The Book of Psalms opens with a description of the truly happy man of the Jewish dispensation—a righteous person; a Jew, obedient, and so blessed or happy in the blessing of Jehovah upon his earthly affairs. Negatively described, he “Walketh not in the counsel of the ungodly, Nor standeth in the way of sinners, nor sitteth in the seat of the scornful.”
Positively, “His delight is in the law of the Lord, and in his law doth he meditate day and night.”
Such an one, it is said, “Shall be like a tree planted by the rivers of water, That bringeth forth his fruit in his season;
His leaf also shall not wither; and whatsoever he doeth shall prosper.”
There is a deep lesson for this day in all this. The source of all true prosperity, of all spiritual prosperity, is here unfolded;
“His delight is in the law of the Lord, and in his law doth he meditate day and night.”
This is the true place of never-failing fruitfulness and prosperity. This is the sure fountain of blessedness indeed. May it be ours to discern this fountain and ever to abide closely thereby.
Prophetic testimony immediately follows this introductory Psalm:
“I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee.
Ask of me, and I shall give thee the heathen for thine inheritance, And the uttermost parts of the earth for thy possession.
Thou shalt break them with a rod of iron, Thou shalt dash them in pieces like a potter's vessel.”
Such is the announcement which introduces us to the great prophetic field of the book of Psalms.
In the previous part of this psalm, the potentates of the earth become confederates in revolt against Jehovah.
“The Kings of the earth set themselves, and the rulers take counsel together Against the Lord, and against his anointed (or, his Christ), saying, Let us break their bands asunder, and cast away their cords from us.” But, “He that sitteth in the heavens shall laugh; the Lord shall have them in derision.”
And Then, shall he speak unto them in his wrath, and vex them in his sore displeasure.”
But when shall this take place? The prophetic announcement already quoted informs us.
Jehovah hath “set his king upon his holy hill of Zion:” in purpose this is already done. “Yet have I set my king;” notwithstanding all the heathen rage, and vain imaginings of these confederates:
“Yet have I set my king upon my holy hill of Zion.”
I have surely exalted him to Israel's throne. A certain “anointed one” must reign in Zion. But who is he? Hear ye Jehovah's king “I will declare the decree, the Lord hath said unto me, Thou art my Son; this day have I begotten thee.”
Wonderful progress of the dawning light! This Christ— this “anointed one” —of Jehovah is also JEHOVAH'S SON. And here is the foundation of his sovereignty. He is the heir of Jehovah. Who then shall dispute his claim to the dominion of the earth! The potentates of earth issue their proclamations and manifestoes. This is the sovereign proclamations of Jehovah's Son and King:-
“I will declare the decree, the Lord hath said unto me,
Thou art my Son; this day have I begotten thee.
Ask of me, and I shall give thee the heathen for thine inheritance,
And the uttermost parts of the earth for thy possession.”
But how will the actual possession of this promised sway over the wide realms of earth be obtained I The kings and rulers set themselves in opposition to this transfer of their power. How shall it be effected? Hearken to the answer afforded in this Scripture, ye who speak and think only of peaceful, quiet progress of the truth:
“Thou shalt break them with a rod of iron;
Thou shalt dash them in pieces like a potter's vessel.”
It is judgment—a crisis of sudden, destructive judgment, which must introduce the reign of Jehovah's Son and King. Surely there will be conversion too; and that by the gospel. This we shall see, even in the book before us. But this dread crisis also must surely come and pass by, before the “uttermost parts of the earth” become the possession of Messiah.
How does the light of prophecy, even as the pathway of the just, “shine more and more.” The “seed” of the woman shall inflict stern retribution on the serpent. The “seed” of Abraham shall restore happiness to fallen man. There shall come out of Jacob a “star” and a “scepter,” who shall have dominion—one who shall execute such judgment as to cause the exclamation, “Who shall live when God doeth this!” A prophet, like unto Moses, shall arise and all hearken unto him A Redeemer shall stand upon the earth in the latter day; and in resurrection shall Job behold him. Who is the wondrous One, in whom all these prophecies shall be concentrated? Surely, the psalm we have now glanced at seems to afford an answer—In Jehovah's anointed one, even in Jehovah's Son. Yet how much of mystery still remained.
The Book of Psalms is pervaded by prophetic utterances such as the foregoing. The Second Psalm may serve as the key to much that follows in the book.
In this wondrous book, indeed, there are poured forth the deep exercises of the heart both of David, and of the saints of his dispensation. Their loud hallelujahs also ascend unto their own Jehovah. Whilst, in strict accordance with the principle of righteousness—enforced righteousness; “eye for eye, and tooth for tooth,” which characterized their economy and age—they are heard calling ever and anon for holy vengeance on those who were their foes.
