Psa. 107 — 150.
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 Psa. 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 forever. 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 afterward 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 Psalms 118, followed by the Songs of Degrees — progress from deliverance to Melchizedek’s blessing. The house of Levi is now brought in (Psa. 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. (Psa. 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 Psalms 106:11Praise ye the Lord. O give thanks unto the Lord; for he is good: for his mercy endureth for ever. (Psalm 106:1) — the ultimate point reached by the previous book. It is the song which ever characterizes redeemed and gathered Israel. (10:2, 3.) Whether in respect of His dealings (10:4-7, 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 (vs. 4) and Babylon (vv. 10-16) are chief examples. Folly (vs. 17), and no strength (vs. 27), characterized them. ‘Whoso is wise, let him observe these things, and let them understand the loving-kindness of Jehovah.’ (vs. 43.)
Jehovah, 12; El, 1; Elion, 1.
NOTE. — All is ‘Jehovah,’ with the exception of vs. 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 Psa. 60, nor of the Beloved whose soul was in the midst of lions. (Psa. 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 Psalms 57:99I will praise thee, O Lord, among the people: I will sing unto thee among the nations. (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 loving-kindness 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 Psalms 108; now we see Him in the midst of opposers. These are characterized by lying and hatred (10:2,3), 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. vs. 8, Acts 1:2020For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take. (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 10:28, 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’! (vs. 1.) This is the same Name used in Psa. 97:55The hills melted like wax at the presence of the Lord, at the presence of the Lord of the whole earth. (Psalm 97:5), and is applied to Joseph in Psa. 105:2121He made him lord of his house, and ruler of all his substance: (Psalm 105:21). These give the force of the word, and, with Psa. 114:77Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob; (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 Psa. 109! He is also ‘Adonay’ (vs. 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 Him, ‘Thou art a priest forever, after the order of Melchizedek.’ In the quickly coming day of His anger (cf. Psa. 2:9-129Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. 10Be wise now therefore, O ye kings: be instructed, ye judges of the earth. 11Serve the Lord with fear, and rejoice with trembling. 12Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him. (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. (vs. 1.) Deliverance having come, it is no longer merely loving-kindness that endures forever, but His righteousness (vs. 3) and praise. Compare verse 3 with Psalms 112:33Wealth and riches shall be in his house: and his righteousness endureth for ever. (Psalm 112:3); also verses 4, 5, 6, 7, 8, 9 of each psalm.
112. — The blessing is definitely pronounced upon ‘the man that feareth Jehovah.’ (vs. 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 Psa. 111, redeeming His people (10:3,9), the blessed man ‘shall be mighty in the land’ (vs. 2), ‘wealth and riches shall be in his house.’ (vs. 3.) In character, he is gracious, merciful, and righteous; and it is well with him. (vv. 4, 5; cf. Psa. 5:1212For thou, Lord, wilt bless the righteous; with favor wilt thou compass him as with a shield. (Psalm 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. 9:99(As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever. (2 Corinthians 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. Psa. 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’ (Psa. 3:88Salvation belongeth unto the Lord: thy blessing is upon thy people. Selah. (Psalm 3:8)), and the righteous man is again assured of it in Psalms 5:1212For thou, Lord, wilt bless the righteous; with favor wilt thou compass him as with a shield. (Psalm 5:12). Psalms 8. declares the scope of the possession of the Son of man, and Psalms 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. (Psa. 18) Then the King is made blessings forever (Psa. 21); but this is righteousness, because of His personal excellences, for He is the King of glory. (Psa. 24) Upon this the fearer of Jehovah is also assured of the inheritance, in spite of his sins, which, indeed, shall be pardoned. (Psa. 25:11-1311For thy name's sake, O Lord, pardon mine iniquity; for it is great. 12What man is he that feareth the Lord? him shall he teach in the way that he shall choose. 13His soul shall dwell at ease; and his seed shall inherit the earth. (Psalm 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. 33:1212Blessed is the nation whose God is the Lord; and the people whom he hath chosen for his own inheritance. (Psalm 33:12).) And, though now, it may be, amid untoward circumstances, ‘blessed is the man that trusteth in Him.’ (Psa. 34:88O taste and see that the Lord is good: blessed is the man that trusteth in him. (Psalm 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, 36., 37., 111., 112) Psalms 40:44Blessed is that man that maketh the Lord his trust, and respecteth not the proud, nor such as turn aside to lies. (Psalm 40:4) presents the perfect example of such a One in the depths of sorrow, and Psalms 45:22Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever. (Psalm 45:2) in the height of glory. Now, the blessing can rest in peace upon whomsoever He chooses (Psa. 65:44Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple. (Psalm 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. 69:3535For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession. (Psalm 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. 74:22Remember thy congregation, which thou hast purchased of old; the rod of thine inheritance, which thou hast redeemed; this mount Zion, wherein thou hast dwelt. (Psalm 74:2)), His inheritance ruined. Why thus? Because ‘they tempted God, the Most High.’ (Psa. 78:55-6255He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents. 56Yet they tempted and provoked the most high God, and kept not his testimonies: 57But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow. 58For they provoked him to anger with their high places, and moved him to jealousy with their graven images. 59When God heard this, he was wroth, and greatly abhorred Israel: 60So that he forsook the tabernacle of Shiloh, the tent which he placed among men; 61And delivered his strength into captivity, and his glory into the enemy's hand. 62He gave his people over also unto the sword; and was wroth with his inheritance. (Psalm 78:55‑62).) Yet, in His electing love, should Mount Zion be established by His servant David. (vs. 71.) Meanwhile the nations are there, and Jerusalem is laid in heaps. (Psa. 79:11<<A Psalm of Asaph.>> O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps. (Psalm 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. 94:1212Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law; (Psalm 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. 106:33Blessed are they that keep judgment, and he that doeth righteousness at all times. (Psalm 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 5. 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, 21Praise ye the Lord. Blessed is the man that feareth the Lord, that delighteth greatly in his commandments. 2His seed shall be mighty upon earth: the generation of the upright shall be blessed. (Psalm 112:1‑2).) For Jehovah will bless the house of Israel and the house of Aaron (Psa. 115:12,1312The Lord hath been mindful of us: he will bless us; he will bless the house of Israel; he will bless the house of Aaron. 13He will bless them that fear the Lord, both small and great. (Psalm 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. 118:22-2622The stone which the builders refused is become the head stone of the corner. 23This is the Lord's doing; it is marvellous in our eyes. 24This is the day which the Lord hath made; we will rejoice and be glad in it. 25Save now, I beseech thee, O Lord: O Lord, I beseech thee, send now prosperity. 26Blessed be he that cometh in the name of the Lord: we have blessed you out of the house of the Lord. (Psalm 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, 21ALEPH. Blessed are the undefiled in the way, who walk in the law of the Lord. 2Blessed are they that keep his testimonies, and that seek him with the whole heart. (Psalm 119:1‑2)), their eternal inheritance are His testimonies. (vs. 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 see 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. 136:1212With a strong hand, and with a stretched out arm: for his mercy endureth for ever. (Psalm 136:12).) ‘Blessed the people whose God is Jehovah.’ (Psa. 144:1515Happy is that people, that is in such a case: yea, happy is that people, whose God is the Lord. (Psalm 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.’ (vs. 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 vs. 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. 8:11<<To the chief Musician upon Gittith, A Psalm of David.>> O Lord our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens. (Psalm 8:1)), and comes forth to restore Israel. In Philippians 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. (vs. 2.) Every harrier 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.’ (vs. 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 (vs. 2; Joel 2:12-1712Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: 13And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. 14Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? 15Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: 16Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. 17Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? (Joel 2:12‑17)), 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. (10:4-8; cf. Isa. 40-48) Their subjective state has this two-fold character in that day, viz., repentance for rejecting Christ (see Zech. 12:10-1410And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. 11In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. 12And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart; 13The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart; 14All the families that remain, every family apart, and their wives apart. (Zechariah 12:10‑14)), and the refusal of idolatry (see Zech. 13:22And it shall come to pass in that day, saith the Lord of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land. (Zechariah 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 (vs. 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. verse 2, and Joel 2:1717Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? (Joel 2:17).) The epoch of the psalm is undoubted. Compare the difference of verse 2 and Psalms 42:3,103My tears have been my meat day and night, while they continually say unto me, Where is thy God? (Psalm 42:3)
