Psa. 1; 2-The first is Christ under the law; the second is Christ in glory. The first two Psalms are as it were introductory: one, of the great general truths; the other, of the circumstances in which according to the ordained glory of Christ they are brought out to light; yet Christ as the head of the Jews, is in the first, the matter of it. The first is His character, the second is His power as set by Jehovah-king; and so the circumstances of the Psalms suitably. One is Christ in His perfectness under the law, the other is Christ set in glory in Zion, as king against, and in spite of, the rebellious Gentiles, as by the power of Jehovah.
The first is Jewish, the second is Jewish in power, but as He is made head over the heathen, it is therefore in extension of power-Gentile; and thus they are a key to the whole book. The latter both true in Christ, suffering in person, and so applied; and will have its fulfillment actually in the latter-day crisis alone, and thus it is a key to the whole book.
Psa. 3 is the voice of Christ in the Jewish remnant in their distresses (but the same is conventionally true of God's people everywhere and ever). Also note the testimony concerning the troubles of the Jews; and the remnant finds its place in the reception or treatment of our Lord in His appearance among them first.
Accordingly the Jews, as such, become identified with the ungodly enemy in the last days, with respect to their conduct towards the remnant. This is an interesting and important point: Absalom is typical. This the reading of Habakkuk and Joel (compare Ezek. 38, Luke 21, etc.) has largely, not to say fully, opened, though much of course to be seen yet. (See also Isa. 33)
I am inclined to think that the adverse external enemies are always designated by a distinct word, though not distinguished in the English, איְבִים: the enemies to Christ or the remnant, and oppressors within, by another word, often צרְרִים. Thus in Psa. 8 " because of thine enemies " is the latter word; " to still the enemy and avenger " is the former.
Psa. 4 is the supplicatory confidence of the beloved, that is, Christ and the remnant (in the face of the enemies, and in the midst of unfaithfulness) in God, and in the principles of righteousness: the reference to Deut. 33:1919They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas, and of treasures hid in the sand. (Deuteronomy 33:19), in verse 5, is material.
Psa. 5 is the anxious inquiry of the beloved under the existing circumstances of trial; but whereas Psa. 4 adverts to proud Gentiles, who have no portion in the covenant, this Psalm adverts to the ungodly Jews rather.
Psa. 6, in this view, needs no comment, save that it marks the faith of the Spirit in the remnant, humbling itself under the sense of what is generally due: the expression therefore of Christ in the days of His humiliation. Compare the beginning-trial; and the end-judgment.
The pleading for deliverance from going down to the grave is fulfilled in " the flesh being saved " in that day; Christ secured this for them by taking their guilt, that is, on the cross, and going down.
Psa. 7, of which the title shows the occasion, exhibits the confidence of the beloved in His righteousness as against the reproaches of the enemy and the blasphemer, though there were none to declare His generation. (Compare John 18, latter pan especially.) Compare the history of this Psalm and the latter part of 1 Peter 2, recollecting that Absalom, or that history, was the type of the latter-day trouble; the identification of the Lord with it, as exhibited in His bringing into judgment. He indeed entered into it that He might overcome, and so give to them " the sure mercies of David "-the Beloved. But as the Jews were then with Pilate, so the Gentiles with the ungodly Jews. The reproach associates itself with the attacks of the ungodly; so Rabshakeh.
Both characters of enemies are mentioned in this Psalm, but it is the plea of Christ's righteousness, saying, If He were like these antichristian enemies (Jews joined with Antichrist), then let the external enemies persecute and tread Him down. The plea is against Antichrist and the ungodly Jews, separating Himself from them. His defense was of God, not man: Jehovah should judge. Absalom and Saul, as types, are united; and so indeed Shimei's words connected them together.
Psa. 8 is the celebration by the Jews of the glory of their Head, in which of course we join. It is Jehovah-His name, excellent in all the earth, and His glory now set above the heavens (so recognized by them). Of the application of this there can be no question. I do not think the omission of the sun immaterial. This man, in His humiliation, and as the Son of man, is considered Enosh, Ben-Adam. I am at present disposed to think the translation of verse 5 right. Observe, the last verse expresses the sense of the Jews as to their portion of the glory. His name excellent in all the earth, etc., not the Church's-His glory set above the heavens. Also observe, this is the dominion of man properly, the Jewish portion, not the fullness which is the Church's. He, the man, is head over all things to the Church; observe also, as Christ is identified with the remnant of the believing Jews (through grace) in the latter-day trial, when this Psalm especially has its fulfillment; so Christ was the only faithful Jew in the day of His humiliation in the flesh, and held that character as a remnant, even alone, in the midst of the opposition and hatred of unbelieving Jews, and the kings of the earth rising up against the Lord and against His anointed. This mystery opens out much in the giving and sacrificing of Christ for the people, though, by the power of the resurrection, it also let in the Gentiles to the blessing of the same testimony. Hence see the application of verse 2.
Jehovah is addressed as One who has set His glory above the heavens, because it is consequent upon Christ's exaltation as man, and we can say the Church's with Him. Hence all the Church's portion in such passages is found in the person of Christ, the Church being united to Him, and actually takes place therefore when the Church is caught up to meet Him in the air, consequent on which the Jewish blessing begins.
In Psa. 1; 2, we have the two parts of the subject of the whole book of Psalms: a righteous remnant in the midst of sinners; and the counsels of Jehovah as regards His King in Zion, His Son on the earth.
In general this has been noticed; but I mark here that they are given as two distinct subjects. The word " righteous " in Psa. 1:66For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish. (Psalm 1:6) is in the plural: there is a way that belongs to them in contrast with the reshaim.
Psa. 2 brings out the Messiah in the proper dignity of His person for the earth without any other connection with men- only that He is begotten of Jehovah on the earth. He is Adonai, the Son, the anointed King of Jehovah in Zion (the heathen His inheritance to be broken in pieces as a potter's vessel); to be trusted in (which is due only to Jehovah); associated with Jehovah when He is raged against. No doubt men will rage against Him, and that in the same time and spirit; and He as sitting in heaven laugh at them.
Thus we have the righteous in the midst of sinners in Israel; but these last will not stand in the judgment nor in the congregation of the righteous when gathered. Such is in Psa. 1 the character and position of the righteous; and in Psa. 2, Adonai Messiah.
But in fact He who should be King in Zion was to suffer, because the righteous were; and He entered into their sorrows, but as the righteous One, first it is into the sorrows of the righteous He entered. Hence after the great basis of the righteous in Israel and the Messiah, we have His entrance into the sorrow of the righteous and righteous sorrow. David naturally furnished the evident occasion for this in his history, though not alone.
Psa. 3-7 present this position of the righteous into the trials of which Christ entered. Psa. 3 is the confidence of faith. He looks to God in Zion, to Jehovah in the midst of the many that rise up against him: Jehovah is his help, and He will bless His people.
Psa. 4 is a call to the God of his righteousness to hear. Jehovah has chosen the godly; and His countenance suffices. This is righteousness, as the former is trust.
Psa. 5 is the assurance that if the godly love godliness, God surely does: Jehovah will abhor the bloody and deceitful; Jehovah will bless the righteous.
But Psa. 6 shows that the remnant had share (not in will: else they would not be the remnant) in this evil, and above all with Israel. Hence they must have to do with God as to it in the sense of His chastenings on His people. Still this makes them increasingly separate from the wicked, while mercy is looked to for deliverance. Compare Christ baptized of John: that is, the spirit of grace brought Him in the way of righteousness where it brought others in the sense of sin.
On the other hand, Psa. 7 looks at them in conscious integrity-Christ's actual place, not what He took, and the remnant's as renewed through grace. Hence not deliverance or mercy, saving and putting the enemies to shame in goodness, but righteousness is looked for: Jehovah shall judge the peoples, He will arise in His anger, whet His sword against the wicked, as He establishes the just. Compare the owning of Christ (though it goes farther) after being baptized.
Psa. 8 is the full result in Christ displayed as Son of man, to the glory of Jehovah, as the Adonai of Israel: yet I doubt not Christ is owned as such here. Thus the universal Adamic and the Jehovah government in Israel are united, while it reaches far wider still, because they are established in the person of the Son of God.
As Psa. 1 and 2 are introductory, setting up Messiah; so Psa. 3-8 are Messiah's condition as identified with the remnant pursued throughout, till, asserting His righteousness, the glory and vindication comes, true personally when He went to the Father from the world, effectually for the Jews when He returns taking the heavenly and earthly power. Psa. 9-15 are the discussion more particularly of the character and condition of these wicked ones, and of that wicked one, and their prevalence, Jehovah being the only resource of the godly, the contrast in Psa. 15 being of acknowledged Jewish righteousness.
Psa. 9 The force and application of this beautiful Psalm are too obvious to need much explication; it is a learning, from the dealings of the Lord on behalf of the confiding remnant of the Jews, the faithfulness, and goodness, and full name of the Lord. He has in these actings manifested all the principles of His throne, so as to give the place and ground of confidence to all that seek the right. (See also Jer. 33:99And it shall be to me a name of joy, a praise and an honor before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness and for all the prosperity that I procure unto it. (Jeremiah 33:9).)
Psa. 10 is the extremity and helplessness of the poor remnant that put their trust in God, the occasion of God's arising so as to put out their (that is, the unbelievers') wickedness forever. It expresses the cry, which is not one of fear but dependence, at the manifestation of the enemy and his grievousness. But his confidence and wrongness of object which makes him forget God draws out (upon the cry of the remnant, as it were) God to arise against him and put his name out of remembrance, so that destructions come to a perpetual end. Verses 16-18 give the full development of the results and the manner of them. And notice the expression-" the man of the earth." The God of the earth, and of the whole earth, is a name with which we are familiar. Compare also the history of Nebuchadnezzar, and indeed the account of Babel, for the first development (that is, formally) of these principles of the man of the earth. But read the Psalm itself, with attention, for its consummation of wickedness of heart, the ανομία of the άνομος, as the last verses give us the acts by which it is brought into exhibition. You may compare Habakkuk, and more fully Joel, particularly chapters 2 and 3.
From Psa. 9; 10, which are prefatory we enter much more into the actual historical circumstances of the latter days, the condition of the remnant, and Jehovah's positive judgment which closes the age. The following Psalms discuss the state, feelings, and position of the poor in spirit in the midst of this, the character of the wicked being fully brought out.
Psa. 11 is the believer's trust in God. The principles of His dealings with the result as in man, all the foundations, are destroyed; and the righteous, though righteous, have in themselves no defense; but there is a God that sitteth above, where the workings of the ungodly do not touch the foundations of His throne; and He trieth thence the children of men, therefore trieth indeed the righteous; but it is judgment and destruction on the ungodly which floweth from His very character, in which the righteous trust.
This Psalm will have its special and intended accomplishment when, the saints being taken away to the Lord, the remnant of believing Jews will by their apparent desertion by God be tried, but also give occasion to the coming forth of the infidel boast, saying, " Where is now their God? " Also, observe, it is a confidence that God is in covenant, He is in His holy temple, His throne being in heaven, so that He is there in covenant though above in power.
Psa. 12, I think, applied to, or specially includes, the professors within the name, the nominal associates in the same hope, but who were really not of God's children. It is the complaint of the godly man as to the state of things around him in Zion itself-he would not have wondered at there being no godly ones among the enemies (nations) without. This is alike applicable to Jesus the Lord, the man of sorrows, and the remnant upon whom His eye is in the latter day in Zion at Jerusalem. Glory and praise be unto Him, the Savior, may we be with Him now and then.
The second " them " in verse 7, should be Him.-This generation forever, shows the forces of " this generation shall not pass away till " etc.
Psa. 13 is the expression of Isa. 8:1717And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. (Isaiah 8:17), that is, of Christ's Spirit in the temporary rejection of the Jewish remnant, but it is the supplication when it seems ultimately frustrated, bringing in the deliverance.
" How long " is the prayer of faith; " forever," because it appears as though there were no deliverance, and they are left even as the heathen and the ungodly. " But she shall be as a wife of youth when she was despised." " Thou hast known my soul in adversity."
Psa. 14 states the implication of the Jews as a body in the common principles of the ungodly (the Lord have mercy on them!). The fears of the godly drive them to God; of the hypocrite, to alliance with evil. We are warranted by the apostle in ascribing this Psalm to the Jews, and indeed it flows from the discovery that even they had corrupted their ways, so that there were none that understood. (Compare Isa. 33:14, 1514The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? 15He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; (Isaiah 33:14‑15).) Also consider Isa. 63, as we shall see also the association by comparing it with Isa. 53 The captivity is not reckoned to be brought back by Jehovah till the full blessing apparently.
Observe also the children of Lo-ruhamah, that is of the house of Israel, ought not, it would seem, to have part in the special trials of Jerusalem and Judah in the last day, nor the day of Jezreel to be till after that, when brought together.
Psa. 15 seems the character of those who remain really in communion morally with Him there in the holy hill of righteousness, when righteousness has been manifested, and what the characters are of relative righteousness from a pure heart, the righteousness of our relation to one another flowing from personal faithfulness to it and our higher relations, moral uprightness. For I observe that in the latter-day righteousness, it is not merely external, but because God makes them that from which the external righteousness should have flowed; as He says, " I said not in that day, etc., but obey my voice;" He putteth His laws in their hearts, and writeth them in their minds.
Psa. 16 is the Beloved's placing Himself in association (identity) with His people, and His hope as connected with them (as in that place). It is His word in His human nature, as Christ, as becomes a servant-His assurance when taking all the circumstances of the Beloved; and hence Peter says, " because it was not possible that he should be holden of it." We shall see the development of it in Psa. 17, and His supplication on this ground is fully exhibited in Psa. 22, as in verse 20. This is the answer of the human nature under the trial of His soul, that is, to the very truth contained in this. The results are there fully stated. I should from the Hebrew, translate, " Thou hast said unto the Lord (Jehovah), Thou art my Lord, (Adonai,) my goodness reacheth not up to thee; unto the saints that are in the earth, and the excellent, in them is all my delight." Compare Matt. 19:1717And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. (Matthew 19:17), Luke 18:1919And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God. (Luke 18:19), given in both as identified with Jew and Gentile, with the suitable differences and the just associate promises in direct connection with the matter of this Psalm. You may compare also John 17. I do not think àÇøÌÄéøÅé means, morally excellent. I am not yet satisfied as to its meaning or force: compare the Septuagint. It is applied to Christ as the manifest Jehovah of the Jews (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)).
Unless there be some mistake, I do not think it is my Lord, but " thou art in the place of Lord;" as a man, a servant, He owns Jehovah in the place of Lordship, identifying Himself with the saints on earth.
Having gone through these general subjects, the direct testimony of Messiah's identification with the remnant is brought out in truth, and power of life, and resurrection; previously it was more properly His condition in consequence of identification with the nation, though of course the benefit resulted to the remnant; the wickedness of the great body being discovered by His coming to the nation (if another came in his own name, they would and will receive him); here what that value and benefit is to the remnant by virtue of Christ's resurrection. The association of the Church with Christ is on higher ground than even this Psalm. Here He associates Himself with them on earth, and knows coming into their circumstances He will still be raised; the Church is associated with Him as risen, the power of which is specially given in John 17.
Psa. 17 is the supplication of the Enosh, as having kept (that is, Christ as Enosh) the way of God (observe, the Church was formed of Enosh), by the words of His lips, as concerned in the works of men, and therein kept Himself from the paths of the destroyer, having leaned upon God so as to be kept in His paths. His full sense of the power of the enemy, the wicked compassing Him about, then the perfect identification with the position of the Jews in the latter day, in the view of the apparent success and temporary prosperity of the wicked (as in the hand of God), and at the same time His satisfaction at the resurrection portion, " who for the joy," etc. This Psalm is a very remarkable association of the personal state and hopes of Christ as such, and the circumstances of His people. It is one of the Psalms "of David," and also His identity with the resurrection-hope of the rest of His people, the residue. Also I think that we may note in the expression, " when I awake up after thy likeness," some allusion to what is contained in Rev. 19:1616And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. (Revelation 19:16), as fulfilling 1 Tim. 6:15, 1615Which in his times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords; 16Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honor and power everlasting. Amen. (1 Timothy 6:15‑16). " For he shall come in the glory of his Father," etc., and compare Eph. 5:2727That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. (Ephesians 5:27) as to the one part, and Gen. 2:18, 1918And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him. 19And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. (Genesis 2:18‑19).
Psa. 18 most beautifully shows the connection of Jesus, in His suffering to death, with all Israel's sorrows and Israel's hopes. " In all their affliction, he was afflicted." It was His sympathy with Israel, the extent of which was shown when one man died for the people. " The sorrows of death compassed him, and the floods of ungodly men made him afraid,"-which made Him come down to deliver them, " when the channels of waters were seen, the foundations of the world were discovered at his rebuke." And this was morally true when they rose up against Him-bore up the pillars of it; when He said, " Let my people go, that they may serve me." Verse 16 is just Moses, and in power, Christ taking the place of Israel as in deep trouble. All the Lord's answers to Satan are from Deuteronomy, as taking Israel under the righteousness of faith, in ruin. The world was His, the promises were His. The power to satisfy the hungry with good things was His, and the poor with bread; but this was not faith in a servant recognizing ruin-as to the world; Satan knew that he morally had it, and that it was the Lord's title. But nothing swerved Him from His purpose, for He had a purpose. In verses 18,19, we have the power of the resurrection, accordingly, in terms also descriptive of the nation's deliverance-as is often made in the New Testament in a higher and a better sense; and hence in the Old, spoken of by those who were quasi in the grave; and sometimes as if they had been long there, yet preserved.
In verse 6 the cry of Christ accordingly is spoken of, as that cry which the Lord heard in Israel's first deliverance, to which the wonders in Egypt, the Red Sea, and Sinai were the answer.
All brought here together from verse 20; Christ's righteousness being made the ground of deliverance. It is now divine strength shown in His behalf, and He takes the arm of power; the risen man, the Gibbor, the head of Israel against all His enemies; and thus it issues in Christ's triumphs, and Israel's deliverances in the latter day, delivered from the strivings of the people, òÈí; made head of the heathen, and a people who knew Him not serving Him-thanks to Jehovah, by Him great deliverances to Jehovah's King. It is then Christ's death and resurrection are made the witness and center of the Lord's sympathy and power in the rescue of Israel of old, and of Israel yet in the latter day; in all their history from beginning to end-in all their affliction He was afflicted; while it becomes true of the remnant in the latter day. Therefore deliverance from the striving of òÈí is asserted. It is a beautiful and interesting Psalm in this way.
Psa. 19 seems to me to show the Lord in the two great parts of His glory, in the heavens far above all principality, while the present estate shows indeed the glory of the Son, though not the sun, and withal the wisdom of God the ordainer, and His actual righteousness as under the law (or judicial righteousness and glory). All the world were guilty of the great offense. Christ in the same act was not; He was born under the law, and fulfilled it, and did not come short of the glory of God in it. But He speaks of the testimony and statutes, etc., in His state of liability as excellent in themselves. His delight is in them j but also " thy servant is warned: " so Psa. 17:4. Observe further (for there is much depth in this Psalm) the heavens do not declare the glory of Jehovah (that is, His covenant name), but of God. The law of Jehovah converteth the soul, it is perfect: compare Psa. 1 and 40, so John 8:2929And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him. (John 8:29). The Gentiles are His natural glory, for it is as risen to be the Sun of righteousness He is head of them, they being let in, receiving life through His rising; the Jews His legal glory, for it is only by fulfilling the law He became the head of the Jews, having the promises as the Seed; and as in and by them He reigneth in the world when righteousness has its sphere of fulfillment. But this is too large a subject to do more than notice in this heading of this bright shining Psalm.
Psa. 16-18 give us the association of Christ with the remnant on earth: Christ's righteous path upon earth and contrast with the world. Compare Psa. 17:1414From men which are thy hand, O Lord, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes. (Psalm 17:14) with the end of John 17, " Ο righteous Father," and the results of this sympathy-ruin, to death on Israel of old, and yet more fully Israel in the latter day. Here in Psa. 19 we have a fuller scope, the wider glory of creation being taken in, and therefore in principle the Gentiles.
The workmanship of God and the law of Jehovah are manifestly (I will not say contrasted, but) distinguished. Thus the heavens and the firmament, day and night, are a tacit testimony by which we may say, " Have they not heard? "-the declaration of God's glory, not the law declaring His righteousness. The Spirit only may recognize, but they declare the glory without any reference to the character or condition of those to whom they are displayed. Thus they are referred to in Rom. 10, and become emblems of grace: see Matt. 5:4545That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. (Matthew 5:45) to the end, being Christ the Sun of it, as set in the heavens, for grace is from the heavens. The law looks for righteousness from the earth, therefore ever in reference. He maketh His sun to rise upon the evil and the good, and sendeth rain upon the just and the unjust, where grace is the subject, loving them who do not love us, as loving our enemies, the very character of God in grace. This (that is, the natural testimony of benevolent goodness to sinners) was among the Gentiles (He left not Himself without witness) as the law among the Jews, and so pleaded in Romans, that every mouth may be stopped; and so grace from heaven, from the Sun of righteousness, and the rain of His Spirit, was on Gentile as well as Jew. Here however it is only the sun, and not the rain, because of universality; the heavens spread over all, and the sun going about from one end to the other. Now this symbolically shows the character of grace, its scope and working in light, and fulfilled when the Sun of righteousness arises indeed in person. The spiritual estimate of the law in godly acknowledgment is thus beautifully stated; but not, it appears to me, in connection with heavenly hopes or heavenly righteousness: grace has established that in the heavens. It is rather a godly Jew on the coming in of the millennium, the other symbolically stating what was to him in the heavens-Jehovah being owned as the rock and God of the Spirit-taught remnant.
