for Jerusalem shall be called the throne of the Lord.
133.— The unity of brethren, after a priestly type and character, follows; and Zion is the place of the blessing- ‘life for evermore.'
Jehovah, 1.
134.— The night is now vocal with Jehovah's praises in the Sanctuary; for no evil is occurrent. Out of Zion, Jehovah's blessing is pronounced on Israel.
Jehovah, 5.
Note.— This is the result in Melchizedek blessing—God blessed, and man blessed.
The two following psalms seem immediately connected with Psa. 118, the ground of the truth being enlarged by the psalms (119.-134.) that succeed. Indeed, Psa. 135, 136. fitly sum up and conclude the subjects of Psa. 114-118, taking also into account the exercises of Psa. 119, and the point of progress reached by the Songs of Degrees.
135.— Conflict is over; praise can now ascend. The servants of Jehovah stand in His house. Israel, Aaron, and Levi are there, and they that fear Jehovah. Jah hath chosen Jacob unto Himself, Israel for His own possession. This, too, after their long, sad trial of discipline and sorrow, after being scattered into corners, and their remembrance made to cease from among men. (See v. 14, and Deut. 32:1-36.) But their real blessing had never rested upon themselves, but upon Jehovah, according to that Name in which He had revealed Himself to Moses, as in relationship with His people. (See v. 13, and Ex. 3:15; Isa. 26:8. The association of vv. 13, 14, is extremely interesting; as also is the use of the latter in Heb. 10:30.) Yet in the way of His judgments, they had waited for Mm; and now the song of deliverance is sung in the land of Judah, and the gates are opened that the righteous nation which keepeth the truth may enter in. (Cf. Isa. 26:1,2; Psa. 118:19,20.) Neither was their present joy and blessing through any strength in man, but according to that grace that had established Israel's covenant with wayward Jacob. (Cf. Hos. 12:4, 5, and Gen. 35:11, 12.) Now they can fully celebrate Jehovah in creation (v. 6) and providence (v. 7), in redemption (vv. 8, 9) and government (vv. 10, 11.) For He acted in order to give an inheritance unto Israel, His people. (v. 12.) Then there is the contrast with idols, and the renewed call to Israel, Aaron, and Levi, and them that fear Jehovah, to bless Him out of Zion, who dwelleth in Jerusalem.
Jehovah, 15; Jah, 4; Elohim, 1; Adonim, 1.
NOTE.— This psalm compared with Psa. 115 exhibits much enlargement of heart, and increase of spiritual apprehension. In the latter the power of God and the vanity of idols are simply and immediately contrasted (Psa. 115:3, 4); but in Psa. 135, between these two verses (6, 15), is introduced the full recital and recognition of what Jehovah is in creation, in providence, in redemption, and in government. Observe, however, that the counsel and election (vv. 4, 13, 14) of Jehovah are immediately in view, and therefore there is no wilderness here, but Egypt and Canaan. Nor is the Red Sea mentioned except by implication.
136.— The universal chorus follows, His lovingkindness endureth forever.' This is the burden of the book. The last psalm of the previous book struck the chord. (v. 1.) The first verse of the fifth re-echoed and perpetuated it. At the incoming of power it is laid as the basis of all true praise (Psa. 118); and now, in the establishment of grace and blessing, it is traced throughout all His dealings. The faith of David, in bringing up the ark of God to Zion, first breathed out the blessed principle on which all true blessing rests. The priests and Levites chanted it in praises when the glory of the Lord filled the temple of Solomon; the people universally uttered it when the fire carne down from heaven and consumed the sacrifice. Again, amid the ashes of the temple, after the land had enjoyed her Sabbaths, that song was raised once more in faith, though feebleness, by the little remnant returned from Babylon, when they laid afresh the foundation of that temple—the temple of the Lord. And the voice of prophecy repeats the strain, to be heard thenceforth unceasingly when the captivity of the land shall return as at the first. (Jer. 33:11.) Jehovah is praised in His goodness, and in the supremacy of His nature, and of His sway. (vv. 1-3.) The latter—His eternal power and divinity—are first set forth as displayed in creation (vv. 4-9), His power and wisdom being specially noticed, as well as the appointment of rule in the physical world. The work of creation is not traced beyond the fourth day. Then is celebrated redemption, the deliverance of His people in judicial and mighty power (vv. 10-12)—a power, too, that turned an impassable barrier into a path for His people, and a means of judgment upon their enemies. This order, too, is observable in the ten plagues; the first three expressed power in creation, the last seven distinguishing judgment also. Wilderness care follows (v. 16); and the smiting of enemies in order to put His people into their inheritance. (vv. 17-22.) The psalm concludes with His delivering them from their low and oppressed condition, and His universal providence. Jehovah, the solo Deity, and Supreme Object of homage, is finally praised as the El of the heavens.