10As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God? (Psalm 42:10). As it will be in the coming day, the creator-title of Jehovah is much insisted on here. (See verses 15,16; cf. verse 3, and Psalms 135:66Whatsoever the Lord pleased, that did he in heaven, and in earth, in the seas, and all deep places. (Psalm 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. (10:3-6.) 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 (vs. 10) in 2 Corinthians 4:1313We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; (2 Corinthians 4:13)! It was the same spirit of faith. His situation was desperate; but, in anticipation of deliverance, he uttered his testimony. (10:7-11.) 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 (10:13, 14), yea, and Jehovah Himself, in chastisement. (vs. 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 gate 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; 22:1-519Thus said the Lord unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem; 20And say unto them, Hear ye the word of the Lord, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates: 21Thus saith the Lord; Take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem; 22Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers. 23But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction. 24And it shall come to pass, if ye diligently hearken unto me, saith the Lord, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein; 25Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain for ever. 26And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the Lord. 27But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched. (Jeremiah 17:19‑27)
1Thus saith the Lord; Go down to the house of the king of Judah, and speak there this word, 2And say, Hear the word of the Lord, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates: 3Thus saith the Lord; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. 4For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people. 5But if ye will not hear these words, I swear by myself, saith the Lord, that this house shall become a desolation. (Jeremiah 22:1‑5)). Then the house became a desolation. (Cf. Mark 11:15,1615And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; 16And would not suffer that any man should carry any vessel through the temple. (Mark 11:15‑16); Matthew 23:38, 3938Behold, your house is left unto you desolate. 39For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. (Matthew 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. 17:2626And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the Lord. (Jeremiah 17:26)), and the priests, the Levites, to offer them. (Jer. 33:1818Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually. (Jeremiah 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.’ (10:15, 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!’ (vs. 26.) The rejected Stone has become the Head of the corner (vs. 22), and has fallen upon the enemies, crushing them to powder. Jehovah is El, supreme in holiness over evil. They can say, ‘My El.’ (vs. 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. vs. 29; Jer. 33:1111The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the Lord of hosts: for the Lord is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the Lord. For I will cause to return the captivity of the land, as at the first, saith the Lord. (Jeremiah 33:11).)
Jehovah, 22; Jah, 6; El, 2; Elohim, 1.
NOTE. ― ‘El,’ in vss. 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 speciality of His glorious Person! Israel has sadly learned the miserable folly of receiving one who came 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 7:4949But this people who knoweth not the law are cursed. (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 loving-kindness 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. verse 135; Numbers 6:2525The Lord make his face shine upon thee, and be gracious unto thee: (Numbers 6:25); Psa. 80:3, 7, 193Turn us again, O God, and cause thy face to shine; and we shall be saved. (Psalm 80:3)
7Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved. (Psalm 80:7)
19Turn us again, O Lord God of hosts, cause thy face to shine; and we shall be saved. (Psalm 80:19)). This involves communion; therefore, he not only hates every false path (vv. 104, 128), nor is indignant because the wicked ‘forsake Thy law’ (vs. 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 Psalms 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. 21:1717And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. (Isaiah 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.
Jehovah, 5.
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.