Psa. 20 is the recognition by the Jews taught of Jehovah in the latter day, as in the time of their distress, of Jesus, even the crucified One, identified with them as their Savior; their thoughts towards Him, " now know I." The last verse singularly depicts its force-" Jehovah, save " (the word in Hebrew is the root of Jesus); " The king hear in the day of our calling." It is the recognition of Jesus, and in Jesus their own security, for God heareth them.
Psa. 21 is the Jewish remnants joy in the position of Christ with God; they perceive His acceptance and exaltation, and are now of one mind with it, and see how He did save Him, though they had " esteemed him stricken of God and afflicted " (though this is not adverted to, but the acceptance of the king). In a word they come to understand the resurrection and ascension of Christ the king, as verse 7, and therefore knowing their own security, that is, His power, as a believing people, and trusting in Him as the deliverer also of them in the latter day; for they see Him as a Jew, and in faith destroying His, that is, their enemies (so faith ever-unbelief its own difficulties, faith its sins -as the enemies of Christ); and triumph in His victory, not seeing them as associated with itself. So the Jews in the latter day, by faith in Him; they see Him all through as He is: it was " against thee." You may compare the last verse with Isa. 2:11, 1711The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day. (Isaiah 2:11)
17And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day. (Isaiah 2:17).
Psa. 20 gives us the remnant's thoughts of Christ in trouble for them, their comfort in His resurrection, and owning Jesus, the very name of Jesus, as their salvation, and the king; in Psa. 21, His exaltation, because they receive Him from His glory ascended, as with a name above every name, according to Phil. 2 In a word, it is all the glory and person of Christ in the person of their king (Psa. 20), tracing Him up, as it were, from the trouble through resurrection (Psa. 21), down from the glory to them, seeing Him in possession of better hopes than they had had; His own heart's desire, the joy that was set before Him, in which they see Him now; then the execution of judgments in the day of His wrath.
Psa. 22 The first verse of this Psalm declares the great burden of it-Messiah's great burden, even our sin. The assembly of the wicked would have been as nothing, but that He should feel Himself separated from God, His God, therein was the deep burden; insufferable to all save Him, yet worse, infinitely worse to Him as a trial than to any one else. Is He not therefore precious to His people? yea, even as to God? For it is God in them, who loves and delights in Him, for herein His people have a common interest with Christ to feel as God; yet about themselves as men, yea, as the very people interested and needing-He for their sakes, they as in themselves. See such language as verses 14, 15; and that this was the deep trial see verses 11, 19, in connection with the first verse.
The evidence of the Jewish personality of our Lord as suffering is remarkable in verses 4, 5, adding verse 6, and observe too the spirit of Christ pleading as to the position He stood in, as Himself the only remnant. As a man prays for himself, yet by virtue of the Spirit in him, so Christ prays for yachidathi; (my only one.) That this is Christ we have absolute certainty, from verse 1, and also from 20-Christ praying that He might be saved from, etc., and heard in that He feared (it was the Spirit in Christ praying for the body, or the man, as the one faithful Jew, the accepted one amongst them, true to God, the faithful separated remnant). This term éçøéí is expressly applied to the remnant restored or raised out of the formal nation in the latter day, " God setteth the yachidim in a house," (see Psa. 68:66God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry land. (Psalm 68:6)) true of us also of necessity. Observe also, " Ο my strength," is the same word (inserting é) as 'Aijeleth' given in the Hebrew as the tide of this Psalm; and the morning means dusk, when it is not light; it is therefore upon the dusk or dark ushering in of the morning on or concerning the Beloved. This whole Psalm is concerning Jews, and what relates to Jews, save verse 18, and that while He was amongst them, rejected by them.
Then further it is Christ as heard, Christ as man, who speaks, " For thou hast heard me." (Verse 21.) And as a Jew then, we have His first ministry in the congregation. That I apply to the saints gathered out among the Jews-the Gentile saints being added thereto, " ye that fear the Lord, praise Him: " we know from John 20:1717Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. (John 20:17) the Lord's application of this; then all the congregation as under Solomon compared with David. The øÈá ì÷ÈäÈ is His Solomon state. The rest of the Psalm follows this. I am not so ascertained of verses 30, 31, as to their application. This I see that it rests in the resurrection-glory of Christ, as delivered and delivering as man. I should incline to think it the elect remnant: if not, it would be the latter-day Jews (this would be still the elect remnant), witnesses of His acts-evincing who He was, and how He had delivered them; for He bore, as a Jew, their iniquities; and this was what was to be explained, for it was the strength of the dark morning which they wanted. (Compare Isa. 50:1010Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God. (Isaiah 50:10).)
I am not sure verses 30 and 31 apply to the same thing (verse 30 seems clearly the remnant out of the Jewish congregation), to Adonai, not Jehovah. The Hebrew confirms the supposition. I am inclined to think verse 30, the congregation, and verse 31, the great congregation, or the first remnant of it, who are witnesses to Christ's righteousness all through: compare Rom. 3:25, 2625Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 26To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. (Romans 3:25‑26). This last supposition shows the conformity and coincidence of the whole. " I will make of the remnant a strong nation." I apprehend that" they shall come " is the remnant of the latter day, which shall become a strong nation, and the great congregation. The character of the remnant and its results is strongly therefore brought out, and that too as forsaken; and from Jesus downward until the fulfillment of the great congregation: compare " Bless ye God in the congregations, even the Lord mimchor Israel." Psa. 68:2626Bless ye God in the congregations, even the Lord, from the fountain of Israel. (Psalm 68:26).
Observe, there were two parts in our Lord's sufferings. First, that in which He was faithful to God, and presented the perfect compliance with His will in the midst of an opposing world. In all this His strength was, as in Isa. 50, that His Father heard Him always: this He reckoned upon all through and looked to it in the hour of darkness. "All ye shall be offended because of me this night, and shall leave me alone; and yet I am not alone, because the Father is with me." But, next, it was the dereliction of this He felt and expresses, as in the opening language of this Psalm. It was here then a completely new kind of suffering, bearing, not the wrath and wickedness of man in faithfulness to God, but the wrath or alienation of God-the bruising of Jehovah in faithfulness to man, going through His uttermost responsibility for sin, especially, as we have seen, for the Jews, to whom therefore the language as spoken in the former part of the Psalm clearly applies primarily, though the Church by the Spirit of faith is enabled to join with them in it.
The perfectness of our Lord through this was seen in that recognition of God's perfectness-" But thou art holy, Ο thou that inhabitest the praises of Israel." Two parts there are also of temporal trial: despite of such " a worm and no man; " and opposition, " the assembly of the wicked." In both He looked for God's help.
Psa. 20, 21 are what the spared remnant Will do in the latter day. They are accounted distinctly by the Lord for a generation; they tell His acts to them that come after. So mystically did the elect remnant in His day.
[Psa. 19-22 are a complete subject in itself, the testimonies of God: the first, creation and the law; the two next, Messiah seen by the remnant in His human sufferings, and then seen glorified. He is great in the deliverance of Jacob's Jehovah; He has length of days forever and ever in reply to the life He asked, and He is made most blessed forever, exceeding glad with Jehovah's countenance. Psa. 22 gives Christ suffering (not from man, though that is there in full, but) from God, forsaken of God. Hence as Psa. 21 was judgment on His enemies, this is grace for all it speaks of.]
Psa. 23 seems to me to be the Lord Jesus Christ as man, expressing His faith as man. Verse 3 might seem difficult to some; but, besides His resurrection, the inquiry into the way in which He entered into the sufferings and sorrows of His people will, I suppose, show the force of this, and abundantly fill the hearts of them that know it. The comparison of verses 27 and 32 of John 12, and of the garden of Gethsemane (John 18), will illustrate this.
Psa. 24 seems the introduction of Jehovah into the great scene of Christ's sufferings, trial, and humiliation; it is a transition Psalm. The title of the Psalm, if correct, is remarkable; it would rather seem that something was left out, or that it was elliptical; it is not a Psalm of or on David, but on David a Psalm on or of Jehovah, though Jehovah seems also to join itself to the following words,-David mizmor le Yehovah höaretz, etc. The Septuagint has the singular addition of τῆς μιᾶς σαββάτου, which is indeed ἡ κυριακὴ ἡμέρα, the Lord's day. But this Psalm specially includes His dominion over the Gentiles, that is, Christ's supreme glory, the earth, etc., " for He hath founded it," etc.; but being the Lord, who shall ascend into His presence? He that walks in righteousness, that is, (but this first includes the man Jesus, qualified thus to sit down on this seat,) the introduction of the manhood of Christ into the throne of Jehovah's glory in Jerusalem, therefore Gentile saints as well as Jews; still, Jacob having the pre-eminence, they seek Jacob's face, or Him as the God of Jacob, for there His name is. The latter part is too plain to need comment; it notices the previous circumstances, from the results of which He thus takes the throne.
These two Psa. 23 and 24, manifest Christ as a man owning Jehovah as His shepherd, and Himself as Jehovah before an assembled world seeking Jacob. Compare John 10, where Christ comes in first by the door as the shepherd, and closes with His unity with His Father. Here He is Jehovah.
Psa. 25 We have here the voice of the remnant, according to the Spirit of Christ in the latter day; as Psa. 26 is the special portion of Christ in the remnant.
Psa. 25 Christ's Spirit pleads here in them, and therefore prays for no remembrance of the sins of youth (confessing them), and asserts their integrity too. It is intercessional. Israel returns on the plea of mercy on the part of the High Priest, who has the integrity. Psa. 26 gives us the assertion of integrity -the ground of this plea. [Here the remnant is brought in under the double character of guilt before God and of integrity in the midst of evil.]
Psa. 27 is the word of Christ, as in the tried remnant of the latter day, as identifying Himself with their feelings, founded on His expressed experience of the Lord's faithfulness to Himself when He stood alone. Observe, the time of trouble is the time of God's deliverance (the place where God was met), whatever else was felt, though it seemed Satan: compare Psa. 32 Mercy acted on is the foundation of future prayer; it is, needless to say, the moral principle which gives confidence.
On the entreaty to hear the cry in verse 7, verse 8 seems to me to be Jehovah's expression of what had been in His heart as the foundation of it all. The Hebrew reads thus-To thee, that is, Messiah, my heart said, " Seek ye my face; " the answer is, " Thy face, Lord, will I seek." Then comes the confidence and pleading with the Lord thereon: Psa. 25 being confessional intercession for them in integrity; Psa. 26, the righteous integrity of Christ. Psa. 27 is the plea of what Jehovah is to them in the trouble, Christ having thus taken a place with them.
Psa. 28 is the voice of Christ in the remnant, in the latter-day trial; but I take the wicked properly to be the unrenewed and unyielding Jews led and associated with Antichrist. Wickedness is their definite character, which makes by degrees those that fear the Lord a remnant. Their portion is told in verse 5; but the Lord has heard Christ for the remnant, and the remnant see that Jehovah is the strength of their Messiah. The last verse is the intercessional blessing of Him that interveneth, opening the door into the millennial glory under Him as the Lord, for then the Lord properly lays aside His humiliation as mediator, that is, in His people. We have seen this celebrated in Psa. 24 This Psalm is peculiarly instructive, as to the progressive development of the remnant, and of their position as separate from the mass of those with whom they first returned as corporately one. In them all wickedness and deceit is included.
Psa. 29 is the answer of strength and power to the intercession of the last verse of the preceding Psalm. Jehovah appears in favor of these poor criers unto Him; and, though the sons of the mighty might despise them, they must bow to Him, and own His favor to them, and know that He has loved them. It is manifestly the coming forth in power of David the king. Compare Isa. 66:66A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. (Isaiah 66:6).
Psa. 30 is an important one, and embraces a broad general truth, true in power in Christ either way, and in truth in the Church, and fulfilled consequently in each way in the whole portion brought under Christ in the day in which He comes whose right it is, and all things are gathered together in one in Him. The house was in one sense dedicated when the Lord rose again and ascended; but properly it was fully so when the fruits of His resurrection, even the Jews, and of His power of life as ascended, even the glorified saints are brought in-even the saints in either case. Now the portion of all was with Him -was to be brought into unity with Him in that which was manifested in Him on their part, which thing, as we have said, not in full power but in truth, is true in Him, and in us as He saith. It is the assurance then in all of triumph after death, the Jews as a body, as in Isa. 26:1919Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead. (Isaiah 26:19): the necessity of passing through death, but death overcome;-that triumph, His holiness now secures them; their previous glory could not stand, however they may seem to have had it in God's strength. For it was not their glory, but the resurrection-glory is that which can properly stand. You may compare for the expressions, Isa. 65:1414Behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit. (Isaiah 65:14). The direct application of the Psalm is to the Jews standing as themselves raised out of the death of the former generation in the strength of Christ's resurrection. The virtue of Christ's resurrection being power, ascertained power over death, is applied to save from it (see verse 3) Christ-the congregation-and the great congregation. The false confidence in verses 7 and 11 is contrasted with the real confidence of the Jewish remnant.
It is the song of Christ on resurrection, applied to the deliverance and saving of the Jews from death in the latter day.
Psa. 31 needs not much comment to those that are instructed in Christ. It is the confidence and supplication of the Lord Christ in His Enosh state, particularly with regard to the enmity in its various parts, which did not slack even to His life. You may compare according to forementioned principles Job 19. The reader of the Gospels, especially John, will trace some following of this Psalm in the language of faith and in the Lord's words, I think, too. It is a deeply interesting Psalm. [There are many expressions in the Psalms which are true of the writer or of anyone in like sorrow, but which yet have their accomplishment in the highest degree in the case of Christ. There Christ was applied without making the Psalm a prophecy of Himself.]
Verse 23 applies the value of the confidence due to Jehovah, as proved by Christ, to the saints in their trial.
Psa. 32,1 think, applies to the Jews who receive the benefit of forgiveness in the latter day. That it is abstractedly true, as all these " blessings " are and must be, is certain, and, as Paul proves, comes otherwise also on the Gentiles. But these Psalms concern the manifestation of these things on the earth, as to which it is in the Jews as a body they are prophetically accomplished. Of course the energy of the Spirit (by whom they were spoken) is the witness of these things now even in the earth, as it is written, " that ye may know that the Son of man hath power on earth," etc. I add, this fully opens out the Psalm in its detail. Also this is the first testimony to the new character of blessing. Previously it was rather of Christ in person and the vicissitudes of circumstances of the righteous man-" Blessed is the man," etc. Now we come to find an acquisitive blessing, the blessing, not of a saint, but of a sinner whose transgressions are removed, the new blessing true of the Jews in that millennial day (compare Rom. 11:31, 3231Even so have these also now not believed, that through your mercy they also may obtain mercy. 32For God hath concluded them all in unbelief, that he might have mercy upon all. (Romans 11:31‑32)), and true, by virtue of the establishment in Christ's resurrection, of the dispensation on which that blessing is founded, to every one that believes in Him, in whom it is effectually set up, even sure mercy.
This sets the Jews distinctly on mercy, turning to which is the moral hinge of their condition, not in their own righteousness. Its special and beauteous application to the Jew in that day is, I think, very plain. From verse 6 onward is the practical consequence, and the Lord's dealings thereon.
Psa. 33 is not, in the Hebrew, "of David." It is an interesting new view of the millennial glory; the God of providence therein shown as the Lord, and identified in the same power and glory as the Creator, while the counsels of men come to naught, and His counsels stand in the blessings also of them who celebrate it, even His people. It takes it up also in His moral character, on which the security of His people depends.
Israel being the result of the earthly system, the God of creation and providence is here exhibited in the result of both, as to this present world, as the Lord; and towards them its connection with the providences by which it is brought about is plainly declared from verse 10 onwards. But it is not David identified with His people, but the broad general principles, the converse or other part of the truth from the special privileges, though true in them, to wit, as regards the God and His character from which they flowed. This Psalm should be considered with Psa. 24 There David the beloved is shown to be the Lord; here he is viewed higher up as it were in the same truths, for the moral character of God is before His purposes as we view them, for these manifest those to us as 1 John 1. David is the beginning of His purposes, but the brightness and image of His glory and person.
Verse 12 involves the special place of the Jewish nation in the midst of this scene. It is beautiful to see this so consecutively brought in in the forgiveness and given uprightness of Israel.
Psa. 34 is the address of the beloved to the afflicted Jews of the latter day, from His own experience confirmed by the testimony of the Spirit, embracing prophetically the deliverance of these Jews themselves. It is a pressing upon the Jews of the latter day, who had ears to hear, to receive and to act upon the principles of which He had found the blessing, and in which also the faithfulness of God when He was the one remnant. The thesis is in the first two verses; it was as by David amongst the Philistines. The prophetic declaration is in verse 5; then the Spirit takes up from verse 6, I think, to verse 10. In verse 11 David resumes, as in person. I am not sure where I should close this, for the residue seems more of a sort of chorus-like testimony, but withal verse 20 leads us directly, it should seem, to its source. Verse 15 seems to take up the principles learned in David from verse 6, etc., and to apply them to the righteous remnant, at which verse therefore the form may alter. The general principle of the Psalm is evident.
I apprehend, though merging into more general truth, from 11 to the end is Christ's instruction of the children in this holy wisdom.
Psa. 35 is the appeal of Messiah in behalf of the remnant of the Jews oppressed in His own person. It is not the cry merely of the remnant, at the ungodliness which surrounded them amongst the Jews, nor for help against the Gentiles, but the critical intervention of Messiah in respect of the whole purpose of God concerning them; it regards specially the triumph of the ungodly Jews (let us weep over them) at the apparent oppression of them of whom they had been long weary-the saints amongst them; and their deliverance from them, they having joined the Gentiles. Verse 18 marks the result. Psa. 22 applies itself personally to Messiah, this to the remnant exclusively in the latter day, identifying Him with them, and spoken as on His behalf (He pleading in His righteousness). See 1 John 2:2727But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. (1 John 2:27), as showing the manner of the identification.
So the wicked of that day are identified with the wicked of Christ's day, " this generation." " Ye shall not see me till ye say "-" henceforth shall ye see the Son of man " j and so identified are these two scenes that the Lord says, " ye shall not have gone over the cities of Israel, till the Son of man be come." The Gentile parenthesis is all left out, as not at all of the scene, for it is heavenly.
Psa. 36 is a very interesting Psalm, but there is not much I would comment on in it. It is explained in the expression, the servant of-Jehovah. It is Christ our blessed Master in that character, as proposing to meet the wickedness of ungodly men, as to whom He felt that there was no restraint upon them, because the fear of God was not before their eyes, and His conferring with Jehovah; and, to speak as to this case, unrestrained will as their character here, which is the greatest trial a man can be subject to; as the Lord said, " they have done unto him whatsoever they listed, likewise also shall the Son of man," etc., nor would He have suffered fully as He graciously did but for this. The security of God's people in such case then is not the restraint of the will of the enemies, but in our dependence on the divine care under their unrestrained will. This is a most important principle. Verse 1 is the thesis of this; the description is perfect and complete to our faith. In the meanwhile one is ebed-Jehovah (compare John 12:2626If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honor. (John 12:26)), and so to act, and therein the Lord's will is exercised continually. (Compare Psα. 91.)
Verse 7 is our joy meanwhile; in verse 12, deliverance.
The Lord teach His people, and keep them in His presence from the provoking of all men. The prophetic aspect of this Psalm, if the others have been sufficiently understood, is sufficiently plain.
Psa. 37 The application of this Psalm to the Jews, as of faith, that is, the remnant, but manifested by their acting on this Psalm, is obvious; and its direct application to the land as the inheritance of blessing (see verses 3, 9, 11, 22, 27, 34), but this in fact then of the earth, because it is the time of the restitution. The àÆøÆõ, (ἡ γῆ) now extends over the face of the earth, the land being the seat from which the blessing flows as ἡ γή: that is, as Palestine shall be the special scene then of the conflict between light and darkness, so yet shall there be a congregation of the world's interests therein, and there and thence shall flow the results of the decision, when the El gibbor, " the mighty God” (Isa. 9:66For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. (Isaiah 9:6)), shall be manifested; and this Psalm is specifically addressed to the remnant in the time of the previous distress, as they might be tempted to give up the hope and fail in the crisis. The subject is plainly set forth in the first two or three verses, " Fret not thyself, trust in Jehovah," but there is more detail of promise as well as of direction directly. " Fret not thyself. Trust-delight thyself-commit thy way- rest in." Then again, " cease from anger," the reason in the general result to verse 20; then there is a contrast of the principles of their character also, that is, of the wicked and good. Psa. 34 resumes the thesis. The crisis of this Psalm particularly arises at the time that those that forsake the Lord, the unconverted Jews and the Gentiles associated with them as their friends, seem to have the world with them. Jehovah as a God of faith and hope is put in present contrast in verses 3, 4, 5, 7, then again in verse 34. The way in which this Psalm applies itself to the Lord also very plainly confirms and elucidates the principle we have above seen.