There are also passages in many of these psalms, shadowing forth mysteriously some deep and dreadful tragedy—strangely connected with the person of the predicted future Sovereign. But who, with only the light which those psalms afford, could apprehend their import as to all this? Scarcely could those holy men of old, by whom the Spirit spake these mysterious intimations, do otherwise than “search diligently, what or what manner of time, the Spirit which was in them did signify.” But “not unto themselves” did they “minister those things.” In the present age fuller apprehension is vouchsafed. Yet how much that was mysterious remained to them.
There were some grand features, however, which even then were revealed with much definiteness. Let us go on, then, to trace the dawning light of prophecy.
In the well-known eight Psalm, there is one spoken of—a son of man, who is by Jehovah “crowned with glory and honor,” and “made to have dominion over the works of his hands.” This is one, who is “ordained to still the enemy and the avenger;” and who causes Jehovah's name to be “excellent in all the earth.” “All things” are “put under his feet.” This headship must be a future one. The first man cannot be the one intended here. We see not yet all things so put under any one.
The succeeding Psalm (the ninth) speaks similarly. How much of the Book of Psalms is occupied with language such as this. Who that has applied them to the past has not felt the unpleasant impression of exaggeration and hyperbole, on reading such magnificent announcements? But no! they are the true sayings of God. The future shall accomplish them in fullness.
There is a further feature revealed in this majestic Psalm, even one of grace:
“They that know thy name will put their trust in thee.”
There is not much said, but a bright ray beams forth. Jehovah's name shall, in that future day, be so made known, as that it shall be the object of confidence, and the place of refuge to the needy. Blessed prospect! as yet distant, and but dimly seen; but sure and never, failing, for the mouth of Israel's God hath spoken it.
Psa. 10, also yields its tribute of testimony:
“The Lord is king forever and ever—the heathen are perished out of his land.”
There shall come this glorious day, then, when “the man of the earth shall no more oppress.” How blessed shall the day be, of the future King! What shall be said of the mysterious course of exercise of Psa. 22? There is One who has been “cast upon the Lord from his youth,” and “made to hope in him, even from his mother's belly.” He has been righteous throughout his course. Yet this One is heard exclaiming, “My God, my God, why hast thou forsaken me?” Sorrows and woes encompass him: they have “pierced his hands and his feet:” he is “brought into the dust of death.” They “part his garments among them, and casts lots upon his vesture.” Yet he is “heard” at length, and “helped,” “saved,” and “delivered,” and, triumphantly, he then becomes the leader of Jehovah's congregation, “I will declare thy name,” &e. The result is universal blessing. How much of mystery was there left resting on all this, and yet how much for faith to rest upon, and for hope to cling to! But “not unto themselves did they minister those things, but unto us.” How blessed are our ears!
But the mystery is deepened by the revelation itself, of Psa. 45. The writer's heart is fired, and his tongue as the pen of a ready writer. He pours forth a strain of chastened, adoring eulogy. He “speaks of the things which he has made touching THE KING.” (2-7.) What wondrous speech is this! The future king, of whom so many wondrous things have been predicted already, is here addressed as being GOD. And that in no such style as elsewhere it was said to some:
“I have said, ye are Gods; and all of you are children of the Most High; but, ye shall die like men.”
The strain here is unqualified, and absolute: “Thy throne, O God, is forever and ever.” This is spoken to the King. Yet it is immediately added, “God, thy God hath anointed thee with the oil of gladness.” Who can explain this mystery? Faith must wait. “Not unto themselves did they minister those things.” But ponder well the glory with which the Psalm is filled. Yet further, there is a bride presented to this potentate, in this Psalm: “Hearken, O daughter,” &c. This must be the daughter of Zion. She is not composed of both Jew and Gentile, as the church is. She has one people and one parentage naturally. The Gentile is “there with a gift” (verse 12), but is not part of the bride. It is an earthly, though so glorious a scene. The Psalmist thus concludes:
“I will make thy name to be remembered in all generations: Therefore shall the people praise thee forever and ever.”
The Psalm which follows is exceedingly majestic. The same splendor of prophetic intimation of a glorious future, prevails here also. But there is an additional feature in this Psalm. “The city of God,” the “place of the tabernacles of the Most High” filled with his glory, is his special abode. This is manifestly David's own city, Jerusalem. Yet this scene of blessedness is to be realized only, when, at some future period, Jehovah shall have “made wars to cease to the end of the earth,” and thus be “exalted among the heathen,” or Gentiles; as well as in his own chosen city. There is no intimation of any heavenly Jerusalem here. That must be the subject of some future revelation. Let us learn carefully what that is, which the Spirit really unfolds, in each successive passage.