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 (vs. 8), as in Psalms 115:1515Ye are blessed of the Lord which made heaven and earth. (Psalm 115:15). (Cf. Revelation 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. 6:1616And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. (Galatians 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 Him, 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 promises, 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 (vs. 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 Chronicles 21:77Howbeit the Lord would not destroy the house of David, because of the covenant that he had made with David, and as he promised to give a light to him and to his sons for ever. (2 Chronicles 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 10:8 and 13-15, 10:9 and 16, 10:10 and 17:18). The psalm, evidently, has in view the establishment of the reign of peace (Solomon). Compare 2 Chronicles 6:41, 4241Now therefore arise, O Lord God, into thy resting place, thou, and the ark of thy strength: let thy priests, O Lord God, be clothed with salvation, and let thy saints rejoice in goodness. 42O Lord God, turn not away the face of thine anointed: remember the mercies of David thy servant. (2 Chronicles 6:41‑42); also 1 Samuel 7:22And it came to pass, while the ark abode in Kirjath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the Lord. (1 Samuel 7:2); 2 Samuel 7; 1 Chronicles 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, 1716And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the Lord, they shall say no more, The ark of the covenant of the Lord: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more. 17At that time they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. (Jeremiah 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 Psalms 118, the ground of the truth being enlarged by the psalms (119-134) that succeed. Indeed, Psalms 135. 136. fitly sum up and conclude the subjects of Psalms 114-118, taking also into account the exercises of Psalms 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 verse 14, and Deuteronomy 32:1-361Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. 2My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: 3Because I will publish the name of the Lord: ascribe ye greatness unto our God. 4He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. 5They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation. 6Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee? 7Remember the days of old, consider the years of many generations: ask thy father, and he will show thee; thy elders, and they will tell thee. 8When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. 9For the Lord's portion is his people; Jacob is the lot of his inheritance. 10He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye. 11As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: 12So the Lord alone did lead him, and there was no strange god with him. 13He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock; 14Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape. 15But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. 16They provoked him to jealousy with strange gods, with abominations provoked they him to anger. 17They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. 18Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee. 19And when the Lord saw it, he abhorred them, because of the provoking of his sons, and of his daughters. 20And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith. 21They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. 22For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. 23I will heap mischiefs upon them; I will spend mine arrows upon them. 24They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. 25The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs. 26I said, I would scatter them into corners, I would make the remembrance of them to cease from among men: 27Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the Lord hath not done all this. 28For they are a nation void of counsel, neither is there any understanding in them. 29O that they were wise, that they understood this, that they would consider their latter end! 30How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? 31For their rock is not as our Rock, even our enemies themselves being judges. 32For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: 33Their wine is the poison of dragons, and the cruel venom of asps. 34Is not this laid up in store with me, and sealed up among my treasures? 35To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. 36For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. (Deuteronomy 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 verse 13, and Exodus 3:1515And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations. (Exodus 3:15); Isaiah 26:88Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. (Isaiah 26:8). The association of 10:13, 14, is extremely interesting; as also is the use of the latter in Hebrews 10:3030For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. (Hebrews 10:30).) Yet in the way of His judgments, they had waited for Him; 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, 21In that day shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks. 2Open ye the gates, that the righteous nation which keepeth the truth may enter in. (Isaiah 26:1‑2); Psalms 118:19, 2019Open to me the gates of righteousness: I will go into them, and I will praise the Lord: 20This gate of the Lord, into which the righteous shall enter. (Psalm 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. Hosea 12:4,54Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Beth-el, and there he spake with us; 5Even the Lord God of hosts; the Lord is his memorial. (Hosea 12:4‑5), and Genesis 35:11,1211And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins; 12And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land. (Genesis 35:11‑12).) Now they can fully celebrate Jehovah in creation (vs. 6) and providence (vs. 7), in redemption (vv. 8, 9) and government (vv. 10, 11.) For He acted in order to give an inheritance unto Israel, His people. (vs. 