Psa. 38 is wonderful, but the comparison of it with Job (taking both as expressive of character) is full of interest and instruction. Every expression of Job's sufferings seems concentrated with less loquacity, with this remarkable difference- there seems the sense of sin with the confidence of help, and that all his desire was before God. Job's heart was pride, which he wished to bring before God. And it was to bring to remembrance (see title, and compare Isa. 43:2626Put me in remembrance: let us plead together: declare thou, that thou mayest be justified. (Isaiah 43:26)). Observe also the manner of Christ's bringing to remembrance under the burden of sin, opening out all His heart before God, recognizing the cause, not saying, " He hath set me a target to shoot his arrows at," but " because of my sin." All his desire and groaning therefore is before God, throwing himself on God in perfect affiance of heart, full sense of his sorrow, ample confession of his sins, which he truly bore, in very deed thus bore, that he had no strength to stand up under them. Verses 10-18 are the marvelous picture of the righteous One under sin, and all its burden; in weakness, yet bearing it all in perfectness of conduct, in the unfailingness of the recognition of God-His God: righteous as a sin-bearer in the full confession of sin; righteous as a God-fearer in the full acknowledgment of what God was. (Compare Job 6; 7 in fine, 10: 5, 6; 13: 15; 14:17; 19:6; and other passages of Job, and Psa. 22) What Christ was bearing is manifest, but He bore it in Himself; we may wonder indeed, and be astonished indeed at Christ, when there was none to take pity on Him. The reproaches of them that reproached God fell upon Him, because He was to pour out His soul unto death for these very sinners, and at once; for when all men deserted Him, yea, even His lovers and kinsmen stood afar off, His enemies surrounding Him strong and mighty, then it was also that as to suffering God also forsook Him (the effects of righteousness with men and devils-as representing God: the effects of sin with God as representing man), an astonishing spectacle! The wrath had its course: it is this we have seen indeed deprecated in Psa. 22 This was felt as in verse 3, though the very opposite to being charged as unrighteousness, as in Job. The comparison of this with Job is very full of instruction: see chapter 6: he thought to stand in his strength with God, but see the Spirit of Christ in us. Compare Job 9:2; 13:152I know it is so of a truth: but how should man be just with God? (Job 9:2)
15Though he slay me, yet will I trust in him: but I will maintain mine own ways before him. (Job 13:15); Psa. 23 The inconsistency of Job's mind is to be remarked; it is only in the cross that our consistency is to be found.
But the point which is much to be noticed here is, the Lord Jesus as the confessor of sin, or rather of the sins which He had taken upon Him. Here He was acting the truth before God, He did not hide His sin, nor excuse it, but so that we should know His owning them as His before God, confessed them, justified God, was guileless, and, having taken the sins, owned them all before Him in perfect integrity; and in His perfectness is our perfect comfort, for His confessing sins, and presenting all His desires before God, shows His sinlessness under these sins, and makes us know His perfect identification with our sins, His dealing with God about them, and our identification with Him. There cannot be a more important truth. It was paralleled by that part of the day of atonement sacrifice exhibited in the confession of the sins of the people on the head of the scape-goat; it was the people's lot. Christ was Jehovah's lot and the people's lot.
Psa. 39 is the turning of the soul inward on rebukes without, arresting ill service of God: it is the supreme God, whom no rebuke affects, turning to the profit of man in his Enosh state his helplessness as such before the wickedness of man. And though He give power, it is His power; and where He gives, and subdues not the adversary, man can do nothing in His service, but then under grace it turns to the profitable testimony of the true state of things. (It is most blessed to see the Lord in this, and teaching therein. Compare Isa. 50.)
Psa. 40 is the song of Enosh as heard and delivered in that he feared, but revealing withal the Son as entering into that state, as explaining and able now to speak of His humiliation according to its wisdom and the counsel of God in it, as being (having triumphed) in the glory which He had before. Yet is it so His voice remarkably and decidedly in the Jewish remnant. And, note, His resurrection belongs to the Jews, that is, as on earth actually as His state. It would be too large a field to follow this here. Suffice it to say, it includes His reign, not as sitting in heavenly places, but it is an assurance of this unto all men: if we seek argument, let us see not only our Lord's after the resurrection, but Peter's and Paul's in the Acts.
The great congregation is the Jewish people at large (it has a moral force here, for it is not merely those willing to hear, but to all, at all risk, that God might be justified). Christ had not failed in testifying to them. Verses 1-3 are a statement of the result, of which Christ is the witness as heretofore; the rest, the principles on which it went, and circumstances which thereon necessarily accompanied it. It is a sort of comment, so to speak, by Christ on the whole transaction. Observe, this Enosh state was in connection with the Jewish remnant, and includes His whole manifestation as to its actual associations and development; that is, His Enosh state was exhibited whilst a Jew, for it was also under the law, which was one of its grand trials according to the very state and subjection of man before God's holiness, or He would not be put to full trial, and Christ accordingly was so placed, " born under,é-the whole argument sub modo of Paul in the Romans (but without sin), for I am speaking of responsibility.
Verses 10, 11, are a remarkable instance of looking for faithfulness from Jehovah, on the ground of faithfulness to Him.
The connection of verse 12 with this is very remarkable.
Verse 13, etc., are the resurrection, the answer to the patience of Christ; verse 5 is the comment on the many wondrous works which all merge in the incarnation and its circumstances. Then the pleading in the circumstances, crying to God, is no sign of impatience. His waiting for the answer, that is, the patience, not crying, would be in silence of heart: how much is there of it?
Psa. 41 is Christ in His humiliation estimating the real spirit a man is of, as holding a certain character, " Blessed is he," etc. (ver. 1), and therefore not exclusively (in fact) applicable to Him; so the Lord, " Blessed are ye poor, for," etc., and so in Matthew, " Blessed are the poor in spirit." It also describes the mind of the poor man under this humiliation, connected with the despite of the world, the proud, under it.
The character of His confidence is purely Jewish, and so the sorrow; Christ* is the fulfiller of it.
BOOK 2
In continuing to communicate to you the headings of the Psalms, which you desire, I must still leave them as they really subsist, as the passage of my own mind through the inquiries, whose results only can give the full satisfaction of more complete thoughts; and those who read them will not find this satisfaction, unless they study the Psalms, and not merely read the notices of them. I am however fully confirmed in the character and precision of the views they lead to, and the justness of the statements contained. Further study of the Psalms led me to divide them into five distinct books, having each distinct characters, the second of which you now have. This division arose from the subjects and the character of the relationship of Christ with Israel, and through Israel with the world, and both therein with God in each of the divisions; and I came to definite, and to my mind interesting, conclusions thereon. I was surprised to find (what want of attention or study had left me ignorant of before) that this division was one marked, precisely as I had marked it, in large editions of the Hebrew Bible. This naturally confirmed me in the idea (whatever the source of these ancient divisions) that my mind had been mercifully led by truth, and not by natural imagination.
As noticed heretofore, Psalms 1, 2 having given first the man of perfect legal righteousness and therefore flourishing in all his ways, and secondly the King exalted on Zion's throne of God, and judging and breaking to pieces hostile Gentiles, the Psalms which follow present the astonishing enigma (solved only by the deeper knowledge of the counsels of God) of Him (in whom alone these characters were true, and those united with Him in His ways, and by the working of His Spirit in them), instead of prospering (outwardly), being in misery, afflicted, despised, betrayed among God's people, and forsaken apparently of God (in one sense really), and the Gentiles domineering over them without hindrance. This enigma, in the pleadings of the Spirit of Christ in all the circumstances, the dealings of God in them, and the display of all His ways and depths thereby (for the real sources of it were all the depths of God's character) are brought out in these Psalms, as felt, understood, and expressed by Christ.
The first of these five divisions (Psa. 1-41) views Christ rather in His sufferings in the midst of them, in the discovery of the people He is among, and the responsible relationship to God He therein assumes, as identifying Himself with the saints; it lays the basis therefore of the whole matter.
In the second division (Psa. 42-72) we have Him, and therefore the remnant of the latter day, by the successful supremacy of the Gentiles in their antichristian power (consequent upon the rejection of Him by the Jews, and their dependence on and union with that power), cast out of Jerusalem, and speaking as so cast out by the Spirit of Christ. Thus from Psa. 42 to 49 we have the appeal of Christ's Spirit in them, under the loss of all Jehovah promises against the Gentiles; Psa. 42, against the Jews as an ungodly nation; Psa. 43, their desolation in a state of righteousness and cry; Psa. 44, Messiah the King; Psa. 45, the God of Jacob the refuge of the remnant; Psa. 46, their triumph for and in the presence of the world; Psa. 47, the great moral lesson, Psa. 49, of which resurrection is the real secret as regards all that is in the world. Psa. 50, 51 are a great judicial lesson on Israel, and their confession thereon, and thus righteousness in God vindicated, and grace meeting it restoratively: verses 1, 2, the whole state of things; then the declaration of the manner of it, " coming to judge," " the heavens called," the earth summoned that Israel may be judged but as "Ammi" the saints assembled below, the heavens however declaring His righteousness, but judgment beginning with the declaration now, " my people," " thy God." Psa. 51 is the full national confession. The other Psalms enter into the various exercises of heart and development of relationship with God, consequent upon the general position stated, of positive exclusion from the enjoyment of known blessings; but bringing in by grace much fuller enjoyment to them, and the truth of man's real state in all the world proved by it. The circumstances connected with these subjects are gone through, though imperfectly, in the notes on each respective Psalm. The character spoken of in this book of the Psalms, occasions that (except in two Psalms of which the study will explain the difference) it is God as such, and not Jehovah who primarily is addressed. Jehovah being the name of existing covenant relations, and not the moral condition of a justly cast out people, then standing in themselves, as even in their nakedness before Him; though the Spirit of Christ might take up their cause and be their strength-strength beginning in their confession of what they were.
Psa. 42 seems to be a complaint against the Gentiles, and therefore specially referable to the latter day; while Psa. 43 is against the Jews. That it is the complaint of the godly in the latter days I cannot doubt: compare 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). But we must always remember that Christ fulfilled these sufferings in His own person (specially as far as the elect are concerned in them), and therefore was, on the one hand, witness in them of the faithfulness of God for others to act on, and, on the other, able to succor, etc. (Heb. 2:1818For in that he himself hath suffered being tempted, he is able to succor them that are tempted. (Hebrews 2:18)), and therefore can speak them in His own person. This however is of the remnant more especially themselves. It is not, observe, " of David." We should also observe that, except in verse 8 where it is introduced as the name of faithfulness, it is " God " alone that is used in these two Psalms, not " Jehovah;" and this is a most important point. " God," as such, is the refuge of the soul. We know that Jehovah, He is the God, and God is Jehovah: still the idea is definite and important; I say now not merely prophetically, in which it is uniform and consistent, but in its force as the definite object of the soul. " My soul thirsteth for God; " and all is the " mystery of God; " and note therefore the spirit of these two Psalms much.
Psa. 43 I would add, though doubting it at first, that it appears to me verse 1 is characteristic, and its emphasis is on character and not person. Believing the interpretation right, it gives this verse remarkable force, for the Jews are called âó; and note the word לֽא־חָסִיר éñøçÈñÄé we have elsewhere observed, is the name of the Jewish saints, as in the latter Psalms.
It seems to me the time when the remnant will have lost the privileges of public worship (having been obliged to flee away), the nations in general rather than Gog being the oppressing enemy. It also shows that the remnant, as noticed latterly, will have till then gone with the multitude and counted them חָסִיר, but now ìà, that is, but a éâÌå; and this explains much.
Psa. 44 is the voice of the remnant arguing from the faithfulness of faith, that it was the Lord and not their own arm which had delivered them, that the same arm could deliver them in any circumstances. It is spoken under the apparent utter dereliction of the latter day; that is, the time between their outward prosperity, in which the wickedness of the Jews had grown up in the land, and the full blessings of Immanuel's deliverance, when the latter-day enemies should then come up on the land, and the remnant should, between them and the ungodly Jews, seem to be deserted. Paul quotes it as evidence of the portion of the remnant (ver. 22 with Rom. 8:3636As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. (Romans 8:36)), and as the Holy Ghost recognizes it as the portion of the accepted remnant, or the voice of the Spirit in their mouth, it was evidence of anything but their rejection. And thus the testimony of evil becomes the evidence of acceptance, to secure the faith of those on whom the evil falls when it comes: so our Lord, " these things I tell you before it come to pass." (John 14:29; 16:429And now I have told you before it come to pass, that, when it is come to pass, ye might believe. (John 14:29)
4But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. (John 16:4).) This is a gracious arrangement of God (the Lord). The written sufferings are the evidence of the acceptance of those on whom they fall, when their faith might be shaken, so that " out of the eater comes forth sweetness: " " we are more than conquerors."
Psa. 45 is Messiah's triumph, reign, and union with the Jewish bride. It seems to me the Spirit as in the remnant. It is Christ as the Head of the Jewish people as King, the full spiritual recognition of Him. Verse 10 manifestly turns from the celebration of Christ the King, to address just admonition to the queen, Jerusalem, at His right hand. This is manifestly (to me) the Jewish bride in its perfect state; but it is as received in the way of grace, and therefore " a daughter," and to forget her father's house-the whole question once argued between Christ and the professors of that people. The people who are to praise her when thus restored are the Ammim," the gathered " Gentiles of the latter day, or new day rather. Having these points determined, the Psalm is manifest in its contents and full of the richest matter. It is the union of Christ with the Jewish bride in its proper character, with the glory of both celebrated by the Spirit. Righteousness is the character of Christ as a Jew, so " therefore God thy God," etc. It is prophetic; the voice of the remnant, who did not see His glory as a present thing, to Jerusalem, now called to Him in the latter day, and recognizing His glory in Spirit when so coming. Moreover it is consolation for Christ, the real mind of the Spirit in His humiliation; for this spake the " groanings which could not be uttered " in Simeon and Anna, and all those who looked for redemption; and they were so interpreted by God.
Psa. 46 is the song of the remnant in the turning-point of the circumstances of the latter day; that the God of Israel was, and had proved Himself to be " their God; " that He was true to them, as His chosen. The exercise of faith on the deliverance and interposition of the latter day, recognizing God, and so putting themselves into the position of His people.
Psa. 47 This triumph of the remnant is quite plain, as also the call unto all people. Verse 9 (ver. 10 in Hebrews) is the only one which calls for inquiry, and the expression is a very interesting one, though in the first instance the construction is difficult; " people " is Ammim, a word we have often noticed; Gentiles brought in, having the name of a people now, as on rejoining the Jews, and not in their national distinctiveness of power. " Or ever I was aware, my soul set me in the chariots of Amminadib, my willing people "; here the nadibi ammim (verse 9, translated the princes of the people) are gathering together; " for to him shall the gathering of the ammim be."
The difficulty is the apparent disconnection of Am, but it is, I suspect, as ever in Hebrew, the strength of the sense. They are gathered into unity with the people of the God of him who received as his name and title, " the father of many nations." It is in the exaltation of the Am of the God of Abraham-the people of the Jews, that they, the Gentiles, are brought in under the then presence of God's calling power, into blessing and gathering; so that He should be (Elohi col ha-aretz) " the God of the whole earth." (Isa. 54:55For thy Maker is thine husband; the Lord of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called. (Isaiah 54:5).) " Gathering " is one of the names of Christ, " gathering into one the (Bennai Elohim) sons of God that were scattered," and then all (as here) on earth in Israel; " for the shields of the earth belong to God," or are, in fact, now God's, " who is greatly exalted "; " for the Lord alone shall be exalted in that day." God is the shield of Abraham also (Gen. 15:11After these things the word of the Lord came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. (Genesis 15:1)), therefore He is gathering in heaven and earth all into one. It is a very interesting Psalm; Colossians ha-aretz, " all the earth," should be its title along with the circumstance, of being sung by them to Malchenu, " our king." (See verses 6, 7, 8, in Hebrews)
Psa. 48 also is manifest: It is the destruction or disappointment of the antichristian confederacy, and enjoyment by the believing remnant of their former but renewed mercies: " as we have heard, so have we seen." Nothing can be more touching than verse 9. Verse 10 is worthy of notice. His name is indeed what God is to His people, as revealed to their faith. It is, and has been, matter of their faith and reliance upon Him; but now more, He had accomplished that which His name declared.
Psa. 49 seems to me an address of the Spirit in the mouth of the remnant in the latter day, I think, flowing from the state of the Jews, who have taken unbelievingly the promises in a merely earthly way, and therefore not of God; that is, who are living at ease in Palestine; but also referring to the ungodly Gentiles who think to have the world in possession. It marks, however, the false security of the world: chaled, the transitory character of time (Psa. 89:4747Remember how short my time is: wherefore hast thou made all men in vain? (Psalm 89:47)), which passes away as a moth fretting a garment. It is the security of the people of God, being redeemed from the power of the grave, which would destroy and " gnaws " (ver. 14) the hope and security of those who are not God's. It is enabling faith to say what the Lord said of the remnant, " Blessed are ye poor." It is the instruction qualifying our faith to unite in the expression of the Son of man. The Maschil (the moral which consists in the contrast between the world's attempt to build itself selfishly and individually a house, and the redemption of the poor and rejected godly ones) is simple and manifest. The redemption from the power of the grave does not affirm resurrection, but just this much-deliverance from it. At the same time the principle of all this was fully verified in our Lord-the remnant all through; and as to this last point, His not seeing corruption was a literal fulfillment of it, though He saw death.
From Psa. 42 to 49 is one book of the remnant's songs. To the end of Psa. 44 are their sorrows. In Psa. 45 they are turned to the king; then the results, the God of Israel being found to be with them. They are regarded as from the time of the separation of the fleeing remnant consequent upon the heathen getting into possession.
Psa. 50 is the actings and principles of God towards Israel at the time of God's showing Himself. The thesis is manifest; the application and force of the argument towards Israel, as to its condition intermediately, is very plain. It is the summons of the saints, witnesses of God's righteousness intermediately, and Israel thereon brought into question, with the assertion however, and founded on " I am God, even thy God," when God manifests Himself, when God is Judge Himself. It is the judicial act wherein the saints in covenant with God in Christ are assessors, and the Jewish people, His earthly people, called up to plead; where God, the God of the remnant of the Jews, speaks and comes, calling " the earth, from the rising of the sun to the going down of the same." It is applied to the instruction and advice of them who recollect, as well as those who forget God among the Jews, in warning for that time. To verse 6 is the forming of the session. Then from verse 7 is the statement of the pleading on God's part (though there is a nicety of distinction in it, the tenor however, is unaffected by it, which I believe, is what is stated): the word for saints (ver. 5) is not Kodshim but Chasidim. I believe the former, not the latter, are the saints in glory (and these would be the Jewish remnant). The heavens declaring His righteousness (ver. 6) includes the others however; and the great result of blessing, then universal, comes in also unto them. Also note them coming in under the covenant of sacrifice, as indeed they and all saved must; but this is not merely the rescuing the remnant in Palestine, but a much more extensive and indeed universal work, when He shall gather (as the heavens also now declare His righteousness) His elect scattered Jewish remnant from the four quarters of the earth, after the appearance of the glory and the utterance of His voice in Jerusalem. The result is after the appearance of God in Zion: verses 1, 2, state the great result, " speaking "- " calling the earth "-" shined out of Zion." The manner of it, " God shall come "-" He calls to the heavens "; these are the saints whom He brings in-and " to the earth," for He judges His people. The result is, that the gathering, the righteous Jews and the heavens where the saints are already, declare his righteousness; the grounds of the judgment, to wit, on the Jews: against whom the saints coming in glory with Christ are witnesses that it was no unrighteousness on God's part; but it was their practical unrighteousness, and their supposition that, while this was so, the sacrifices were worth anything, as if God were like themselves. This last principle is very extensive. The scene is the session after the resurrection of the saints, bringing in the heavens on the Jews as a people, but, as we have said, with the witness, " I am God, thy God," calling them Ammi. It is an exceedingly interesting Psalm. We learn also that not till and in the judgment of the Jews does Jehovah thus effectually call the earth " from the rising of the sun," etc.; and then He " shines out of Zion the perfection of beauty," saying, " their God," and Ammi, my people.
Psa. 51 The application of this to the sin and restoration of the Jews has been observed by others, and the mere carrying the idea through the Psalm will give its application too obviously and forcibly to need comment. There are some points, however, of which I am not at present master; for example, Is there any type in the circumstances, and what is it? I will not enter now into the circumstances of the type, but we may note the wondrous identification of Christ with the Jewish people or with Jewish responsibility, and how the David of the Psalms is just this availing power in the deliverance of the remnant. He bore the very sin of them in His own death, and pleads as their representative for deliverance on this ground; so Isa. 53 " He was wounded for their transgressions ": what was their great transgression? His death! It is the true David thus pleading, thus identified, that this Psalm introduces, saying, " mine iniquities," etc.; for David is not Christ in His glory, though it may include triumph.
In Psa. 52 we have the energy of the Spirit of Christ risen up after Israel's confession of sin to contrast the position and character of Antichrist and the righteous remnant, in fact of Antichrist and Christ in Spirit; violence, self-confidence, deceit, constitute the character of the man of the earth. The contrast is dependence. This is always the Spirit of Christ in the Psalms. It is the helpless but perfect assurance of the believer, the beloved in the remnant, contrasted with the enmity, presumption, and therefore destruction of the last enemy-the Edomite and its consequences; it is simple and pointed.