Jehovah, 1; Elohim, 1; Adonim, 1; El, 1.
NOTE.— After the survey of all that He is in Creation, Redemption, Government, and Providence, the introduction of ' El,' supreme in holiness over evil, is very beautiful. The psalm is a remarkable one, whether in respect of the divine Names (cf. Deut. 10:17), or of the form in which it is east. Compared with the previous psalm, we have here fully the Red Sea and the wilderness; but it does not go over Jordan. It sets forth, not so much purpose, but grace.
The history, morally, of the day of sorrow is now brought before us (137. 145.), up to the establishment of Jehovah's kingdom on the earth. All are psalms of David, except the first, and bear out fully their title in the deep and comprehensive heart-exercises presented, which, moreover, after Psalm 137., are very individual.
137.— Babylon, which, within the canon of the Old Testament, is the deepest sorrow the nation had ever known, is first dealt with. Edom also must be remembered in the day of doom. Jerusalem may indeed be laid bare, down to its foundation; but its ruin is the measure of the judgment decreed upon its persecutors. But faith ever enters into the divine thoughts, and measures all things there. Nor will it prostitute Jehovah's joys to amuse His enemies.
Jehovah, 2.
NOTE.— The position of this psalm is peculiar. The Babylonish captivity is now but a memory, yet Jerusalem is still viewed in its low estate, and the judgment on Babylon and Edom unexecuted.
138.— The temple and the kingdom now dimly arise amid the trouble. In David's day the temple was not built, of course, but for faith it was where the ark was, or the altar at the threshing-floor of Araunah. The scene, therefore, suits the restored Remnant, either from Babylon, or in the latter day. Trouble is there, and the anger of enemies; but Jehovah will perfect what concerneth him. Jehovah is high; but He looketh upon the lowly, and will not forsake the works of His own hands.
Jehovah, 6.
NOTE. —This is a manifest advance upon the condition expressed in the previous psalm. No judgment is denounced, but faith recognises that all the kings of the earth shall celebrate Jehovah, and sing His enduring loving-kindness.
139.—But the exercises deepen, and partake more of the character of individual communion. The knowledge of Jehovah in all its intimate and searching character is what first reaches the soul, causing it to quail before Him. (vv. 1-6.) It is the Light that makes the truth of everything manifest, and, where there is not that which divinely meets it, the effort is to flee from His presence. (vv. 7-12.) But this is impossible! The heavens, Sheol, earth's inaccessible places, or darkness itself, all bear testimony alike to this. How deeply solemn a thought for one who decries to escape that Presence, and to whom darkness would be a resource ! But faith has a divine resource where it can rest. The previous psalm had touched
the key-note, Thy loving-kindness endureth for ever : forsake not the works of Thine own hands.' And, in this thought, praise can arise even in the all-searching light of the divine presence. I will praise Thee, for I am fearfully, wonderfully made.' The soul surveys itself as of the works of Jehovah; and they are marvellous (v. 14), whether it be in creative power, as here, or in redemption or resurrection (vv. 15, 16), for the language is largely figurative, and may be referred even to the assembly. Thus the heart rests in the consciousness that the thoughts of El ' towards it are precious and infinite in their blessedness—and how uninterrupted! Uncaused by human effort, they need none to sustain them, but sovereignly proceed from the exhaustless love of God. Man may sleep; God's thoughts of love slumber not, for when the saint awakes he can say, ‘I am still with Thee’ (vv. 14-18.) Are there the wicked and men of blood? Eloah will slay them, for they hate Jehovah. As for himself, he says, Search me, O El, and know my heart: prove me, and know my thoughts': for now he has entered into the grace of Jehovah's heart, and the preciousness of His thoughts.
Jehovah, 3; El, 2; Eloah, 1.
NOTE.— It is Eloah,' alone supreme, who slays the wicked, and to El,' the holy One in supremacy over evil, he says, Search me... and see if there be any grievous [or idolatrous] way in me.'
140.— The psalmist can now turn to Jehovah in the confidence of his deliverance from every form of satanic evil which surrounds him. (v. 3.) The evil man, the violent man, the wicked man, the proud, and the man of evil tongue are there. The question is, Shall such be established in the earth? No! Jehovah shall maintain the cause of the afflicted one and the needy; yea, the righteous and the upright shall dwell in His presence.