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 Psalm elm 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. 115:3,43But our God is in the heavens: he hath done whatsoever he hath pleased. 4Their idols are silver and gold, the work of men's hands. (Psalm 115:3‑4)); but in Psalms 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 (10:4, 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 loving-kindness endureth forever.’ This is the burden of the book. The last psalm of the previous book struck the chord. (vs. 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 came 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. 33:1111The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the Lord of hosts: for the Lord is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the Lord. For I will cause to return the captivity of the land, as at the first, saith the Lord. (Jeremiah 33:11).) Jehovah is praised in His goodness, and in the supremacy of His nature, and of His sway. (10:1-3.) The latter — His eternal power and divinity — are first set forth as displayed in creation (10:4-9), 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 (10:10-12) — 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 (vs. 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 sole 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. 10:1717For the Lord your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward: (Deuteronomy 10:17)), or of the form in which it is cast. 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 Psalms 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 recognizes 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. (10:1-6.) 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. (10:7-12.) 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 desires 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 forever: 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 marvelous (vs. 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. (vs. 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 a system, too, which, however faith may cleave to it, is already ruined and scattered. (vs. 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. (vs. 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 (vs. 8) and against his foes (vs. 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 loving-kindness of Jehovah, he can now bless Him with a full heart; and not only Jehovah (vs. 1), but the people too. (vs. 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, 4; 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. 18:1616He sent from above, he took me, he drew me out of many waters. (Psalm 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. 8:44What is man, that thou art mindful of him? and the son of man, that thou visitest him? (Psalm 8:4) we see Man in Christ; here, man in opposition to Christ. (vs. 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’ (vs. 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 Isaiah 61:11The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; (Isaiah 61:1), and Luke 4:1818The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, (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 (10:7-9), 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’ (vs. 1) and all that are there; and from the earth (vs. 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 Him.’
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, Psalms 1:55Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. (Psalm 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 (vs. 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. (Psa. 22:1,101<<To the chief Musician upon Aijeleth Shahar, A Psalm of David.>> My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? (Psalm 22:1)
10I was cast upon thee from the womb: thou art my God from my mother's belly. (Psalm 22:10).) To ‘El’ He looked to be preserved. (Psa. 16:1, 102:24.) He is the ‘El of glory’ (Psa. 29:33The voice of the Lord is upon the waters: the God of glory thundereth: the Lord is upon many waters. (Psalm 29:3)), ‘the living El’ (Psa. 42:1, 8:9), the life and rock of His people, as well as of their gladness (Psa. 43:44Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God. (Psalm 43:4)). ‘El’ is Himself Christ, who shall judge His people and the world, for judgment is committed to Him (Psa. 1. 1). He is the ‘El of salvation’ (Psa. 68:19,20; 106:2119Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah. 20He that is our God is the God of salvation; and unto God the Lord belong the issues from death. (Psalm 68:19‑20)
21They forgat God their saviour, which had done great things in Egypt; (Psalm 106:21)), to whom the ‘Sanctuaries’ belong (Psa. 73:17, 82:1, 89:7); the Eternal One (Psa. 90:22Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God. (Psalm 90:2); cf. Prov. 8:22-3122The Lord possessed me in the beginning of his way, before his works of old. 23I was set up from everlasting, from the beginning, or ever the earth was. 24When there were no depths, I was brought forth; when there were no fountains abounding with water. 25Before the mountains were settled, before the hills was I brought forth: 26While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. 27When he prepared the heavens, I was there: when he set a compass upon the face of the depth: 28When he established the clouds above: when he strengthened the fountains of the deep: 29When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth: 30Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him; 31Rejoicing in the habitable part of his earth; and my delights were with the sons of men. (Proverbs 8:22‑31), Heb. 13:88Jesus Christ the same yesterday, and to day, and for ever. (Hebrews 13:8)), the ‘El of the heavens,’ whose loving-kindness endureth forever. (Psa. 136:2626O give thanks unto the God of heaven: for his mercy endureth for ever. (Psalm 136:26)).