Psa. 53 I do not think Psa. 14 and 53 are the same thing. Psa. 14 is the blessing of the faithful Jews by Jehovah in spite of the ungodly. Psa. 53, the destruction of the ungodly Gentiles also by God: compare Psa. 14:55There were they in great fear: for God is in the generation of the righteous. (Psalm 14:5) and Isa. 53:55But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. (Isaiah 53:5). The thesis is in verse 1, " The fool." The folly of saying there is no God is proved by God's being in the generation of the righteous. (Psa. 14:55There were they in great fear: for God is in the generation of the righteous. (Psalm 14:5).) This in His character of Jehovah, by His confounding and scattering the camp of their enemies (ver. 5), this proved there was a God, and proved it to them; and in blessing to Israel His chosen.
The election of God is the proof that He is God properly: " ye are my witnesses, saith Jehovah, that I am God." (Isa. 43:1212I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. (Isaiah 43:12).) It is a remarkable Psalm from the connection between the evil ones of Israel, and the enemies, and the position in which they find themselves. We know from the apostle (Rom. 3) that those under the law, Jews, are spoken of. But the principle averred of them, stating a general principle, is " no God "; God's judgment looking down, " none doeth good, no, not one." It is in effect the revelation that, when God looked down, He found no good, not even in the Jews, His people nominally. This, though always true, was then manifested. He views them as God, not in Jerusalem, but looking down from heaven at men; for Israel are but as men, thence and indeed Lo-ammi it is every one, man (Benai Adam). The workers of iniquity is the general character, the Jews are found in it. In Ezek. 34 the conduct even of Jews may be seen; it left them a prey to the beasts, the heathen. " My people," etc. (ver. 4), the remnant are called here in effect according to Psa. 46:22Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; (Psalm 46:2); consequently they, the unrighteous Jews, were in fear where there was no need for fear. " The sinners in Zion are afraid, though they have made a covenant with death, and are at agreement with hell." But there was no need to fear from this pride of men, for God scattered the bones of those who were encamped against Jerusalem. " God " (there is the question of righteousness; the others said, " no God ") despised them; then the desire of the Spirit of Christ in the remnant-when God does that; they wait for it (that is, brings back the captivity of His people). It is " out of Zion," first in a remnant (compare Psa. 126), Jacob and Israel, the whole people shall rejoice, and Israel be glad.
The existence and judgment (and afterward actings),of God are the great question of this Psalm, justly adduced by the apostle to determine all questions of righteousness for man as in man. Salvation is another thing. It is cited as said to them under the law.
This class of Psalms, from 42 to 72, takes up the condition not merely of what Christ found Himself among the Jews, but in, and as, a separated remnant, who were concerned in the union of the evil antichristian power, the apostasy, and the body of the Jews (this remnant being driven out, as we have seen in Psa. 42); but the character of God in question in the earth from heaven, when He is what He is, not Jehovah in covenant in Jerusalem; the deliverance and interference of God in mercy to the Jews, properly guilty of blood-guiltiness. God in pure grace begins with the worst, through the Messiah whom they rejected, but united in His love with this separated remnant (thence Yachidim). Deliverance being given in Zion, God having scattered the bones of those who encamped against it, the desire for the deliverance and joy of Israel and Jacob bursts forth, and withal is accomplished, as noticed already in Psa. 126
Psa. 54 is Christ as the object of God's deliverance, or saving power, including the desire of it (verses 1, 2) and acknowledgment (ver. 7), both important as showing the position of Christ. It takes Him in His whole position as a Jew, from His first trial to the deliverance of the Jews in that day. The " name " is the manifestation of the internal and essential power and character, precisely what is obscured and injured in this world of confusion and evil. The " judging " is just the intervention of that name of power, so as to vindicate the consistency of Christ with it; which is the thread of order, of which Christ was the witness and which was attached to His name in the midst of evil, because He was it, and therefore the vindication of Him was the vindication of God's name. And so the " saving by His name " was peculiarly appropriate, for indeed it was the declaration of the identity of that name in God, with Christ as in the world; for He had that name in weakness. Therefore it is said, " Judge me by thy strength," that is, vindicate to me as in weakness, that very character and name which is Thine in strength, by the putting forth of Thy strength as vindicating itself. Now this is true as regards man by its suitableness, and as regards the object on account of its very weakness, because graciousness of love and faithfulness of kindness is part of the very name to be revealed, as may be seen in Num. 14:15-1915Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, 16Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. 17And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, 18The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. 19Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. (Numbers 14:15‑19). This cannot be pursued farther here. " Thou hast loved," etc. John 17 is part of it. " Ο righteous Father " is again another, and " my God, my God," etc., and " therefore doth my Father," etc., "not unto us," etc. (Psa. 115), and even "be merciful to my sin, for it is great" (Psa. 25) proceeds on the same principle.
This is a subject full of interest, because the Church can always go on this ground (and it is a ground of unfailing righteousness), and say, " not unto us." The Church is set to declare the character of God, and in its weakness; therefore it cries for the vindication of this character. So Christ was enabled to say, " I know that thou hearest me always," but therefore also judgment must begin at the house of God. Thus Christ put Himself under these things, and it " became him," etc., but if these things be done in the green tree, what shall be done in the dry? For the judgment and character of God run on unchanged, and as He judges by, so will He judge in, His strength; but Christ is the vindication of the principles of God, because He is their personification in that very weakness in which the question arises. The application of God's power settles it. But we must not pursue this farther here.
It seems to me that this Psalm also would seem to make Christ speak in the language of mediatorial praise, as well as affliction, and observe the reason, (surely blessed be His name He does.) He is the mouth-piece, the efficient representative of our praise (as now), so especially in that day, and more especially as here, of the Jews. As to the application of the Psalm to the circumstances and person of Christ, I add, it is universally the name of God, and the strength of God, which is appealed to; but, as we have seen before, God is found (an only refuge actually for the position in which Christ sees things,) in contrast with all men. It puts the relationship in which the Spirit of Christ finds itself consequent upon the truth of Psa. 53 They are " strangers; " " God was not before them." God is his helper. It was not now a matter of covenant, for all this was forsaken, but abstract faith in God; but this faith produces sense and application of covenant. Christ is alone; but" Jehovah is with them that uphold my soul." The sense of favor on God's principles towards others is the restoration of one's own soul in righteousness; He does not say " with me," for He was as an outcast for our sake; because perfect, His trust in God as the one only perfect man, but this induced, and became the object of all concentrating grace afterward. Therefore it is Jehovah, and all the trouble in result is passed.
Psa. 55 is Messiah's complaint of the Jews, from whom He had expected sympathy and concurrence. It is the departure (Matt. 16:1313When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? (Matthew 16:13); Mark 7:2424And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid. (Mark 7:24); John 11:5454Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples. (John 11:54)) as it were of Christ (in Spirit in the remnant) from the city in that day. He has discovered, they have discovered their true character. He retires, and His Spirit would retire ever so far from such a scene and state. But there is the energy of righteousness more marked in this (I speak not of its perfection), and the name of Jehovah is more speedily brought in. " How long shall I be with you? " saith the Lord; and even Moses, " accept not thou their offering." The treachery of those nominally associated with Him, the Jews with hostile power which gave it this character, as in Ahithophel. It is the consummation of the evil of Antichrist; the union of wickedness, there was none good; all gone together: thus their character is very remarkable all through here. There was nothing to be had but God, whose character changed not, if the prosperity changed not (ver. 19). A friend or religious associate was the worst because the nearest enemy. How this was personally verified in the blessed Savior, all know; but it is carried out to all that solemn scene of the latter day, when those that are faithful must follow that faithful One and Guide, led of Him without the camp, blessed be His name!
Psa. 56 is the complaint of the Beloved as trusting in God's word, the faithfulness of God to His trust in Him, when He had to wander, not having where to lay His head in that land of which He was born and anointed King. Compare Heb. 5:77Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; (Hebrews 5:7), Psa. 69:13, 1413But as for me, my prayer is unto thee, O Lord, in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation. 14Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters. (Psalm 69:13‑14), and Isa. 49:88Thus saith the Lord, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; (Isaiah 49:8), a chapter singularly indicative of the union, evidently in the mind of the Spirit (in the view here taken) of the Lord and Israel. Though it is quite evident verse 3 of that chapter is literal, in verse 5 this assumption of the remnant into His character is marked. In verse 10 of this Psalm " his " is put in; it is the testimony on which the truth rests; we may notice the expression God and Jehovah, both are the objects of (his) faith: God, is that He is to do it; Jehovah, the covenant relationship on which the accomplishment depends; nothing can be more affectingly interesting than the comparison of David, and the Lord in the days of His wanderings; it is in His Jewish connection He is properly David: though all the covenant is broken now, yet it is sure. We may add, Israel being now judged, Christ speaking as cast out, it is " man goeth about." They all stood on the common ground of contrast with the God of heaven, on the rejection of Him who came amongst them. Verse 13 is the principle so often found of the power of deliverance from death; the resurrection the center of this. Our portion is to " suffer with," theirs to be " delivered from."
Psa. 57 is at once the distress and the confidence of Messiah, when identified with the sorrows of the Jews (the remnant), when ready to be swallowed up (by the adversary). Its result, in full manifestation of the divine power in the heavens, and His glory over all the earth, is manifest. Verse 6, the reader of the Psalms must be familiar with, as the destruction of the enemies in the latter day. We may observe also verse 9 as connected with, and made illatively dependent on, verses 10,11. The remedy for trouble, that is, the saint's trouble, is the exaltation of God; and then He will be exalted above the heaven, and His glory be in all the earth; the heavens and the earth will be brought together in Him, in reconciliation of full blessing.
In the same troubles and increased, he looks higher; not only trusting in faithfulness on the word, but the day star is arisen in his heart, for the night if long and dark is therefore far spent, " until these calamities be overpast." To the eye of heaven the earth is full of wickedness, but God shall send from heaven; accordingly at the close the praise is not vowed, but from a fixed heart, and called to awake, and praise among the people (Ba-ammim) proposed. For verse 11 is the actual millennial glory viewed as in the glory of God and Messiah desiring it for His (God's) sake. Yet, in fact, He who sought it for God, in Himself only and really is it accomplished. It is then a beautiful Psalm, verse 3, which brings out the beautiful expression of his position: " these calamities " evidently are the situation of the full development of evil in that day: the principle is ever true, for the Spirit of Christ is then manifested.
Psa. 58 is the glory of the righteous judgment of God against the Gentile oppressors. It is the righteous, most righteous, appeal in judgment to the wicked, to men themselves; a sense of righteousness of situation, rising over the manifest character of the wicked-character distinctly manifested by that situation. Therein the righteous judgment manifests itself to His spirit. The Jews are the expression of righteousness on the earth, hence this appeal; and righteousness is a right thing-verse 11, so that a man shall say," Verily there is a reward for the righteous; verily he is a God that judgeth in the earth." This position is one of great importance, the Jewish manifestation of righteousness. The earth is the place for the manifestation of righteousness, that is, judicially, though the heavens shall declare it. Heaven is the place for grace, as it is written, " that in the ages to come he might show the exceeding riches of his grace." But God judges in the earth, and the Jews are the people whom He hath known for His; and in the connection of Christ with the Jews this can be accomplished and fully brought out as seen here: righteous in His promises to Abraham and his seed, and Christ in grace associating (in righteousness) a remnant herein to Himself, but here describing the position as in Himself, as perfect in all ways in it, from God and in man; and wickedness being therefore fully manifested, and then after all the grace to them, judgment a righteous desire. It proves in the union with hostile Gentiles to be a deeper principle-man. " He knew what was in man." Compare verse 1. Long His patience and grace, wonderful the salvation of the Church, now it all came fully out-then judgment; but it is from a place of destitution and righteous faith that it is thus set forth. Till Christ took perfect humiliation, in perfect righteousness accomplished it then in the midst of them (rejected) and in perfect grace towards them, justice had not its way. " If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin." God could simply in righteousness have punished iniquity, but He could not have displayed Himself; but how then? In Christ He could in uttermost grace, manifesting a head of righteousness. On this being despised and spitefully entreated even after all (and the enemies of God proved), the righteous will rejoice when they see the vengeance-such suitably, not being come in judgment, Christ would feel as to the Pharisees, " My soul abhorred them " (Zech. 11); but in the humiliation of Christ, with the remnant in the latter day, when wickedness is then accomplished, it is brought into much greater relief. He shall stand up yet for the people (all written in the book), " a time such as never was of trouble." This these Psalms describe by the Spirit of Christ entering actually, as He alone could, into all their estate.
Psa. 59 is a remarkable instance of the identification of Christ with the house of Jacob in their latter-day extremity. We learn also the mistake of looking for the full meaning of any Psalm in any of the circumstances merely of the writer, as verse 5 abundantly shows. The former point is brought before us in comparing verses 1-3 (verses 1, 2, are the thesis), 5, 10, 11, 16: verse 12 gives the character of the enemies, compare Deut. 17 Verse 13 gives the end or object of all this-verse 6 shows also their character; verse 14 their disappointment. Though the subject of these psalms be the same, we must not suppose that they are tautological. Various are the characters in which sin now come to a head presents itself; pride, lust, tyranny, ignorance of, and enmity against, the Lord Christ taking part in the afflictions of His sin-afflicted and enemy-afflicted people; and many correspondently are the ways, in which the position of Christ is shown towards God, towards them, and towards their enemies. In these characters different psalms represent Him and them (and God as to the results), and the faithfulness of God drawn down towards them in Him, and due in Him. Therefore He says " Ο righteous Father, the world hath not known thee, but I have known thee, and these have known that thou hast sent me, and I have declared," etc., " that the love," etc. Consequent upon this intercessional identification of Christ with the remnant against the heathen, we return again to outer enemies, the heathen. It is now, " My God "- " Ο Jehovah God of hosts "-" the God of Israel," dealing with the heathen, that He has taken up Israel as His people. God ruleth in Jacob unto the ends of the earth. Verse 3 is the character of their evil, it is not now a matter of correction, but pride. Verse 11 exhibits Christ owning them as His people, in this intercessional Psalm.
Psa. 60 is the half-doubting (through sense of casting off) but returning confidence of the Spirit of truth in the house of Jacob, through the sense that their enemies are not overcome, but, that the promise goes to results, which include that. In a word, it is the sense of the Spirit in the house of Jacob, when their enemies' presence has brought them into the full sense of their casting off, which indeed was (though the reconciling of the world spiritually) the abrogation of judgment in the earth, and the leaving of it by God; but at the same time led them to that looking to God which at once brought them, through grace, to all the promises; and so " through God we shall do valiantly." We have here, in verse 5, the appropriation of the Davidical name to the remnant, and the identification with him in name. As to its direct prophetical application, it is the remnant, those who feared God, given a banner, and emerging from the consciousness of their casting off, by this mercy, which pushes them to seek, by God's title, their inheritance, casting themselves on the God who had cast them off, as their only strength.
It appears from this psalm that Israel is fully recognized with Judah (ver. 7), and Judah in his best character, before God begins to act with them on the enemies around within the territory, and the Jews possess themselves of Edom. After their recovery from positive oppression and trials, they call upon God for help in their weakness for action; and verse 4 shows the latter, as verse 3 the former. Verse 10 invokes the God who had cast them off, as the God of their help. " He had not let them stumble for their fall." They now " stay no more upon those who smote them, but upon the Lord, the Holy One in truth." God and man are again contrasted, verse 11, but in honest faith and sincerity, humble yet sincere truth-after the past act of the positive trouble, under the sense of it looking for the strength which shall order and establish them as against their enemies; going with their anxious acknowledging it was the casting off of God-" accepting the punishment of their iniquity," owning they were cast off, still as with a trembling heart to themselves, yet true, holding the banner of God given to them, and calling themselves His beloved. The truth is to come out in connection with them. God is to tread down their enemies: an old position, on much better ground, to a humbled renewed people in whose heart God has put His laws and revealed their Messiah as Jehovah in righteousness, whom they once rejected. But here it is specially God and the people and the work in them, not the revelation to them. Here He stands at their head, receiving God on their return.
Psa. 61-66 I also find connected together. Instead of being Christ or the Spirit of Christ in the presence of His enemies or the people's (or remnant), it is in the presence of God in these circumstances-the calm appeal and judgment of circumstances in His presence. His Spirit conducts Him as man (and so the remnant) to a Rock higher than He, as man, or themselves. From the end of the earth or land, shut out from His holy presence in His temple, He, God is His tabernacle, God who has heard his vows. He has the heritage of them that fear God's name-his confidence is in Him; it is all through as associated with the Jews, I mean the Jews as distinct from Israel. Verses 6-8 are the expression of the character of this confidence: " generation and generation it shall be," yea forever; we hear of " mercy and truth " which then shall meet together-a time of praise. In the midst of all the circumstances Psa. 62 calls the soul to wait " only upon God "-calls the people (Am) to " pour out their heart before God, for he is a refuge for us." Men are all vanity-power belongs to God: mercy shown in justice (now to be manifested for the patient and oppressed). The expression of soul in this is found in Psa. 63 The application of this Psalm to spiritual joy, its character and confidence in this desert world, how often have they been the joy and instruction of the heart of the saint; but here I only follow the sense or explanation. It is most sweetly rich in joy. The King, verse 11, marks the place and consequence, as in Psa. 61 Psa. 64 is the depth of the secret counsel of the wicked, malice and encouragement of the enemies, verses 5,6; but God shoots at them, whose thoughts are deeper still-they shall be a sign of their own folly and God's judgment; men, all men shall fear, then afterward the Lord shall be the joy of the righteous upright. Psa. 65 presents Zion as the place accordingly where praise waits for God, as soon as ever the remnant, His people, are set there, praise will begin: and they have it ready there already in their hearts-their sins hindered, they are to be purged away- verse 4, the character and anticipation of this; verse 5, the manner of its accomplishment, its effect and consequences on the earth, as life from the dead. This is a joyful psalm, full of blessed hope, very beautiful in its spring of holy hope. The answer to the cherished hope and vow of the sorrowing righteous, long estranged but righteous, just ready to burst forth. Psa. 66 is a consequent summons to all the nations or lands. It is the song of the righteous, proved such, after their acceptance and so far restoration, but before the submission of the nations. The judgment which delivered them (the remnant) from their immediate oppressors (Antichrist, etc., of whom we have seen) is the occasion of this summons to the earth at large, having been in fullest trouble, they can now say our God in deliverance; Christ is the foundation of it in the close.
Psa. 61 seems to be the address of Messiah, Christ, to the Father, as rejected and expelled by the Jews (of whom He was anointed King), that from the end of the earth or land, driven (himself of old in Spirit, in this Enosh character) among the Gentiles, He could still look unto Him to be led to the Rock that was higher than He, as He said, " for my Father is greater than I." (See Psa. 16:22O my soul, thou hast said unto the Lord, Thou art my Lord: my goodness extendeth not to thee; (Psalm 16:2).) In this, as the persecuted Christ, He would abide forever, for " he put his trust in him." This was His mind in His humiliation. Then we have (with the exception of verse 7, which seems the interlocution of the Jewish remnant) His thoughts as under His deliverance: that is, having taken His people now upon Himself, He would act as became Him in consequence of the responsibilities so acquired, He would daily perform His vows; here then we have Messiah as the exalted man occupied with rendering His vows (for the salvation of His Church, or rather here, more especially His earthly people felt in Himself, as Heb. 5) to Him who had been the power of its deliverance, hearing Him so crying; this with verse 7 is a subject of very deep interest. Compare here Psa. 56:12; 61:812Thy vows are upon me, O God: I will render praises unto thee. (Psalm 56:12)
8So will I sing praise unto thy name for ever, that I may daily perform my vows. (Psalm 61:8), and 65: 1, where the form of the blessing is entered into. I do not here state the inquiry, whether the paying of vows by the Lord Christ is only as the head of His people in the millennial glory, or in the ages of eternity; of the former we have evidence as to the Jews here, for it is in this character, and as connected with them, He specially pays the vows; as with the saints, He is in the glory reigning. I have omitted to refer to Psa. 22, where the subject and result of Christ's vows are fully entered into. The latter part of verse 5 here is worthy of our attention. (Verse 7, compared with our Lord's words in John " and abide in his love," leads us into the force of this subject.)
Psa. 62 particularly describes the jealousy of Christ's enemies against Him, and their feebleness, because God was on His side. " His expectation was from him." Verse 8 is His comment upon this, and the statement of His experience in this, to His companions," the people," and so " a refuge for us ": it also glances at the vengeance, as mercy of deliverance to the afflicted children of God; they are indeed bold and unhindered now, but God will recognize me, God will render to every man according to His work, therefore " trust in him," and always " trust not in oppression." See also verse 3 (where the soul is set morally right, the prevalence of all evil is but the evidence that the Lord alone shall be exalted, because there is a God). This is the Psalm of faith, and though I have but briefly touched on it, it is a most instructive and touching Psalm; just the meeting of the mind of faith with what is true in God, but hidden from faith save as it is realized in faith. The identity of Christ with the nation is strongly marked in verse 8; also observe God all through, except the last verse, where it is the covenant name of God-the Lord, the faithful One.