Jehovah, 7; El, 1; Adonay, 1.
NOTE.— Against the power of the wicked he appeals to El,' supreme in holiness over evil. But it is Adonay,' Deliverer of His people, executing judgment on the wicked, who is the strength of his salvation, and who covered his head in the day of battle.
141.— The psalmist is now found amid an established order of things, in which Jehovah is acknowledged, but which is going on to judgment, where the soul needs to walk closely with God in lowly grace, so as to be preserved from sin and from the violence of persecutors, It is system, too, which, however faith may cleave to it, is already ruined and scattered. (v. 7.)
Jehovah, 3; Adonay, 1.
NOTE.— When viewing the scattering and ruin, he cries to Adonay.'
142.— Separation at length takes place; and as David was cast out and hidden in the cave, so the remnant are now found in utter isolation. (v. 4.) But Jehovah is his refuge, and he looks to be brought into liberty and to be surrounded with the righteous.
Jehovah, 3.
NOTE.— The experience here is very individual. The blessed Lord, indeed, passed through these circumstances, and has here given a voice divinely to the expression of the sorrows of the Remnant, who will alike pass through them. But with Him there was necessarily that which was peculiar to Himself as a divine Person. Verse 7 may include this. Observe (vv. 1, 2) the varied forms of address to Jehovah.
143.— Shut up thus to Jehovah, his trouble is only increased—his spirit is overwhelmed, his heart is desolate; for he is cast, necessarily, upon Jehovah's righteousness against his enemies; but, if so, how can he himself be justified? He then pleads Jehovah's loving-kindness for himself (v. 8) and against his foes (v. 12).
Jehovah, 4; Elohim, 1.
NOTE.— it is as Jehovah's servant (vv. 2, 12) that these exercises of soul become so solemn and afflicting.
144.— Having thus been brought to rest in the lovingkindness of Jehovah, he can now bless Him with a full heart; and not only Jehovah (v. 1), but the people too. (v. 15.) But through how varied an experience is one enabled to reach this point! The nothingness of man (Adam), who is as a breath, the son of Enosh—not worthy of a thought; who are aliens, moreover; whose mouth speaketh vanity, and their right hand a right hand of falsehood: why should such be allowed to hinder the blessing of Jehovah's people? In faith's anticipation will the psalmist sing the New Song.
Jehovah, 1; Elohim, 2.
NOTE.— It is Melchizedek blessing, and Messiah taking this place, but in identification with His people in conflict. David, Thy servant,' as rescued, sings the New Song, but seeks deliverance for His people, that our ' blessings may be full. The grace in which He intercedes for His tried people does not obscure the glory of His Person. Compare vv. 5-7 with Psa. 18:16. There Messiah is seen in Israel, afflicted in all their afflictions; here Israel is saved by Messiah, and in His salvation. In Psa. 8:4 we see Man in Christ; here, man in opposition to Christ. (v. 3.)
145.— Praise follows. Man being estimated in the previous psalm at his native nothingness, Jehovah is alone celebrated in His greatness and majesty and mighty acts. (vv. 3-7.) Then His grace and mercy are declared (vv. 8-12), and finally His kingdom in its universality, enduringness, and kindness. It is yet, however, a government that remains to destroy the wicked.
Jehovah, 9; Elohim, 1.
NOTE.— This is the proclamation of Jehovah's name as King for millennial blessing. But He is Elohim,' and ' my Elohim.'
The remaining psalms are a call to praise Jah, His reign being thus publicly established and recognized.
146.— How deep and real the experience that enables them to say, Blessed is he who has the El of Jacob for his help ' (v. 5), in contrast with man, however great! Man's purposes last only as long as his breath lasts, but Jehovah is the Creator and Saviour. (vv. 6, 7.) Grace and righteousness distinguish Jehovah's government—the reign of Zion's King (vv. 8-10), forever.
Jehovah, 9; Jah, 2; Elohim, 3; El, 1.
NOTE.— How suitably is He called the El of Jacob'! The strength of holiness, in supremacy over evil, was indeed manifested in His ways with His poor, erring servant, Jacob. By comparing verse 8 with Isa. 61:1, and Luke 4:18, we see who Jehovah is. Note, too, that the psalm does not mention the preaching of the acceptable year of the Lord. Perhaps because it is prophetically viewed as come.