Psa. 72 points forward to a day, when God's “ways shall be known on earth, and his saving health among all nations.” It is added:
“Then shall the earth yield her increase—and God, even our own God, shall bless us.
God, shall bless us—and all the ends of the earth shall fear him.
Israel's own God shall bless them; but all the ends of the earth, also, shall know his saving health.
Psa. 72, enters, as is well known, at great length into the same wondrous theme. There shall arise a king, whose dominion shall be from sea to sea, and from the river unto the ends of the earth; they that dwell in the wilderness shall bow before him, and his enemies shall lick the dust. Yea, all kings shall fall down before him, all nations shall serve him. He shall be feared as long as the sun and the moon endure; throughout all generations. His gentle sway shall be like rain upon the mown grass, and as showers that water the earth. In that day, the poor, the needy, the distressed, and him that had no helper previously, shall be cared for, rescued, relieved, and blessed. Yea, all men shall be blessed in Him, all nations shall call him blessed. The whole earth shall be filled with His glory. The Jehovah Elohim, the Elohim of Israel, shall effect this wondrous revolution. David's heart was full; his utmost wishes satisfied. Yea, it was beyond all that he could have asked or thought. His repeated “Amen” closes the strain; and we are merely informed, in the concluding verse that, “The prayers of David the son of Jesse are ended.” David's full heart was relieved: his ready utterance recorded; his uttermost desire expressed. David, himself, had nothing beyond this to say.
Psa. 96 concludes its lofty course of worship and prediction in the following strain: “Let the heavens rejoice,” &c. Psa. 98 concludes almost precisely in the same words. Jehovah will come to rule the earth: “he cometh,” “he cometh.” There is intimation of a new mode of manifestation of his presence. He shall be present as he was not previously. Thus much is plainly predicted. Still faith must wait, and expectation beheld in suspense.
Psa. 102, sheds some further light, “Thou shalt arise,” &c. Such is the theme of the Psalm. But it is added, When the Lord shall build up Zion, —he shall appear in his glory.” It is surely Zion the earthly—Israel's actual, literal, metropolis, that is here spoken of. No heavenly Zion was revealed to the saints of the day. The heavenly church was an unrevealed mystery then, Eph. 3:1-101For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2If ye have heard of the dispensation of the grace of God which is given me to you-ward: 3How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: 7Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, (Ephesians 3:1‑10). Let this be pondered well. The heavenly Zion shall have been built up to completion before the Lord appears in glory. But here is a Zion which shall be raised up from its state of ruined stones and dust, when the Lord shall appear in his glory. This shall be the time, too, when the heathen nations, also, shall learn to fear Jehovah's name. There shall be an “appearing in glory” when Jerusalem shall be rebuilt unto the Lord, and the Gentiles converted to Mm. Further revelation, however, must declare what this “appearing in glory” may signify.
One other Psalm (110) only will we cite, “The Lord said unto my Lord,” &c. The future king must first be exalted to Jehovah's own right hand. Will it be from thence that he will come when he appears in glory? Without any further revelation, the thought is already rendered probable. But what increasing wonders crowd upon us! What, or what manner of time, may this mysterious spirit of prediction signify? How earnestly, to be desired is further light! What unimagined events await the future day! A further intimation also is, for the first time, vouchsafed in this Psalm. The future king shall be a Priest; “Thou art a priest forever, after the order of Melchizedek.” A further theme of wonder now presents itself. Light dawns upon yet another topic for earnest contemplation. Blessed ray of peaceful hope! Here is priesthood too, eternal priesthood. A priest is one who is ordained to offer sacrifices for the guilty. The institutions of Israel's economy had put this beyond question already. And what a priest! The great future potentate shall exercise the mediatorial office. Blessed door of hope! But for whom shall he act? What victim shall he immolate? With what success? What, or what manner of time, does this spirit of prediction signify? How earnestly is further light to be desired. How does the burthened, affrighted conscience of a law-condemned one yearn after certainty! “Those bulls and goats—can they take hence my heavy load?” They shadowed forth something remedial. What can that something be? Still mystery enshrouds; still faith must wait. “Not unto themselves,” did those prophets “minister those things.”
But there had been revealed abundant matter for triumphant worship. “Hallelujah! hallelujah!” Such is the grand burthen of the closing portion of the book of Psalms. The spirit of thanksgiving prevails, more and more, as the volume draws to its close. The concluding Psalms are but one vast, majestic Hallelujah chorus. Yet the character of righteousness is still maintained; and the future day of equity set forth. Psa. 149. Only hallelujahs follow.
Such is the prophetic testimony of the Book of Psalms. The fuller and yet more specific revelations given by Isaiah, may properly engage our attention in our next.