Psa. 63 seems to me to be the desire of Christ (now that He has come into a far country from God, in the midst of and under the sin and misery and desolations of man, wandering, yea, departed from God, as utterly estranged) for God, and looking at the full glory of God in the sanctuary (Judah externally was the sanctuary, and the Shechinah of glory was there). The desire of Christ after that glory which He had " with thee before the world was." It is the recollection, so to speak, of Christ applying itself to that which belonged to Him (I see much of this running through John, who is full of the glory); as He says in the very case, " and now, Ο Father, glorify me with thine own self with the glory which I had with thee before the world was." It is then the thought of Christ in His time of need, of the glory as His delight which He knew in God, and delighted in in His presence; and we may say of another glory which He had with the Father before the world. The enemies that were against Him should be destroyed, who did not know, or they would not have crucified the Lord of glory. In which act, according to the principles of the Psalms, we see that " princes of this world " was a common designation for all.
Psa. 64 The malicious and calumniating enmity of the haters of the Lord (of Christ) shall draw out the wrath of God, and thus unexpectedly shall they be taken in their own wickedness: the character of their own enmity against Christ the perfect One exhibits the principles of their own state, and when drawn out to a head in the act of their own exaltation, draws down the vengeance of God. The very same perfection in power, as Christ was in humiliation (the full character of the enmity, and the result with God, are strongly developed).
That Psa. 65 is the restoration of the Jews, or, more properly speaking, the replacing of the remnant (now a nation) in their old place with God, in the mediation of Immanuel, as introducing millennial blessedness, is, I think, evident. The Jewish portion of this is stated in verse 1, as expected and appointed, and that in the most beautiful manner possible, in the union, if we may so speak, of God's interest and man's in it, according to the promises. In verse 2 is the Gentile portion of this blessedness. In order to this, Christ must take it up: accordingly that which has prevented is stated in verse 3, but in Christ's person as for the Jews, as in Isa. 53, the latter part being the expression of this by the Jewish remnant; this leads them to celebrate their acceptance in the beloved, the man whom God chose; then comes the manner of their deliverance, as in answer to their faith; the extent of this, " over all the earth," and the fruition of blessedness by the removal of the curse from the earth: such is the scope of this beautiful Psalm. The Psalms here open out more into the glorious results of the union of Immanuel with men rather than with the Jews.
Psa. 66 is the blessing of the nations in the deliverance of the Jews in the latter day: Christ at the head of the Jews, or rather as the head of the Jews, ready to pay the vows uttered in the time of their trouble. It is the voice of the upright remnant, He being so really, they in their acceptance having integrity, as spoken of in scripture, as Noah, etc., to God; but really true only in Him, and therefore all this is spoken in His person, and He has fulfilled all this (that is, what in His own person made Him capable of so taking the lead). To verse 4 is the blessing arising from the dealings of God to the nations called to praise Him. Verse 5, in reference to old doings, calls them to see present similar ones, putting down the rebellious. Verse 8 turns to the acknowledgment of for whom, and in what, all this is shown. " Bless our God." He hath tried, but hath also delivered us. In verse 13 Christ takes up the word, having His mouth opened, as it were, by the blessing of His people, all along in His heart. It is then progressively developative, from the general call to the nations to the special feelings of Christ.
In Psa. 67 there are two things, that the blessing of the Jews is the way of saving health being known to all nations; and next, that the praise of the peoples (brought in) is the object of their desire, and caused by the judgment and government of God, and that the bringing in of the people, their restoration to God, was needful to, and occasional of, the full blessing of the Jews in detail, that producing the fear of Him who blessed them. See Jer. 33:99And it shall be to me a name of joy, a praise and an honor before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness and for all the prosperity that I procure unto it. (Jeremiah 33:9) (as of the earth, for they were the earth's representatives and spokesmen).
Psa. 68 is a noble psalm and triumphs in the thought of the presence of God. The preface is longer than usual; and though the first verse is as a general heading, yet it extends itself to the end of verse 6-the celebration of blessing because of the assumption of this place in the heavens by Him of the ancient name, His character in association with this, especially as regards the Jews. Compare the desolation of Edom in Jer. 49 God arises, God that is all this. The solitary-I should translate, those separated into the unity of estrangement from the evil of those that were around them, the remnant and their estate-He maketh them a house, delivers the captives, and brings desolation on the rebellious, namely, the body of the Jews: it is the constant, I should say almost technical term for them. The Jews are the object of this arising; but it is the wicked, and the righteous, referring them to the presence of God in the wilderness, and the preparation of an inheritance, in which, refreshed with rain from heaven, the incorporation of the Jews (Yachidim) should dwell. In verse 11, then, comes the development, when "Adonai gave the word." Verses 15-17 are the Jewish people, a body; the establishment of God's throne not over, but in Jerusalem, similarly as in Sinai too, and according to its power and enactments. Verse 18 is the recognition of those in whom these things were wrought, and how. " Thou," that is their Adonai, hast ascended on high and received gifts as man, even for " the rebellious" (the Jews), for the dwelling of Jah " Elohim." The apostle does not quote the latter part in referring to the gifts in Ephesians. The rest of the Psalm scarcely requires a note., taken as referable to the latter days. The congregations are not the same word; the Jah Elohim is in the heavens; the strength and salvation of Israel shines through the Psalm. It is a magnificent Psalm.
From Psa. 65 to this seem a sort of little book of themselves, a common subject. Indeed the whole from Psa. 51 to this is not merely great general truths (relative indeed to Christ and the remnant), but the actual question between Him humbled, and Him delivered, and His enemies. It is all personal, the personal trial of Messiah as identified with the remnant. Man would swallow Him up, as a man; but God was His strength; when God arises, that being so, the case will be different. " God " will be found to be specially brought before the mind accordingly here (that is, in these psalms). It is the whole course and relationship of God with Israel from beginning to end, as acting on the very same principles (His principles) throughout with and manifested in them, taking the name and word in which He went before them in their first deliverance in the wilderness, and identifying it with Christ in the heavens, Adonai ascended. Verse 18 shows the address to Christ as one who had effected all this. Solitary, are yachidim, it is a principle of action which we have seen all through; that is, we have seen the yachidim in their cry, compare Psa. 22:2020Deliver my soul from the sword; my darling from the power of the dog. (Psalm 22:20). Lord in verse 11, is Adonai, that is, Christ recognized on high. Verse 16, Jehovah. Verse 17, Adonai. Verse 18, Jah. Verse 19, Adonai. Verse 20, Jehovah Adonai. Verse 22, Adonai. Verse 32, Adonai. It is recognizing Jah, the existing God-Elohim, God in covenant, that is, in Himself in consistency of character. Jehovah the accomplisher of all spoken in Israel, in a word, of promise properly-especially Adonai, who is celebrated as Christ risen in verse 18; but the same act, mercy, and protection or powerful deliverance as at first in the desert. " Let God arise.'' Num. 10:3535And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. (Numbers 10:35). In a word, it is all God's glory and truth as centered and developed in Israel, accomplished and celebrated by Israel in Christ ascended, their Adonai:-God giving deliverances, God giving strength and power unto Israel His people. The triumph is complete and detailed, not only as their ancient God, their God of old, but as in the heavenly glory of Christ. With verses 33-35 compare Dan. 7:7, 9, 13, 22, 277After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. (Daniel 7:7)
9I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. (Daniel 7:9)
13I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. (Daniel 7:13)
22Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom. (Daniel 7:22)
27And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. (Daniel 7:27); Deuteronomy 30: 26-29.
Psa. 69 The deep affectingness and object of this psalm is " he was heard in that he feared. Only we may notice the gracious use of these things in supplication by the Lord. This deliverance, as we have seen before, made the occasion of confidence to the humble: the " humble shall hear this, and be glad;" so they were the objects of His solicitude, verse 6. His identification with the Jews seen herein is manifest; it breaks forth in distinctness in verses 35, 36. See also verse 34.
Christ explains His part in going without the camp (as in effect the sin offering, bearing all reproach), but really that of a wicked world against God, verse 7. Jehovah the God of Israel (we have seen the circumstances of Israel), as obliged to go without, He explains His part towards men, and towards God. Here we see the circumstances of the great Sufferer, not in sympathy, but in fact, alone; and He explains this in His appeal to God first; then to Jehovah as to its effect on the poor, and scorned and low laid remnant around Him-for it was for Jehovah of Israel's sake-then He pleads the whose case in His own sorrow before God Jehovah. He had done all He could, ever to win them: what had He not suffered for them? His heart had been broken: what had He received? There was none to pity. Then judgment-but He poor-set up on high, praising. The humble hear this, they rejoice and are glad; it is the sign of their confidence and deliverance. All will praise Him, for after all (the wicked having been judged) God will save Zion, and build the cities of Judah, and there will be a heritage for those that love His name, as seed of His servants.
Though the object of Psa. 70 is the same, yet its character is different; there is more confidence (I say not more faith), more appealing to God on the rectitude of His favor; its word also is (for it is brought now to a crisis), " make no long tarrying." Also the humiliation of Christ, the way of others' joy, is affectingly brought forward: " Let others," saith He, " rejoice; " as for me, I am content to be humbled, to do thy will for thy sake; " but I am poor and needy," content to be in humiliation, but my joy is in this, making others to enjoy. It is Christ and the poor, as the object of deliverance, not of suffering, a result in fact of His faithfulness in suffering; He poor, the occasion to secure by intercession, the gladness of them that trust in deliverance, but in His poverty He pleads, that they at least might be glad. It is in this spirit Paul says as to the Church, " so death worketh in us, but life in you: " only there in combat, here in intercession.
Psa. 71, though I believe the literal David to be the subject of it, applies, it appears to me, to the anomalous position of the Jews on the setting up of Antichrist, as David driven out by Absalom. This type will fully explain the psalm, looking to the Jews as similarly placed in the latter day, but finding a new place in resurrection, as Dan. 12:22And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. (Daniel 12:2); though that rather applies to another portion of the remnant yet scattered: this to a body of them, in, but now driven out of the land, though not permanently, the last time of Jacob's trouble, closing the typical David history, for then He takes His Solomon power or state. Psa. 70 was personal feeling, therefore, of David properly. The positive application of this psalm is to the Jews as apparently utterly cast off again in the close, the very close of their eventful history. Verse 20 is the confidence, but there is the faith of God's elect in the Lord now after the sufferings of Christ explained, clearly recognized in the outset. It was a Jewish faith of old; it was however to be as in a resurrection, not in what was of old. Solomon, not David, was to build the house-still not forsaken, till God's strength and salvation was to them, to that generation, and those that should come. They should not bear fruit so (that is, according to that generation), but they should introduce a better hope as a risen people.
The Jewish people shall be dealt with in the close upon their old principles, but they shall bear fruit upon new, under a new alliance. Therefore we have " old age " as in the trial, " bringing up again from the depths of the earth " as in the confidence. Psa. 42; 43, are probably when David was through Absalom driven across Jordan. So Christ is with the sufferers driven out, but His connection in spirit with the remnant is very different from His appearance in person to deliver, and give joy to the separated remnant, whom sorrow and evil around them have separated and driven cut. With the remnant we have seen Him in the foregoing Psalms, oppressed by those who oppressed them, even the great body of their own people estranged from them, because they were evil, and by them (because they are in power) driven from Zion, and the temple and worship in it.
The purport and application of Psa. 72 is obvious (closing, as it were, the previous David one) so as not to need comment. It is however one of the few which apply to our Lord in His manifestation of righteousness and glory, and it is the end of His desires as Christ. But we must notice only here, that, as of others, it is properly and exclusively Jewish, speaking of the bounds of His dominion, and here describes succinctly but very clearly and fully the nature and extent of His dominion (which is important).
It is the work of Jehovah God, the God of Israel, and relates, as to blessings by Christ, so to the whole earth being filled with His glory, as the desire of David. Verse 15 also marks a character of millennial glory, properly, as I conceive, human (not angelic, that is, as to the desire), and Jewish.
BOOK 3
The peculiar expression of the Spirit of Christ; His character, humiliation, identification with the Jewish people; the relationship in which it placed Him with the world; the repentance of the Jews, their thoughts concerning Him; the manifestation of principles to the world by it, resulting in His exaltation as Solomon, great to the ends of the earth, have been traced to Psa. 72
Psa. 73-Israel now is brought forward more generally and fully-Israel viewed as a nation, not the Jews and Christ merely-the circumstances in Zion, not the remnant driven out, though Antichrist may come in among the crowd of enemies and be noticed. But it is the Spirit in the remnant seeing and judging the position of, and pleading for, Israel among the nations, not as in the remnant fled in the evil day. This Psa. 73 explains the whole experience of the remnant in this respect. Israel therefore are looked at as a people, but those " of a clean heart" still alone are recognized as such by the Spirit. " He is a Jew who is one inwardly." For it is now recognized that " all are not Israel that are of Israel "; still Israel's importance is recognized. " God is good to Israel, even to such as are of a clean heart"; but he had well nigh slipped, and his feet gone, being envious at the foolish, seeing the prosperity of the wicked. Their consequent self-sufficiency and pride are then described. The effect of this is, that God's people, outward Israel, flock to them (those who might have begun apparently to run well). Their language then is stated 11-14. But there was a generation of God's children: the thought of this kept the tried believer (one of the remnant expressing their experience in this) from speaking thus, for he would have condemned them. Still it was not understood, and it perplexed his spirit till he went into the sanctuary of God, where the holiness of His purposes, His mind, is understood; there he saw their end-they are in slippery places, till Jehovah awakes, and there is an end of them. As to His people, the faithful remnant, the end of the Lord is to be very pitiful and full of tender mercy. But in verses 21-23, poor remnant, though so very foolish, who in darkness and trial wait for the revelation of the sanctuary, are kept and held up by God; very foolish, but with God in Spirit, and preserved. They are guided through this time of desolation and trial; and so I suppose it should be read " after the glory thou wilt receive me." It is the same as in Zech. 2:88For thus saith the Lord of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye. (Zechariah 2:8). If ëÌáå֗ø àçø may mean " according to," that may be; but simply it is " after the glory of God " has been manifested, Thou wilt receive me. Verses 25-28 are the great result of the true people. Trust in God in difficulty will enable us to declare God's works.
This psalm serves as a general thesis to this book, that is, up to Psa. 89, unfolded in many important themes, important to His glory and our learning. The enemies seem to be looked at generally as well as Israel.
In Psa. 74 we have the extent to which the desolations go after Israel is looked at in the land; for the remnant look at it according to God's fullness, however feeble or wicked they may turn out as men.
The remnant view Israel in God, looking at the heathen: verses 1 and 2 fully express this. The enemies roar now in the midst of it; their ensigns, their human and perhaps idolatrous witnesses of pride, are set up as the rallying-points of power and confidence. They set fire to and break down the sanctuary: this is also viewed by the remnant in its full character, the synagogues are burnt up.-" How long " (the prophetic word of faith and grace) shall the enemy without, and the oppressor within, blaspheme God's name? Though the enemy could boast theirs, God's people had none of their signs, no present testimony from God; yet the sense of this was at least among the remnant. They look for God's hand to come forth in power, their only resource; and this was faith; and they remembered His former deeds of old, their king. Jehovah's name had been blasphemed. This was the external enemy," the foolish people" (that is, who in their folly knew and owned not God), had done it. Here from verses 10, 11, I judge, Israel externally comes in and takes a part, this in union with the world and therefore Antichrist; and " the turtle dove," contrasted with " the multitude," and " the congregation of the poor," are brought out into prominence. Then the covenant is appealed to, and the state of the earth or land brought into the remembrance of prayer before God. And God is called on to arise, and plead His own cause against the foolish man, the proud blasphemer, and the enemies around.
I suppose the foolish man, though of general import, to be definitely exhibited in Antichrist. But there is a general view of the state of Israel, both characters of enemies are noticed, those without who attack and prevail, and the oppressor. All these psalms to the end of 85 are psalms of Asaph and Korah (that is, not specially connected with the person of Christ, but with the remnant of Israel); and Israel therefore, not merely Judah, but Israel at large-the δωδεκάφυλον (Acts 26:77Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. (Acts 26:7)), though there may be answers of grace from Him in respect of His glory in the scene. The whole of this psalm is a beautiful putting in remembrance of God on their remembrance of Him.
In Psa. 75 we have a beautiful announcement of Christ's taking the congregation as its Adon, judging uprightnesses- blessed time! The question had been to faith, between weak oppressed Israel, and those that trusted in their own strength, despising God. Judgments had proclaimed now, and made a song to Israel of thanksgiving, that God's name (of whom the despisers had said, " Tush, God seeth not") was near, as the wondrous works of His hand had declared. Thus the Spirit led the spared remnant, the Israel of God. But then it replies in the person of Messiah, who has not as yet received the congregation, but announces Himself in His full character; He would judge uprightly. And, further, not only was Israel brought low, but the earth and all its inhabitants were dissolved; yet now sustained by His all-powerful arm, He bore up the pillars of it. Such had been the wickedness and ruin that otherwise all was lost; but now He reveals Himself bearing up the pillars. From verse 4 He declares how He had warned them. He had not judged these haughty despisers without warning them, that God and He only was the promoter and the Judge, and the wicked shall drink the dregs of Jehovah's cup, whose dealings are always on His own principles, and He does act on them; the ungodly will drink the bitter results of God's righteousness. But Messiah will declare forever, and lead the praises of the God of Jacob, " praising in the great congregation." Moreover (verse 10) He executes the righteous judgment of God on the earth-retributive justice here. The psalm is just this. God's power having been manifested, Messiah is put in the place of righteous Judge. He had given them the testimony that judgment was God's and verses 9, 10, give His place and service as announced in verse 2. It is entirely earthly and in Jacob, and is a beautiful installation of Messiah the Judge on the manifestation of the power of God. This warning of the wicked ones in power we may see in another form in Psa. 2 Such a warning there will be, for God never executes these judgments without testimony. Thus we see the two witnesses stand before the God of the earth: I do not say that is all the testimony.
Psa. 76 is a beautiful psalm. The full celebration of praise on the deliverance and dealings of God. It is not merely that they are delivered, but that God is known; but then the objects of His deliverance and delight are brought out in their place; nor is it merely Jehovah faithful, that comes in merely occasionally in this class of Psalm, but God known in contrast with all else. Jehovah indeed is manifested as the God of Jacob; but this is their great glory, that God is manifested as the God of Jacob. Judah and Israel are both mentioned. His name is great there. Salem and Zion resume their place-blessed day-we, more blessed, are let into His counsels in Christ-but the nationalism of a Jew is divine. There it is he has met and broken man in his strength and pride. The mountains of prey are nothing-as a dream passed. When God arises, Zion takes her place in beauty, owned of Him. And the men of might come simply to nothing, and all their parade passes as impotent at the rebuke of the God of Jacob. Glorious and blessed word for that people! Verse 7 is the comment of the Spirit of Messiah in the remnant on all this. " Judgment was heard from heaven " -how magnificent and true the result! the earth trembled and was still when God came to judgment, and to help all the meek upon the earth-for in all His name and glory He forgets not in infinite and condescending grace, the poor. In all the astounding evil and indignation of Antichrist's time, He can think upon the very convenience of the poor remnant, and have His ear open to a prayer that their flight be not in the winter; and indeed whenever this decreed judgment of God come, it is with tabrets and harps for some. This is His name, His character, " the God that comforteth them that are cast down." All that the wrath of man will do, (what peace!) is to praise God, the rest is restrained. In verses 11, 12 is the summons thereon: I do not know that יבצר is more than absolute, " He cutteth off." It is a noble display of what happens in Zion, and God's manifestation of Himself in it. (Compare Zech. 10:66And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I am the Lord their God, and will hear them. (Zechariah 10:6).) These Psalms being prophetic, while they declare the actual results of man's dealings and God's, serve as warning while those dealings are going on. It is still entirely the earthly judgments of the latter day. Psa. 75 takes a wider scope than this, because Messiah's exercise of judgment is brought in; indeed, though not exactly the same thesis, the judgments of Psa. 76 give occasion to Psa. 75 That was Messiah; this God. The whole is a triumphant song of the remnant, more peaceful and with more thoughtful exercise, but otherwise analogous to Ex. 15
Psa. 77 is the state of complaint in which the remnant find themselves. God seemed to have utterly forgotten to be gracious, still this was a God known. All these psalms are the celebration of God, as we have seen. There was grace and life in the cry: God was brought to mind in it, and they were enabled to say " this is my infirmity; " and the things which God had done to give Him this character are referred to, and come to mind. These two results are produced: " thy way is in the sanctuary; " " thy way is in the sea." Still, in all their troubles, He led His people like a flock by the hands of Moses and Aaron. Note the whole people: confidence is restored, and well grounded, though the present way of God is untraceable as a path in the sea; but thus brought in, in thought by the cry, God could be leant upon. Note, there is a difference between " crying with the voice to God," and " communing with one's own heart: " while the latter went on, his spirit was overwhelmed; the former was self-renunciation and owned dependence, and God gave ear to the cry. All that passed previously within, though genuine, produced trouble, whether his previous song, or thinking of the Lord; but on the cry bringing in God, then His ways of old re-assured the heart. Before, the resources of our own heart were judged from; now, the manifested favor and resources of God. Remembrance of His doings is one of the marks of faith. " They soon forgat his works." (Compare Hos. 7:1414And they have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, and they rebel against me. (Hosea 7:14).) The moment God is really appealed to, the soul feels that He is above all circumstances, blessed be His name! Their first thoughts were their own condition, and the remembrance of God brought the recollection of enjoyments under His hand, and made the sense of their condition yet worse while resting in the communings of his own heart, till, God filling his soul, all became power for present circumstances, and then came in the remembrance, not of their state, but of God's deliverance. The Spirit of Christ leads the remnant through all previous passages of their history, onward in exercise of soul, up to their present thoroughly desolate condition; and then, throwing them on God, His power of deliverance of old as the Most High shines in; and it is His guidance, so that His dealings in power of grace have their energy in their souls.