147.— Jerusalem, Israel, and Creation are the subjects of praise, and of the manifestation of Jehovah's grace. For His character, as described in the previous psalm (vv. 7-9), is here definitely applied and vindicated in respect of the outcasts of Israel. It is, moreover, according to the immensity of His power in creation; for He who bound up their wounds counted the number of the stars. Government is just referred to in verse 6, and the vanity of human strength in verse 10. With these exceptions, the psalm sets forth grace in Israel and power in creation.
Jehovah, 5; Jah, 2; Elohim, 3; Adonim, 1.
NOTE.— The four great subjects are mercy (vv. 2-6), providence (vv. 8-11), government (vv. 12-18), revelation (vv. 19, 20). Adonim ' in verse 5, infinite in power and understanding, is the supreme object of adoration.
148.— But praise widens out universally, from the heavens' (v. 1) and all that are there; and from the earth (v. 7) and all that are there. For Jehovah commanded, and they were created'; and His majesty is above the earth and the heavens.' Moreover, the special subject and basis of praise is that He hath lifted up the horn of His people of the children of Israel, a people near unto Jehovah, 4; Jah, 2.
NOTE.— The whole circle of the Universe, blessed, is here—the heavenlies, the angelic hosts, the material Universe and Israel. Jehovah's title as Creator is, as we have seen in these later psalms, much insisted on in connection with Israel redeemed.
149.— Zion, exalted, judges the world; for now Jehovah taketh pleasure in His people.' How different a case than when He wrote Lo-Ammi ' upon them! Ever were they beloved for the fathers' sakes; and glory is now the accomplishment, in grace, of counsel. But if the high praises of El ' are in their mouth, a two-edged sword is in their hand; for the judgment is yet to be executed. Vengeance must be executed against the nations, and punishment among the peoples; kings are to be bound with chains, and nobles with fetters of iron; and Israel must do it. They are Jehovah's saints, and what they failed to do when entering the land the first time, must now be done in divine power. The land is cleared of the ungodly, and the meek beautified with salvation.
Jehovah, 2; Jah, 2; El, 1.
NOTE.— For the last time we have the New Song,' connected, as we have seen, with blessing on the earth according to counsel, through redemption. Here it is sung in gathered Israel—the congregation of the godly, Psa. 1:5 being fulfilled. ‘The high praises of El' are connected with the two-edged sword,' for He is the Strength of holiness in supremacy over evil. The use of this Name here is very significant.
150.— Remarkably, too, this Name (El) alone, except Hallelujah,' appears in the final psalm of praise with which the Book concludes. Israel's praise is mainly occupied with His mighty acts and the abundance of His greatness (v. 2), for she is the standing and glorious witness of this, whatever the grace needed and exercised to establish her. The Assembly's place and glory is the magnificent and heavenly expression of grace and righteousness. Her relationship and communion are with the Father and the Son. Israel's relationship is with Jehovah, but her state of earthly glory and establishment is the especial manifestation, publicly and to the universe, of what El ' is; and that, too, in His Sanctuary.' He is the Strength of holiness in supremacy over evil, bringing to pass all His purposes of blessing by His mighty acts and the abundance of His greatness, but in holiness, so as to display what He is in His Sanctuary—in the firmament of His power. His loving-kindness to Israel has not denied this; but His judgments in the earth have proved it.
El, 1; Jah, 3.
NOTE.— The sum of His ways and government, in respect of the earth and Israel, is to the praise of El.' It is the full recognition of this that distinguishes the final psalm from all the rest. We may remember, again, that it is this Name that the Spirit has so often put into the lips of that blessed One. El's ' way was perfect. It was El' that avenged Him. (Ps. 18:30, 47.) Unto El' did He cry when forsaken—His El' from the womb. (Ps. 22:1, 10.) To El' He looked to be preserved. (Ps. 16:1, 102:24.) He is the El of glory' (Ps. 29:3), the living El' (Ps. 42:1, 8, 9), the life and rock of His people, as well as of their gladness (Ps. 43:4). El' is Himself Christ, who shall judge His people and the world, for judgment is committed to Him (Ps. 50:1). He is the 'El of salvation ' (Ps. 68:19, 20; 106:21), to whom the Sanctuaries ' belong (Ps. 73:17, 82:1, 89:7); the Eternal One (Ps. 90:2; cf. Prov. 8:22-31, Heb. 13:8), the ' El of the heavens,' whose loving-kindness endureth for ever.
(Ps. 136:26).