Psa. 78 exhibits the failure of all the dealings of God in deliverances and blessings on the people as such, and the transfer unto, or rather accomplishment of, blessings in the raising up of David the Prince in whom blessing and security was established for them. I notice the teaching of children as the order of blessing in it. Compare Gen. 18:1919For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him. (Genesis 18:19); Deut. 4:9, 10; 6:7; 11:199Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons' sons; 10Specially the day that thou stoodest before the Lord thy God in Horeb, when the Lord said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children. (Deuteronomy 4:9‑10)
7And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. (Deuteronomy 6:7)
19And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up. (Deuteronomy 11:19). It is a specific character of the dispensation, and of ordered blessing. It is not passed by even in Christianity: see Eph. 6:44And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord. (Ephesians 6:4). The remnant now set about doing this according to God's institution. The language of the Psalm is remarkable. It begins with the right of Jehovah-" Give ear, Ο my people; " but it is in the love of the same interests " which we have heard and known and our fathers have told us." Who makes this mighty link? The Spirit of Christ, who is Jehovah, speaking in the remnant who recognize His truth, in the midst of the people-the nation. Accordingly their history is gone through, yet not merely to characterize them but to characterize Him-to afford that in grace which was their only security-yea a record of grace, and its principle a parable, save to those that understood, established to faith which is of grace. For David was a king given in grace. Therefore there is no mention of Saul, but of perfect failure under all circumstances, and the favor of the Lord interfering in strength. The Lord awakes, and by His own gracious view of the desolations of His people His pity awoke, an encouragement of grace for the latter days in their trouble. This grace, and its judgment of things as here, was properly a parable to the flesh judging after the law, and drawing God's ways thence; it was truly a parable, because " the things revealed belonged to them," etc., " that they might keep the words of the law." (Deut. 29:2929The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law. (Deuteronomy 29:29): " The secret things belonged to the Lord their God.") And now, on a retrospect of all to David, this secret is brought out; it was not of the dispensation, but sovereign. So when our Lord began speaking of a sower going forth to sow, it was a parable, it was grace to the Jew. He came properly seeking fruit, but in truth there was none, and He knew it, and He had been sowing fresh seed. " Thou leddest thy people: " there was the great principle of favor, but there was much more that God had to reveal for their thoughts in detail. Under this leading, in the midst of all favors, they had walked in rebellion and unbelief and lust (that is, in the wilderness with God, where He was teaching them Himself); then, as to all the judgment He had exercised in Egypt, and on the Canaanites in their favor, forgetfulness and giving themselves up to do the like, whereon God gives them up, as He had chastened them for their lust in the wilderness: He forsook Shiloh. To this Jeremiah refers also. He gave His people over-their latter-day trials were not the first time-it was an old history. But their misery as ever (so in Egypt) awoke the Lord, and He smote their enemies, and raised up the Beloved for their deliverer. This was the lesson, a pregnant lesson for them. These parables and proverbs of old prove that it was not for David's time merely-that He who taught Asaph taught this Psalm. Their business, as in Psa. 22 was to teach their children. There are some other points in this history: first, the rejection of Ephraim, when strength and prosperity was amongst His own people, and therefore their early sin is mentioned (for though God is supreme, there is always consistency of character, if supremacy in grace, though He had endured with great long-suffering); further, the supreme choice of Zion and Judah which He loved, the exaltation of His house. Shiloh was, I believe, in Ephraim. The rejection of Ephraim and choice of Judah is strongly presented in the psalm. The psalm is a parable really.
Psa. 79 The way in which these psalms take up Israel is very remarkable. The remnant, in the full strong exercise of faith, take it up as God's place and people; and consequently we have still to remark that the question is between God, the exaltation of His character and truth, and man and his ways. Now, as between them and the nations, Israel is Israel as a whole, with which the faith of the remnant here identifies the name and character of God. To " how long," the prophetic word of faith on the earth, " Lord " is at once introduced-Jehovah-the faithful God of continuance and promise. The subject is the siege and taking of Jerusalem in the latter day after their return. It is not the enemy, but the heathen (a proper Jewish designation of those without); and destruction is consequent on the siege, not by Antichrist, but the heathen. I am led to think from Isa. 22 that Persia will be the leading agent here. Then the iniquity of that kingdom of the image, which never had persecuted but delivered the Jews, will be complete. It describes the utter desolation (as far as it goes) of the Jews in the midst of the last spoiling of the rivers. (See Isa. 18.) Jerusalem is laid on heaps, but Jacob also is devoured. The expression of the remnant under it, and their faith too, " Thine-thine inheritance," verse 1. Compare 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). They regard therefore the slain, as God's saints יךחםיר not ךיקרש. It is believed by many that there will be a special slaying of those who bear testimony in Israel, subsequent to the rapture of the Church, previous to the manifestation of the Son of man; but it does not appear to me, even if they be actually included, that this is what the Spirit expresses as the mind of the remnant here. That is for the Church to know, and beforehand, not the remnant's exercise of heart preserved for the earth; these are looking to Him who can preserve them that are appointed to die.
Psa. 80 is thoroughly and properly Jewish, more accurately of Israel; for it has no specific relation to any particular portion, save as Joseph more especially implied and involved the land. The " Shepherd of Israel " is addressed-He that" leads Joseph like a flock "-He that " sits between the cherubim," the place of His rest and power of old in Israel, of divine ordinance, attributes, and the throne. The Jews being first restored into the trials and exercises of the latter day, and concerned in all that related to Antichrist, the restoration of the others, and their presence in the land, more particularly involved the full coming of the nations. This psalm, as all in this book, recognizes Israel as such before God-" the vine that had been brought out of Egypt." Yet it is before the Son of man has taken His gathering power amongst them; but faith looks at the whole scene before God, without the judicial details being brought in. But it is their call of God as the Shepherd of His people to take His place amongst them-to stir up His strength and come and help them. It turns therefore to His presence among them in the wilderness, passing by all between as lost; and note here how judgment does the same thing by the Holy Ghost in Stephen-" Did ye serve me by the space of forty years in the wilderness? yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, and I will carry you away beyond Babylon." The present desolation of Israel is referred to their sin in the wilderness-sin which the prophetic Spirit alone notices. Then consequently Solomon's house is passed by, and set aside as utterly worthless; so Anna withal waited for redemption as much as Daniel in Babylon. Here faith consequently goes back to God's part in it: " Thou hast brought a vine out of Egypt and planted it, and it is laid waste." But, the grace that brought them out and planted them being thus referred to, they can set themselves, even in the desolation (for grace and God's dealings are referred to), into His hand for deliverance, to be turned again and this vine visited. But it is as looking down from heaven, whither as it were God was retired; and they felt it. Still thence He could look down in grace, if they had driven away and forfeited His presence here. All through it is God's actings which are referred to. Hence, there is a branch brought in, which He had made strong for Himself, even the Son of man which He had strengthened, the man of His right hand. " So," they say, " will ye not go back from thee." " Turn us again " is their cry. We have not then the judicial distinctive details, but the exercise of faith in God to bring in the general blessing as of God to Israel; and here through the promised branch (or son) of the vine, even the Son of man, the man of God's right hand. There might have been a restoration, but all the beasts of the forest were wasting the vine, for there was no hedge. The apostles (though Jews were distinctively known to the flesh) yet speak of " our twelve tribes " ever, for grace and faith on utter ruin and rejection know the whole in God's mind in grace. The staff " Bands " indeed was broken; but then faith went up to God, viewed it there, and passed over all the history of failure and responsibility, and so back to God's original dealings from Himself; for man's total ruin is the time, the due time, of God's proper grace and His own counsels. Thus it exalts our thoughts of God. Jehovah God of hosts here shines forth to faith in power. The allusion of verse 2 is an exceedingly touching exercise and suggestion of faith; it was a time of love then, and if He made His poor people remember it, and the order of His beautiful flock, and their nearness to Him, He was not likely to forget it. Blessed God! how are His ways restoring ways of grace and tenderness!
Psa. 81 The new-moon trumpet soon sounds on this; and, grace and comfort restored, Jehovah goes on to explain all that had passed between. He had never departed from His love and the yearnings of His heart over them. It is the echo of the blessed Lord's word in His last effort of love, as acting on their responsibility, " How often would I have gathered! "-when He wept over her that killed the prophets and stoned those that were sent unto her. " Israel would none of me "-that was the affecting and true witness of a loving God-one who was a husband to them. Alas for Israel! Good would have been their portion. Yet they know their God better in grace; and it is remarkable how, in the testimony that it was no want of love on God's part that occasioned the desertion, their placing in grace is referred to. The reference (even where " if thou wilt hearken to me," that is, the ground of faithfulness is laid) is not to Sinai, but from the coming forth from Egypt up to Sinai, which was all the display of grace in contrast with law; so that even in murmurs they were blessed with the very same things they were chastened for afterward. And, now that the moon had been eclipsed, in, brighter rays she came forth again with rejoicing to receive her light afresh from the Sun of righteousness, and all was joy in Israel. We have again here Joseph specially as taking in the people and the birthright, as Judah did the royalty: verses 5-7 recall all these dealings. He was the God that brought them out of Egypt. Open their mouths wide, and they were filled. True affiance of heart, so as to receive the full blessing, was all that was wanting; but there was none such. How was Israel silenced, yet in what certainty of grace!-grace always shown through their long history, so that they were infinitely humbled in what gave perfect and sure ground for them now to rest on.
This was a trumpet of gathering and of joy on the emergence of Israel into light again. The alarm trumpets had been sounded before, as in Joel. From His love God had never departed, nor changed in it; their heart was restored and returned to it. Joy was a statute for Israel then, and now in delivering grace. It is a most touching and lovely psalm. The law is clean passed over in it as naught; God is speaking in grace, as we have seen in judgment in Stephens speech.
Psa. 82 But there was another important question: what was to be done as to power on the earth, so that all things should be set right in Israel? God was arising to judge the earth. All might be wrong, but a great secret now broke forth on the world, joy to the longing remnant-" God standeth in the congregation of the mighty; he judgeth among the gods." The thing is not yet executed, but His presence is discovered amongst them. They might be gratifying themselves, but here was One that judged them. " Whatsoever things the law saith, it saith to them who are under the law." " None," says the apostle, " or the princes of this world knew, for had they known, they would not have crucified," etc. Now God was standing up to take the matter into His own hands. It might be true of the rest, but it was true of Israel too. Elohim was the name of their judges. To them the λόγος τοῦ Θεοῦ came. They had the responsibility accordingly, but all was out of course, all the foundations of the earth. The transfer to Nebuchadnezzar or Saul or David did not alter this; the responsibility might be more abstract, but even the Gentile had Daniel's testimony, and was proved there: the Lord made known to him that it was so given. Still it speaks specially to those who had received the law by the disposition of angels, and had not kept it. God had given them the character of authority, and His name, and He could not leave it in their hands any longer. They must descend from the character of Elohim to Adam. Elohim, having stamped this name of Adam (all that they really were) on all that had borne His name, and arising in His own name, judges all nations. The remnant, the poor of the flock, can call for it, and be glad. This psalm changes the whole face and government of the earth. " Like one of the princes " means, I apprehend, like one of the mere Gentile princes, as of mere human consequence, not as Elohim, though I have sometimes thought princes might be used as in Dan. 10:13, 2013But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. (Daniel 10:13)
20Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. (Daniel 10:20).
Psa. 83 We have here another page of Israel's history as in the land: the confederacy of those nations within the limits of the land and borders, holpen by the Assyrian, who is joined with them to cut off Israel (now recognized as a nation there) from being a nation, that the name of Israel be no more in remembrance. It is not now the Jews or Antichrist, nor does the Spirit move in that sphere of thought; the beasts are not on the scene at all, but Israel in the land, and God is appealed to for His name and honor. They are His enemies, they will have " the houses of God in possession." Messiah, the Intercessor in Spirit, takes the question up in verse 13, and then Jehovah's name is brought in; and it is prayed that by the judgment He whose name alone is Jehovah, the same yesterday, to day, and forever, the God of Israel, may be known to be the Most High, and that over all the earth. This effort of the local enemies (only to their own displacing) gives, as we have said, a very definite page of Israel's history as in the land. Assyria, as to much of its territory, may be perhaps interested in this, the bounds being Euphrates. However, in seeking to cut off Israel, Israel (holpen of Messiah) can now bring in God, and thus He be known as the Most High over all the earth. We have nothing of the heavenly triumph here over the man of the earth associated with the Jewish many, who have rejected Christ-" this generation," but the portion of Israel with the Most High over all the earth. The Spirit of Christ knew their doings and presents them before God. God had taken His place to judge among the gods; therefore He could be thus appealed to. For these Psalms are progressive. As to hidden ones, see Psa. 31:20, 2120Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues. 21Blessed be the Lord: for he hath showed me his marvellous kindness in a strong city. (Psalm 31:20‑21).
Psa. 84 is a most beautiful Psalm, beautiful in spirit for all saints. The land being cleared, the heart and thoughts of the saints in Israel find a rest again in the courts and dwelling-place of Jehovah of Hosts. The relation resumes its place. I do not think the Spirit speaks necessarily in those actually in Israel, but describes what their hearts found there. The ways of Zion were restored in their hearts; the track which led thither, long deserted and waste, was now printed with the footsteps of their hearts. Zion, as God's dwelling and the place of His altars, was the resort of these; and they knew in Spirit, and could say, " they that dwell in thine house will be still praising thee;" for the Spirit now revealed who He was to their souls. Zion is the center of the hopes and pleasures of the people happy in God. Jehovah of Hosts being most high over all the earth, the peculiar and familiar affections of Israel, the Spirit of Christ in each one, center around His dwelling-place proper to them. The soul of the true Israelite longs and faints (thoroughly restored in spirit) for the courts of Jehovah. It will be indeed joy! " yea, the sparrow has found an house, and the swallow a nest for herself where she may lay her young " (as has been suggested by a brother in a little published book on the Psalms) I am disposed to take in a parenthesis. If the sparrow has found a house, surely the soul of His longing people may find a rest in " thine altars, my King and my God."
Blessing first rests on those that dwell there, for this is the central point; next, for many were at a distance from these loved altars, on those whose strength is in Jehovah, and whose heart was in the way, long, rough, dreary perhaps, but the way to Zion, to Jehovah's courts. The valley of Baca they thus made a well of joy; and, if not rivers in the way, heaven's waters filled the pools. Their blessed security therefore in this longing journey is described in verse 7. The heart at once therefore turns thither for itself-the Spirit of Christ in this, who stands, I think, all through as an individual. In verse 9 Messiah is laid as the great basis and ground of Jehovah's favor to them. Note, we in the Son, enjoy the same favor even as He. This difference it is the Lord presses. (John 16:26, 2726At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: 27For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. (John 16:26‑27).) The blessedness of God as their portion is then entered into, and, identifying it with Jehovah of Hosts, the man that trusts in Him is pronounced blessed.
Psa. 85 relates to their full enjoyment of blessing, the blessing of God, they being by pardon and favor restored; and shows the frame of spirit produced in them by mercy-humbleness, yet outgoings of returning confidence. The captivity of Jacob is brought back, the iniquity of " thy people " forgiven, all their sins covered. This was blessing, but the full blessings of divine favor connected with this in the land are not yet brought in; and this produces these sighs to God. The restoration has awakened their sense of what God's favor really was, and what it produced; and hence becomes the occasion and plea to ask for more-for all. Their own conversion into the spirit of this blessing withal they seek; for conversion into the spirit of blessing is consequent on pardon and forgiveness. Israel is thrown fully on this now. The truth of God was counted naught by them in Jesus the minister of the circumcision, for they stood not, nor abode in the truth; unbelief barred the blessing then. Now they come in on sole mercy, " ϊνα ἐλεηθώσι," and therein the truth of all the promises is fulfilled withal, not only for their blessing, but that " glory may dwell in their land." By these dealings truth as to the promises of old, and mercy towards the objects of them who deserved none, are met-these great elements of what God is. Righteousness, which would have been against them, and peace (for He has made peace), the favor and prosperity of God, are fully united; and the effect, truth, a new thing (for guile was there: forgiveness and blessing, opening the heart, have taken it away) springs out of the earth. The return to blessing, peace-making blessing, and righteousness (before either hid or punishing) can now show the glory of its face unclouded; the full blessing of the Lord shall take its way through the land. These are the consequences, or what is desired to follow as the consummation of restoration. In verse 10 we have the truth realized in God's character; in verse 11, between heaven and earth, between men and God; in verses 12, 13, consequent blessing upon earth, Israel and the land being the special scene of this, according to promise: while founded purely on mercy, it develops the whole of God's truth. Rom. 11 is the comment on the principles of this Psalm from verse 26 onward, translating only verse 31 thus, " even so these have now not believed in your mercy, that they might be objects of mercy." Now righteousness-the consistency of God with His own character, or the truth of that character-finds its development in peace with His people, they having thrown themselves on mercy. Moreover truth springs out of the earth, not only in the conduct of the saints, but the power and witness of it in facts; so that " he that blesseth himself in the earth blesseth himself in the God of truth." Righteousness looks with unclouded aspect from heaven- naught to hinder the flow of the consistency of God's character, which now found its unhindered way upon earth; His righteousness could do so. It is exercised in Christ's reign; the Lord therefore, as ever when unhindered, flows forth in blessing, " gives that which is good " (every good and perfect gift), the land yields her increase, and righteousness goes before, leads the path of Christ-it is plain, goes before Him, and sets them in the way of its steps. It is not hid in God nor guides them in the revealings of the Spirit in conflict with evil, but a plain and present cloudless path. It is present righteousness. We have these things by faith hidden in Christ; this is the manifestation of them on earth.
Psa. 86 goes farther, for it also takes in the nations, but it looks at Israel in its misery and prostration: how can these things both be true? Just because it brings in Christ into the midst of the sorrow, and taking it; and therefore He, having thus identified Himself with it and suffered, can at once when they are in it (" the time of Jacob's trouble ") call to Jehovah Himself as to it. It is then the word of Israel in the latter day in her lowest troubles, but spoken by Christ to Jehovah for her, as one who has borne them atoningly, and can therefore look certainly for mercy in the disciplinarian and judicial visitation of them. This was needful (see John 12) for the gathering of the Gentiles. He could not take them with Israel then, for there was sin. (Compare Zech. 11) We have then Jehovah at once: the humble-mindedness of Israel, the gathering of the nations, and the principle of Almighty deliverance in resurrection; in verses 13,14, the gatherings of the violent against them. The deliverance is not in the yet manifested strength of the Son of man, but sought in Jehovah towards the dependent servant.
Psa. 87 The foundations of the earth had been out of course, and God had now judged among the gods; and now comes the question in the earth, Where is His foundation? This the Psalm expresses: it is clear-Israel the lot of His inheritance in the earth; Judah, His portion in the holy land. But He now proceeds to choose Jerusalem again. There will He dwell, for He has a delight therein. Then is it compared with the world's greatness and dwellings, and we are told who belongs to it. His foundation is in the holy mountains: certainly Jacob was His portion; the thoughts of those that knew Him centered there. But " Jehovah loveth the gates of Zion more than all the dwellings of Jacob." It is the city of God of which glorious things are spoken. But amidst all her glories, one predominates with her: He, whose association with her was her glory-the birthplace of the man of glory. This is clearly all new Jerusalem.
Zion is on new ground, in a " world to come," after the foundations of the old are all cast down. Our Lord could not be said to be born at Jerusalem at His first coming, He was rejected there: that is the character of the former Jerusalem. But now He was creating Jerusalem a rejoicing; in new Jerusalem He is the first born, and alone in His place. " Thou art my Son, this day have I begotten thee " could be said there: she, this new Jerusalem in grace, could count that He was born there; what a change! and not only she, but Jehovah could count, when He wrote up the people, that this man was born, not rejected, there. Grace surely and purely it is; but what a change in the face and position of Zion! Many others might thereon be recounted, more children after she had lost the others, and the children of the desolate more than of the married wife, and the Highest stablished her-it was His foundation, but He stablished her. But this was the grand point of glory and association with Him; He was born there. Yet withal the external testimony and ministry of grace should be there, all God's fresh springs shall be in it, favor and delight within, as well as contrast of glory without; for, with them that knew her, she would not be ashamed of talking of Egypt, or Babylon, Tire, Ethiopia, or any else: the glory of the birth of her great One eclipsed it all. Then, and with this association-this glory of Christ's birthplace stablished of the Lord, a center of affections was provided for the people here below just because divine, a link with God. Not so all other patriotism, but that is-the native country of God's power.
Psa. 88 is the expression of the sympathy of Christ with the remnant as under the law in the latter day. Hence while it recognizes their condition under it even from Mount Sinai as in verse 15, it recognizes His subjection to death and all its penalty, discovers the identity of Christ (wondrous truth!) with them in this position of the bondage and curse of the broken law resting on the spirit-yet by His Spirit, their plea, in their perfect desolateness in this state. Christ seems to have entered into the spirit of this Psalm, to have drawn it forth rather, when He describes the elect, God's elect, as those who cry day and night unto God, Luke 18; and I suppose (connect with this the close of previous chapter, Luke 17) the Lord alludes in that passage to the circumstances to which this Psalm refers. His Spirit in the Psalm enters into the circumstances in full sympathy because in full affection, in which Israel the elect, and the elect heart widowed Israel, righteous in affection yet feeling all the effects of wickedness, and for others (Christ's true character and state), found themselves in protracted sorrow in that long yet, through mercy, shortened day. (Compare the confession in Daniel's prayer.) He enters into the long course of righteous judgment due to the people, terrible and awful thought! for the soul of Christ felt it the judgment of a law broken from the outset, the array of terror which it brought against the soul which understood its curse, and the weight of it in holiness-which understood the effect of the law, " the terrors of God," " wrath lying hard upon him." Outward mercies are nothing in such a case but mockeries, as the light air or what passes vainly through it. Though every trouble and sin has its darkness from it, still a call daily on Jehovah, for the law is the law of Jehovah; therefore its terror-a God with whom we are in relation, who has shut us up in this terror, forgotten seemingly of God, but only in the darkness of His anger, when we cannot find Him. The more we know what He is, the more terrible to find nothing but darkness-still the cry is maintained, yea day and night. It is a matter of the grave and destruction: enemies there were withal, lovers and friends none. Such is the estimate of the Spirit of Christ, the just estimate it forms, and forms therefore in the people in the latter day under the law-shut up into terror, and alone there with Jehovah their Lord against whom they had transgressed-so much the more joyful and blessed their deliverance. Still, being the Spirit of Christ which alone can feel this, it cries day and night; what a picture, and how the truth!
This Psalm then gives us the condition of the righteous remnant, who know the law, understand the law is spiritual, see it broken from the outset, and the circumstances but the consequence of a vastly deeper state of things-a real return to God according to their circumstances. Death was what stared them in the face, and this under which they were was the ministration of death (the adversary had the power of it: God was but a judge in the law). Their history in this view did but add to their misery; but their condition in soul before the Lord blotted out their history. They could not get forth-death was before them; but they cried. What could they add to this engulfing in the terror of a righteous judgment, and a broken law, a law against a relationship and ministration of death? They could add nothing. Had there been hope, they would not have been where they were, nor thrown in the knowledge of righteousness on a God of grace. It ends then in perfect misery, but in a cry, the righteous cry of right affection in God's elect. There was One, who taking their sorrow and the curse of the law, being made a curse, understood their cry and heard it. When they understood it, so as to be brought with Him, He delivered. But death must be in some sort read here; Paul, I suppose, understood this much. All must know it in light (for we begin with resurrection), not necessarily in darkness. But for experience, knowledge even often of God, and action through the region of death, that is, the world, it is often (as neutralizing it and introducing us within the veil of it) very profitable and useful. For them Christ has at any rate gone through it, but He has gone through it; so we are really free. It is a very deep, and, when known through grace, a very blessed subject, because it introduces to God; and whatever introduces there is blessed. The Spirit of Christ alone can make us know it. It is known only by the Spirit of Christ, and He has known it.
It is remarkable too to observe, that as the remnant look back here, in their own thought of it, to this as the universal condition of Israel, all their history being blotted out morally (which was the trial merely, if fruit could be got, yea even to sending the Son, and there was none), so Stephen, or the Spirit in Stephen, just sets them in that closing scene of Israel's conditional history, exactly on this ground, where the remnant, in their own sense of it in their souls, take it up. " Did ye offer to me, Ο ye house of Israel, slain beasts by the space of forty years in the wilderness? Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, images which ye made to worship them; and I will carry you away beyond Babylon." They sinned in the wilderness: hence their present condition. All else was rejection of reclaiming dealings, and just filling up the measure of their sins. Of Solomon's house it could be said, " Where is the house ye will build me and what is the place of my rest? Hath not my hand made all these things? " In this Psalm then the law is discussed: Christ with them or for them, one with them now in sympathy under it.
Psa. 89 is a most admirable Psalm. As the former treated of the law and turned to Mount Sinai, this takes up grace and the covenant of unfailing promise in David. It expresses the miseries of Israel, Christ taking them up as His in connection with promise, as before as the curse under the law; but here appealing to promise, the sure mercies of David, and not looking at the miseries as bowing under the righteous curse of the law. His blessed love was just needed for both together. It was the salvation and glory of Israel. But then it goes farther; for, as they had despised Him, they must see Him in a brighter glory, not theirs, not only resurrection, though there the sure mercies were bound on a foundation which avoided for them the law (as having borne the curse of it), but ascension, and thereon (though they did not and could not of course see that Church glory) therefore He said to Mary, " Touch me not, for I am not yet ascended-but tell my brethren I ascend," etc. Thus it comes, this being noticed, though not in revealed church form, to be a very remarkable Psalm. Christ sings in Spirit for them, " I will sing of the mercies חסרי (chasede) of Jehovah forever." This was Jewish righteousness, to own utter failure under the law, their failure, and Jehovah's faithfulness, which if they had failed was mercy. See Rom. 11 before referred to. This was the divine wisdom of God about them, and so towards all, faithful but in mercy, they being sinners in unbelief, and so on their part having forfeited all: otherwise the gospel could not have treated all, treated men as sinners " together." Here then Christ takes up this, the great Jewish point of personal faith, " mercies forever "-their well-known chorus of faith- so signally shown in the Apostle Paul. (1 Tim. 1:1616Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. (1 Timothy 1:16).) They were the mercies of Jehovah, " for I have said, mercy shall be built up forever." Christ here takes up, as He is able, the faithfulness of Jehovah's nature and promise for the people, faithfulness to mercy pledged and known by Him: so we say, " faithful and just to forgive." But He can say, not merely on earth (it had been rejected there, for though truth it was really mercy), but in the very heavens. As to the manner of it, He recounts (Jehovah, to wit) His own covenant promise with David His elect. This lays the foundation of the whole Psalm, Jehovah's faithfulness (to mercy), David its object and central channel. But rejected as they were, the heavens thereby came in, they would have to see His faithfulness there, and these would praise His wonders. Saints here are קְרשׁים, Kedoshim, not חֵסְרִּים, Chasedim. Thus though the covenant was with David, this is brought out as a brighter, higher, and better scene behind, recognized and owned then by them in spirit, while the heavens praise His wonders, and recognize His works below. Verses 5-7. These announce the heavenlies, not the mystery of the Church known, but blessing and faithfulness in the heavens when all had failed in man on the earth (save He of course who was therefore now in the heavens). Then come the dealings on earth, but all this is not yet David but Jehovah. Verses 8, 9. His faithfulness and almighty power controlling the angry elements-Rahab smitten -His enemies scattered with a strong arm-this will be accomplished in the destruction of Antichrist and the subsequent scattering of the earthly enemies of Jehovah; for faith looks at them as His, and His association with Israel in glory, has not at this point taken place j though He may defend them and scatter the enemies. The same distinction I find in Zechariah, and elsewhere; that is, defense, before Christ is introduced Jewishly into the scene. Thus however the heavens and the earth become, that is, actually, the Lord's. He asserts and makes good His title-this soon centers in Israel, and Tabor and Hermon rejoice in His name. In verses 13, 14, He breaks out into praise of His might and strength; but the mercy and the power have now set up the throne, or introduced them into association with it. Verses 15-17, the exceeding blessedness of the people that know the joyful sound, that is, the Lord's throne established in righteousness (when mercy and faithfulness to covenant promise have done it), and these heralds of His presence go before Him, for this is true and abiding blessing. Verse 18 appropriates all this in blessed triumph, not in announcement, by Messiah; but He taking it all up in conscious joy as the head of the people, Jehovah our defense, the Kedesh of Israel our king. This is all the Jehovah part of it, the Kedesh of Israel-and the saints therefore are Kedoshim.
But now the object and center of it is introduced, the man chosen out of the people, Jehovah's Chesed (see verses 19, 20, Hebrew), the same word as mercies in the first verse, David the anointed, to Him promises which could not be shaken; failure might bring chastisement, but never possibly induce failure on Jehovah's part j He would have ceased to be Jehovah then. These were mercies " forever;" yet all seemed now desolate as possible-the true David cut off in His youth, His days shortened, (see Psa. 102) and as the mercy was to be in Him, and He the Gibbor of help, all was laid waste, and the enemy had the upper hand. But here immediately the Spirit of Christ takes its true actual place on mercy, promise, and desolation, as the Spirit of intercessional prophecy which is certain of fidelity, and on mercy says, Lord, " how long? " If wrath continued, all would be set aside, no flesh would be saved (for the elect's sake the days will be shortened); next, appeal to faithfulness, but to loving-kindnesses sworn to David in truth, laying hold on the very ground of faith, and then thereby securing the blessing, identifying the servants of Jehovah (mercy had made and preserved such) with Himself, He (for He had made Himself one with them, afflicted in their affliction) had to bear the reproach, and His footsteps (Jehovah's delight and honor in the world) were reproached. That closed the psalm. The way of mercies was now made plain, and the answer of these sure mercies forever found their place, and " Blessed be Jehovah for evermore " filled the house.
The next book (for Psa. 89 closes this) takes up the sure blessing, millennial blessing, and Messiah that trusted in Israel's Jehovah while He was it, as its center and only and sure way. Amen. May we know the yet more secret and marvelous wonder of grace, even the heavenly glory with Him who is over all these things, while we praise Him for His wonders in them. Glory be to His name!
BOOK 4
In this book we have God as the God of creation (so Sovereign of all things, and before all, wonderful truth!) in connection with Israel, and Israel placed as the special object in the midst of creation in blessing; because Jehovah was their God, the Creator of the ends of the earth; and He as Jehovah the Creator had made them the object of purpose in the midst of creation and providence.
The Church had a higher place, that is, union with the Creator in the person of Christ, so as to be thereby above the creation, though, as looked at in its own character, its members stand as first-fruits and heads of all created things.
The direct sufferings of Christ actually as man, in the midst of, and becoming head of, a creation belonging to, but indeed departed from, Jehovah His Elohim, are entered on, and Himself revealed as the eternal Creator in Psa. 102; and His association with the Jews in their covenant relationships with Jehovah, knowing and confessing Him as the Most High, according to His secret counsel towards Israel, is taught in the beautiful Psa. 91
In this book it is invariably Jehovah that is spoken of; for from its nature, even when speaking of creation, its object is the identification of Jehovah, Israel's God, with the power of creation and the celebration of His glory. In Psa. 103; 104, we have Messiah's praises for Jehovah in Israel, and Jehovah magnified in creation. Though Israel be blessed in creation, and its center here below in purpose, yet is there a covenant of Jehovah with the earth on which its blessings depend; so that it is just as in alliance with this name that Israel can thus appeal to the full blessing of this Jehovah the Creator.
In the midst of a blessing of Israel, flowing from the bounty of Jehovah the Creator and God of providence and government, the Gentiles (not the Church, that being above) necessarily come in. (See Psa. 96)
Let us take these Psalms in detail successively. Psa. 90 is the Spirit of Christ in Israel appealing to these great truths in the time of, and out of, their distress and humiliation. He who created all things has the power, and is their God. It is by His anger they are consumed, not by man's power or will. He could say " return," when He turned to destruction. It is the appeal of faith in the enlightening power of the Spirit of Christ, righteous in its reference to God, and going on the ground of His Almighty power, which indeed was the source of the whole blessing to come in. It was real humiliation for them. Nothing but divine power could restore them, ascribing all supreme glory to God, and righteous in owning His hand and their estate. The secret of God was with them, was in their cry; it was the cry of prophetic faith, consequently that which can draw all from God's power as above our evils supremely. " Return, Ο Jehovah, how long? " Faith always reckons also on the unchangeable fidelity of God to Himself, and therefore to the relationships He has by grace put Himself into with others; and therefore, whatever the failure of man in his responsibilities, looks up out of this to what God is: " Jehovah, thou hast been our dwelling-place to all generations."
Egypt, Babylon, or the wilderness, made no difference in this: and the Spirit, which could sing in the wilderness, " Thou hast guided them by thy strength to thy holy habitation," could recur to the blessed truth across all the circumstances of an exercised people, or the rebellions which were the occasions of them. The Psalm then takes up this character of the Lord.
"Adonai, thou hast been our dwelling-place in all generations."
This Adonai is clearly Christ: we shall see the discussion οf this point. (Psa. 102)
Verse 2, He was God from everlasting before creation.
Verse 3, He by His divine power turns man to destruction, and again says " return."
On these three heads they pray in the acknowledgment of His hand upon them, to satisfy them with His mercy, to let His work appear and His glory to their children. " The beauty of Jehovah their God be upon them," for faith rises in its hopes (see the intercession of Abraham), and lastly, " establish the work of their hands; " for it is a Jewish supplication properly. This is a full preface to the book. It takes up the highest or most abstract character of Adonai as eternal Creator, though applying it to covenant mercy.
I add a few words on the moral condition of Israel as using it. It addresses the Lord at once as the God who had always been the dwelling-place of the nation; He who was God before the world was, whose power could turn man to destruction, and whose word recalls him. Israel was before Him in ruin-his misery felt as caused by his iniquity-all before Him; his days passed away in His wrath-terrible yet now humbled condition -a true state of soul wrought of God, though not fully knowing God. He prays that, in the sense of their ruin, marked in the shortening of their days-their state of vanity, they may learn the wisdom of reference to God. Praying, " Return, Ο Jehovah," that He their Lord might repent Him, casts them entirely on mercy, desiring it early, owning (another point of truth) the affliction as of Him, that His work might appear to His servants, and the beauty of Jehovah their God be upon them. Such is the prayer of the Spirit in Israel looking for blessing; humbled, but calling on the name of Jehovah, the name of covenant and perpetuity as their God, yet in mercy, but in benediction on the work of their hands. It is a prayer properly to Jehovah on His power, as known amongst them, revealed to them of old by that name, faith applying its covenant obligations to their present circumstances. This psalm then is more abstract and speaks from a higher ground, yet more especially Jewish, but Jewish in what Jehovah their God is rather than in relation to circumstances. Nothing to me can be more calm, confident, and beautiful-the confidence of righteous humility in faith: the Spirit of Christ-than this psalm.
Psa. 91 This beautiful psalm descends in one sense to a lower ground, taking the revealed names of God in connection with Messiah and Israel. We have first the two names by which God made Himself known to Abraham: one, the great title of millennial supremacy, used by Melchizedek; the other, the power given as a security to them that trust in Him.
But there is a knowledge of the secret place of the possessor of heaven and earth which is given only in grace. " He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty: " such is the announcement of Abraham's God, the God of promise and covenant. Messiah answers that He will say of Jehovah, He is His refuge, His fortress, His God. This is the secret place of the Most High. The promises of almighty security consequently are attached to it. In verse 9 Israel regard Messiah as having taken their God for His God, and declare with joy His exaltation and security. In verse 14 we have Jehovah's announcement of His mind as resting in Him who set His love upon Him. Thus this psalm has descended from the abstract and fundamental supremacy of Creator to the place of covenant relationship resting in promise to Abraham, in accomplishment of blessing in the millennium, when the Melchizedek blessing shall come upon him that through Jesus shall know the secret of the Lordless; and the security of the power of the God of promise shall keep them through, while Israel bless Messiah, because He, the heir indeed of the promise and center of the blessing, has taken their God as His God, showing that the secret of the Lord was theirs and for them. The psalm has tacitly assumed the existence of the evil and the judgment on it.
Psa. 92 is the joy and song of Messiah in the full result of blessing which hangs on, and is the answer to, these two names of the Lord, Jehovah in blessing and covenant faithfulness, and Helton, the Most High, as the source and securer of all blessing, possessor of heaven and earth.
It is spoken on the result of the true confidence in Him expressed in the last psalm, the great result explanatory of the allowance of the temporary exaltation of evil; and as it explains its temporary exaltation and the glory of Jehovah and triumph of Messiah, so it introduces Him declaring this triumph, and chanting the blessings flowing to the righteous, and their joy and gladness consequently in the Lord's house, witness of the uprightness and fidelity of the Lord. In a word, as the former psalm introduced all the personages in this great scene, and
Messiah's identification with Israel and dependent confidence in Jehovah, this chants the great result in blessing and the joy to Him and the righteous, and the glory to the name of Jehovah through it all. The exaltation of the wicked had only served as the occasion of the display.
These three psalms are a sort of preface; they enter into no details, and are founded on no detail of circumstances, but announce the eternal source, dispensation, and joy of the blessing.
Psa. 93 The Spirit now proceeds to treat the subject, not the principles, of the glory. Jehovah reigns, clothed with majesty, clothed with strength, whereby the world is stable.
This throne is not thought of merely now, nor a new acquisition of power, though its exercise may be new; it is of old, and He the Lord from everlasting.
The waves of creature force have lifted themselves up, but the Lord on high is mightier; next the people of God have had the testimonies of God always sure but now assured, and further declaring, as His judgments and law do, holiness becomes His house. There is the rule of the kingdom for rejecters, and for inmates: mighty power, which sets aside all their pretension; and holiness, the character and law of God's house forever.
This hangs on the great, now revealed, fact-Jehovah reigns.
It is the establishment of God's throne, and the full revelation and confirmation of His character. In scorn and rejection, their name cast out as evil, they had rested on His testimonies, the sure path of holiness; and now that power was brought in, and judgment returned to righteousness, they could with joy and triumph sing, " thy testimonies are very sure: holiness be-cometh thy house to length of days."
Psa. 95 The Spirit of Christ enters here into the circumstances to which the glory is an answer, and gives us the temporary exaltation of the wicked, and the appeal of the Spirit of Christ under the exaltation and prevalence of wickedness, and His righteousness vengeance is called for, not here exercised by Him, for He speaks as participating in the sufferings, as in sympathy by His Spirit in them a fellow-sufferer, appealing withal in His righteousness to God, giving sympathy in their sorrow, brought about by sin, and the efficacy of a portion in His righteousness, a claim upon God. This appeal brings in judgment.
Vengeance belongs to God (not to the sufferer). Thus it calls for divine glory, " lift up thyself." This is the great prophetic testimony, " Jehovah alone shall be exalted in that day."
Then the occasion, " how long, Ο Jehovah, shall the wicked triumph? "
Then the special triple character of the wickedness: " They break in pieces thy people, thine heritage," as Jesus says in His prayer, " for they are thine."
Their moral wickedness, " they oppress the weak."
Their despite of God Jehovah, " Jehovah shall not see, nor the God of Jacob regard it." It is not merely God generally, but God where He reveals Himself and claims submission.
Next we have to remark the actual prophetic circumstances. First we have the wicked among the people-infidels of the Jewish nation; next in verse 20 we have the question, if iniquity is to be settled on the throne associated with the divine authority? It reckons on the establishment of the divine throne already revealed to the intelligence of the Spirit. If vengeance then be not exercised, the throne of wickedness and the divine throne will be in fellowship. But in reply to the spirit of infidelity, the Spirit of Christ appeals to the creative glory of Israel's God. " He that chastiseth the heathen " is an appeal to what the pride of the Jewish infidel would admit; then he must see it in them (compare Rom. 3, the argument at the beginning); next as to the pride and purpose of man, it is settled in a word -it is vanity. The meaning of the permission of the evil is given in verses 12 and 13 (compare Rev. 3:1010Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. (Revelation 3:10)). And it is rested on this, that though proved, the Lord will not cast off His people nor forsake His inheritance, but judgment shall return to righteousness, long in the place of trial and suffering.
In verses 16-19 we have the support of the Lord under, and in, the deep sense of the evil, and the appeal as to the impossibility of the Lord's tolerating a joint throne of iniquity; and consequently the judgment follows in a confidence first expressed by Messiah Himself, verse 22, and then associating all the people with Him, verse 23.
As to verse 13, it seems to me to imply preservation from, but during, the days of affliction (compare Isa. 26:2020Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast. (Isaiah 26:20)). The throne of Antichrist being established at Jerusalem, the appeal of verse 20 has wonderful strength.
In Psa. 95 we have the remnant fully convinced now, and assured of the deliverance of glory: so that in fact the Spirit of Christ summons the people finally to the joy of the revelation of Jehovah and His worship. This address of the Spirit of Christ is exquisitely beautiful. It summons the people finally, in the spirit of prophecy, to come and rejoice in the Lord, to enjoy His deliverances, to own Jehovah, by reason of His greatness, His relationship with them, His power, their ancient history; proposing to them this real sabbath of rest which now remained to them, even now to-day after so long rebellion-after all-if they would only believe. It is the last address of the Spirit in the remnant to the nation, " To-day if ye will hear his voice."
Psa. 96 This summons is addressed to the peoples and nations, not Jews, as Psa. 97 is the song so called for; Psa. 98 is the call for the Jews to sing, as Psa. 99 is again the song. Here the summons is to all the earth. But though the summons is to all the earth, yet Jerusalem is the center, and the Jews are called upon as instruments of the summons; Jehovah is the subject of the song. Earth and creation now revived, as from the dead, in the restoration of Israel and the reigning of Jehovah, are brought forward as the objects of benediction and scenes of joy. He is to be feared above the gods, for He made the heavens. All the kindreds of the peoples are called to come up and own this Jehovah the Creator, whose glory is in Israel, to worship in His courts there in the beauty of holiness. All the earth is to fear before Him; not only are they called to come up, but the great declaration " Jehovah reigneth " the Lord is Ring is to go through the nations, and the world itself will be established immovably by the reign of Jehovah, and He will judge the peoples righteously. Then the universe is called on to rejoice at this display of His righteous power. Thus, while Israel is placed centrally as the place of Jehovah's covenant, the whole creation is summoned into joy, for He is the Creator as well as Israel's God, and moreover in power judges the earth to maintain the blessing.
Peoples are in relationship, but not Israel. The "goim" are addressed, but the "ammim " judged. His coming is announced as the means and introduction of all this.
Psa. 97 is the most perfect answer to Psa. 96; the new song which never could be sung before-the glory of the Lord manifested-everything melting before it, confounding judgment pronounced on the gods of the heathen. The heavens whence He comes declare His righteousness; and therefore it is secured in power (there was none on earth to present to Him); and all the peoples see His glory. This is Zion's joy as the manifestation of her Lord; practically, as a prophetic instruction in Zion, it is the righteous remnant who will enjoy it. Light is sown for the righteous, however dark the circumstances and adverse the power for the time. The manifestation of righteousness in the heavens at the coming of the Lord the Christian can fully explain. Jehovah is now high above all the earth." What shall the reception of them be but life from the dead? " The centraling, extension, and introduction of righteousness declared in the heavens are remarkable points in these Psalms.
Psa. 98 As Psa. 96 was millennial joy introduced into the earth and among the Gentiles (these two things being united in the title and name of Jehovah's power-the possessor of heaven and earth, and whose union we have seen to be the great object of these Psalms, and the Jews the providential center), this psalm introduces the providential center, and calls on them to sing as those in whose behalf the Lord has recently appeared. Jehovah alone in power has gotten the victory. Jehovah's interference recalls what is properly Jewish, and we find it distinctly revealed, when the conflict is the subject of the prophecy as in Zech. 9 This interference is here celebrated. It is not judgment from heaven but on earth; so it is not now " the heavens declare his righteousness," but He has shown it in the sight of the heathen. It is not a call on the Jews to go forth and show the glory and greatness of Jehovah to the heathen, but to the celebration of Jehovah's deliverances and salvation in their behalf now manifested. " He hath remembered his mercy and his truth toward the house of Israel." Grace, and faithfulness to promises founded in grace, are the celebrations or songs of Messiah, and the salvation of their (Israel's) God has been seen to all the ends of the earth. This salvation, it seems to me, is specially after the manifestation of Messiah from heaven; and, they being accepted, the exercise of Jehovah's power in their favor upon earth (as already noted from Zechariah) on till Gog is destroyed. Hence the Jews call on the heathen to celebrate, not Messiah or the Jews to go and summon them with the declaration of the subject of their joy, but Jehovah is styled the King. The character of the joy and its celebration is Jewish joy, as constantly seen in the Psalms, and in the temple worship. Hence also the heavens are not called on to rejoice, nor so much creation as the world, its inhabitants, and the symbols of mightiness and strength, though in terms of the creation. The coming of Jehovah to judge the earth is still the great theme, but here as before it is the settled throne, not the warlike judgment and destruction by Messiah in power.
As Psa. 97 is to Psa. 96, so Psa. 99 is an answer to, and in full correspondence with, Psa. 98
Jehovah is sitting between the cherubim, great in Zion, and high above the peoples. The king's strength is celebrated, and executes judgment in Jacob. So " exalt ye Jehovah our God, and worship at his footstool." The Spirit too in Israel recalls, with the understanding of grace, His ancient dealings with them in the distinctive acceptance of His saints, and dealings of judgment with them on account of their ways. Creation and universal joy and peace are not as much brought forward, as the covenant and habitual and well-known blessings of Israel in mercy and truth, made theirs by Jehovah's power in their deliverance. It seems to me also some that further on in point of time than 96 and 97, which are more widely prospective on the first manifestations of the incoming of Jehovah's power, which, be it noted, acts on apostate Gentiles when the Jews are in rebellious union with them.
Psa. 100 is Israel's introduction of the Gentiles into the temple, that they may rejoice with them, His people; a most lovely psalm: Israel blessed, at length recognizing grace. They are to know that Jehovah, He is Elohim, the Creator of Israel, they His people and sheep of His pasture. Creative grace made them so, and appropriated them to be so, and thankful hearts (no longer undertaking in rebellious strength, or murmuring in proud weakness) can well own and declare the mercy which has now set them in well-known grace, that they, witnesses of grace, may, in the spirit of it, introduce others to their blessings. What a change in Israel, what a restoration of them indeed! And how is grace manifested in it, how lovely its character in them now, in contrast with them of old! Nothing can be more beautiful than the spirit and revelation given in this Psalm. Paul brought Greeks into the temple, and was sent far off to the Gentiles, but he was a pattern for those who hereafter should believe on Him: in him first, Jesus Christ showed forth all long-suffering, but these could, with him, also now tell the peoples that His mercy was everlasting, and that Jehovah was good. This closes this half or chapter of this book, what follows presents to us Messiah's part in it.
Psa. 101 gives Messiah's conduct of His royal house and land.
Psa. 102 A magnificent and most wondrous contrast of His humiliation among them, and divine creative glory.
In Psa. 103 He blesses Jehovah as the head, and in behalf of Israel.
In Psa. 104 it is as the glorious Lord of creation-characters we have seen so much united in this book.
Psa. 105 is a song of remembrance for Israel according to promise.
Psa. 106 is of intercession as guilty under the law, and protracted providential mercies of Jehovah their God, closing with the doxology of certain and unfailing reliance.
We will trace them a little more fully.
We have first in Psa. 101, the blessed voice of Him who alone knows how to reconcile mercy and judgment, to exercise judgment in mercy towards His people, and to make the fullest and most necessary judgment subserve to the purposes of mercy. Here Messiah owns these great principles in Jehovah, and sings to Jehovah in the consciousness of the fullness of these principles of government in Him-their efficacy and goodness before Jehovah-the maintenance of the light of truth and grace by them in Jehovah's house. He proposes, in the expression of conscious rectitude and perfection, His way before Jehovah, whose way it is. In effect it is the detail of the government of the house in the scene which the former Psalms disclose, as, by introducing Messiah, we are, as in every one of these books of Psalms, introduced to the fellowship of His sufferings. Here Messiah, identified with the Jews, proposes this righteousness as His way of government; and, always a servant, in that character looks for power-the manifested power of the presence of Jehovah. Jehovah need not be afraid to come nigh unto Him: He will walk within His house with a perfect heart (compare 2 Sam. 23:1-71Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, 2The Spirit of the Lord spake by me, and his word was in my tongue. 3The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God. 4And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain. 5Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow. 6But the sons of Belial shall be all of them as thorns thrust away, because they cannot be taken with hands: 7But the man that shall touch them must be fenced with iron and the staff of a spear; and they shall be utterly burned with fire in the same place. (2 Samuel 23:1‑7), and compare ver. 5, and what follows specially); and besides, as His king in the land, purge it of all iniquity, and rid of evil doers the city of Jehovah. He is Jehovah's servant in the accomplishment of these things-such in peace and judgment within the land, Immanuel's land; and now waits only for Jehovah to be set up in it. For Christ is set king in Zion by Jehovah, and as His king; so that it is even Jehovah's kingdom when Christ's.
But for the introduction of these blessings, it needed other sufferings of Messiah. For the blessing of the earth and the redemption of Israel, He must suffer even to death. Messiah therefore is introduced in Psa. 102 as looking to the Lord, and crying to Him from all the consequences to Himself of the redemption of creation and the sin of His people (compare fully Heb. 2); and, nota bene, the sin of Israel forces Messiah into the position which sustains her (what marvels of grace and depths of wisdom!); and not only so, but into the place of far deeper counsels of grace and glory.
This deep and wonderful psalm takes up the suffering of Christ as the pivot of the whole Jewish blessing-the accomplishment of the divine counsels, and the glory and revelation of the divine perfection and excellency of Christ Himself. Messiah presents Himself in the midst of Israel before Jehovah, as utterly desolate, and under the reproach of His enemies all the day, but therein with a sentiment of its source far deeper-" Thine indignation and wrath." He had been exalted into the place of Messiah, for so He speaks here, as " one chosen out of the people "-Jehovah's elect, His servant whom He upholds; and now, cast down, He is under indignation and wrath, His days are as gone. But He has identified Himself, as we have seen in Psa. 91, with the name and promises of Jehovah; He, as a shadow, gone, for the reproach too, and fidelity of Jehovah, but with this word, Jehovah is forever; His support and faith perfect when there was nothing but Jehovah, and this is the essence and difficulty of faith in which Messiah was perfect, as in everything. On this ground of the stability abstractedly of Jehovah, and His remembrance, He turns to the promise and consequent necessity of the benediction of this, whereon His name was set before men.
The humiliation of Messiah, as the occasion of His necessity and cry of faith, is just the spring of hope for all the ruin into which He is entered (and out of which the cry comes), as to the redeemed people only when consequently united to Him in this cry, and faith understanding the ruin. Long time He had held His peace, but He would arise and have mercy upon Zion, for the time to favor her was come, for His servants take pleasure in her stones; they also think of the thoughts of Jehovah towards her, and their heart is identified with what Jehovah's heart and promise was identified with. This was a time of blessing. Thus by the manifestation of His faithfulness (for she was as in the dust, but that Jehovah had a title of His own and exercised it), the heathen would fear the name of Jehovah, and all the kings of the earth His glory, for it was manifested. Thus Messiah put forth, and His heart finds rest in, the faithfulness of Jehovah towards the object of Jehovah's especial regard-the place and the city He had chosen for Himself; and He rejoices over the glory and blessing, by that faithfulness, of the scene and subject of His tears, who would have so often gathered her children. But entering into the heart of Jehovah towards it, He must for its accomplishment enter into all its responsibility and ruin, and in this the Psalm presents Him. Further, when Jehovah builds up Zion, He will appear in His glory in behalf of the poor destitute, He hath looked down from heaven to loose those appointed to death, for such was the critical state of the people of Jehovah there at this time, and this that His name might be fully declared in Zion, and His praise in Jerusalem; so that the peoples and nations should be gathered there to serve Jehovah.
In verse 23 and the beginning of 24, the voice of Messiah again is heard reciting His own part in the sorrow, and presenting His case for Him. He had weakened His strength in His journey, and shortened His days. He, fearing, cries " Ο my God, take me not away in the midst of my days," submits to the power of death, as made liable to it and bowing under it but appealing to Jehovah against it. But as, when the humiliation of Messiah was declared, the glory of Messiah and the faithfulness of the promises were announced; so when He bows His head before Jehovah in death in perfect submission (for entreaty to Jehovah against, is when real, perfect submission to), the answer of the divine glory of His person at once breaks forth. He was Eternal -He might die, but He was Eternal;-He was the Creator, however He had taken the responsibility of the creature. The creation would be folded up as a garment, and be changed by Him; but He was the existing One, and His years would have no end. Further, as the Messiah, the children of those that served Him would continue, and their seed would be established before Him.
I have gone very simply through the thread and connection of the Psalm, but if studied by the Spirit in faith, it is wonderful in presenting the humiliation, and that even to death-the glory and divinity of the Lord Jesus-the Creator in the ruin of His creature-as the power of redemption, and this, withal, in the accomplishment of His ordered promises on earth, of which Zion is the center, Jehovah the name of faithfulness, power, and truth.
I add some additional notes.
We have here the circumstances of Christ connected with all this Jehovah-blessing. He is Jehovah. It begins with the suffering of Christ (resuming all this position from the first two psalms), instead of blessing in the midst of Israel. He is a suppliant in the midst of creation (but note this is the salvation of the nation, for He has identified Himself with it), suppliant to Jehovah, for this psalm is all of Jehovah the God of the Jews (having title to the earth also, nothing could exceed His descension and κίνωσις), still strange as all that might be, as He declares, for His faith and truth fail not, Jehovah endures forever. This faith is in the sufferings of Christ, the pillar of the nation; He holds them up, while they reject Him, the evidence of their evil, even though against Him, being the occasion of His intercession and effective sufferings. Then saith He to Jehovah, " Thou shalt arise and have mercy upon Zion." The set time was come: utter desolation, no help but the memorial of it presented by the Spirit of Jesus. So (for Jehovah was interested in it) the heathen would fear Jehovah's name. Observe how He keeps up the thought of identifying Jerusalem and Jehovah, even in her dust. Then comes a revelation," when Jehovah shall build up Zion, he shall appear," etc. In mercy to the destitute, He hath looked down from heaven for this-to declare the name of Jehovah in Zion (such was the manner of it): and the peoples and the kingdoms are gathered together to serve Jehovah. If this be all so; if He hears the destitute and delivers; if this be the name of Jehovah and His glory in Jerusalem, how concerning the Lord? His strength was weakened and His days shortened. He cried in this position to His God not to be cut off; then the glory of the Lord bursts forth in all its splendor, " Of old thou hast laid the foundation of the earth." Creation hangs on this smitten poor one. He made it. Creation shall change-shall be rolled up-renewed-but "Atta hu! " He exists ever the same. Such might have been His work, but His nature was eternal existence. His years in time shall have no end. Such is the rejected Messiah. Not only shall Jerusalem be the scene then of His praise, but all creation shall welcome the return- of the Lord in blessing, relieved by these very circumstances. In the midst of it, the children of His servants should have an abiding portion-those honored who honored Him-and their seed shall be established before Him. Thus is the power of this blessing of Jerusalem and creation, fully revealed in the person of Christ; His sufferings seen.
In Psa. 103 we have the answer to all this in praise, telling what Jehovah is. It is Messiah praising in the midst of the congregation, and praising on the ground of a universal blessing, co-extensive with the efficacy of His sufferings; and the scene, the fall and ruin into the center and depths of which His sufferings entered; and withal, with the competency to bless in return of the principles and glory of Jehovah which were dishonored by, and in question therefore in, the state of ruin into which Messiah had entered, that He Jehovah might be glorified. Of this the center is Jerusalem, though it is recognized (as we know more fully) that He has set His throne in the heavens. In this great transaction and its result man is manifested to be but grass: so in the same scene in Isa. 40 the same discovery is made. But in His dealings with Israel the faithfulness, patience, healing mercy, consideration of their feebleness and low estate, deep interest in His people, mercy and righteousness that failed not, are all brought out to light before the children of men. He had shown His ways in intimacy to Moses (see Ex. 34 and Deut. 32), and His public acts accordant with them to all Israel; and this is remembered in Messiah's song, thus showing the eternal character of Jehovah, " the same yesterday, to-day, and forever." But through Messiah's mediation and suffering for the necessary glory of Jehovah, the full tide of His righteousness and compassion can Sow towards them in forgiveness, healing and blessing; and all their sins were put far away from them, and they were renewed in strength. This, to wit Israel, being the center of revealed display of these dealings and the whole character of Jehovah, creation is brought in as chorus of His praise. The throne in the heavens is seen and known. The great truths of the Church's place there remain unrevealed (that is, our portion), but creation and providence are brought forth in all their parts in the fullness, or summoned to the fullness of praise. Jehovah's throne is in the heavens, His kingdom rules over all; faith ever recognizes the title, but this celebrates its accomplishment and existence. The angels, all the hosts of Jehovah of hosts, His ministers that do His pleasure, all His works in all places of His dominion delivered and rescued from evil, are summoned to join in the praise of Jehovah now glorified in them-praise now easy, because they now enjoy the fullness of blessing of all that He is, and reflect that glory and the enjoyment it conveys. He has struck the chord note on which all the harmony hung, and whose soul was the center as the procuring cause of all the harmony, and, as feeling it all, in love and delight could best lead in, and resume in His own perfection all that had been displayed in it. The Jehovah that could delight to bless, and the sufferer that could obtain the blessing according to Jehovah's glory, again sounds that sweet and powerful and abiding note " Bless Jehovah, Ο my soul! " What exquisite music in the sound of that voice, which has thus knit the blessing of the heaven and the earth, and harmonized the glory of Jehovah with the ruined creature, and brought praise and joy out of the discord of banished sin!
The first five verses are the expression of Messiah's soul in the midst of, and representing, the people. Verses 6 and 7: His Spirit opens the door to Israel's praises in old remembrances, how Jehovah once began. In Israel it then answers in the consciousness of all the dealings which after long patience has established them in the latter days, and His glory in the midst of them. Verses 19-22: from this center all the blessing connected with it, and powers displayed in the result, are called on to praise and bless; and lastly, as we have seen, the Spirit of Messiah resumes the blessing, calling on His soul to bless. Further, in the comparison of verse 3 with Matt. 9:2-62And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. 3And, behold, certain of the scribes said within themselves, This man blasphemeth. 4And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? 5For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? 6But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. (Matthew 9:2‑6), we learn who it was in all His humiliation that presented Himself in the day of their humiliation to His ruined people.
In Psa. 104 we have still Messiah, in spirit recognizing the glory and excellence of Jehovah in reference to creation; creation, moreover, not in its final renewal, but in its providential governance. As we have seen in the humiliation of Messiah, the mind of Jehovah passing through circumstances the most contradictory for the accomplishment of His glory (He " for whom are all things, and by whom are all things, in bringing many sons unto glory, making the captain of their salvation perfect through sufferings "); so here we see, in the midst of the ruin which sin has introduced, Jehovah has never let go His hand, but controls and orders all providentially (for we must note that where there is no evil there is no occasion for providence, properly so called), and not in the unity and essence of God, but as Jehovah, the same yesterday, to-day, and forever. The God of creation, government, and relationships of mercy and judgment with His creatures, He continues the display of His power in the midst of, and in spite of, the evil. In Him, (though man failed in it committed), this issues not in the putting away and non-existence of evil, but in majesty-supremacy over it, and the understood and necessary dependence of all things on His providence and government by which evil is restrained and repressed. This, as committed to man, found its place in Noah, but there was failure here as everywhere. But Messiah now celebrates this power and majesty in Jehovah in the scene of creation, and prays for the putting away of the wicked, consuming of sinners out of the earth, and the non-existence of the wicked, and that thus place be made for the unhindered enjoyment of creation and Jehovah's glory manifested and exercised. His soul therefore passes through all the details of creation, celebrating the power and providence of Jehovah, and prays that sinners may be consumed out of it, and thus completes the two parts of Psa. 102 As this owned Him as God, so in Psa. 103 and 104, Messiah owns Jehovah as to the two subjects of that psalm-creation and the Jews. If we compare Psa. 19 we see there the glory of God simply in creation, and the perfection of the law abstractedly shown; here, the glory of Jehovah governing and supreme, His glory very great in the midst of all things evil, existing perhaps in judgment if needed, but glorified in all, and ministering blessing to man. In this state of things Messiah recognizes Jehovah, " the young lions seek their meat from God; " in all this the spirit of Messiah praises Him. There is still a work remaining for Him who, in the midst even of disorder, sees that the earth is Jehovah's, and His glory in it, as a righteous Jew would; the destruction of sinners out of it. Such is the view of the righteous soul of Messiah, in spirit viewing the position of Jehovah in the midst of a world where effects witnessed indeed misery, but where faith saw Him in the midst of it. This desire of the destruction of the wicked belongs to the providential government of the world; not to the present position of the children-they are to grow together to the harvest: but by faith we can have meditations of Him in the providence which precedes it, which are sweet, and most sweet to the soul. It is of a glory which shall endure forever, despite the evil and the efforts of wicked men.
I think we learn plainly from this psalm, that, though the desire of Messiah (a desire accomplished by the righteous government put into His hands) be that the wicked should be consumed out of the earth, yet that the accomplishment of the glory of Messiah in the earth, leaves the principles of the result of the fall, in their existence the occasion of the display of Jehovah's ways and character-labor and toil and the like, until the evening; and that it is not the display of the Second Adam in simple blessing, when God shall be all in all.
In Psa. 105 and 106 we have, as closing this scene of creation and Israel's joy, the dealings of Jehovah with Israel: first, in the supremacy of grace and according to pure promise; and, secondly, the government which acts in evil, consequently in grace, for God cannot govern where grace has not come in; and here specially it is His people as to, and notwithstanding, their multiplied offenses and faults. This is not the period of the final rest of the Jews, but it is the period of their restoration according to covenant and promise. Their final rest is when Messiah, present in glory, has gathered even all the scattered ones from the four winds to enjoy the fullness of His blessing and repose; when their eyes shall see the King in His beauty, and the inhabitant of Zion, unhindered in all the land, sees the land which is farthest from it in peace. This is the proper and full gathering of Israel according to Matt. 24; and it would seem, though more generally, Isa. 11 and 27. What precedes is partly judgment on them, partly destruction of the nations, and constitutes the great acts of royal session in order to bless them in peace, as found in Zech. 13 for example, and Ezek. 20; not simple restoration in blessing, but the dealings of God with them, purging them, and acting for that purpose.
Psa. 105 takes up the simple purpose of promise, and that God has remembered His covenant. His judgments are in all the earth now, and He is Jehovah their God. (Compare Isa. 26.) The Lord has acted in their favor, according to His promise, to give them the land of promise. Their history, accordingly, is pursued of old in judgment on Egypt, and pure fidelity of grace towards them, taking up the facts between the Red Sea and Sinai, which were pure grace, and the gift of the land which was pure grace according to promise also. The law is merely introduced as an honor and blessing at the end founded on the grace, and all from Sinai onward through the desert entirely omitted; for the praise and blessing are founded on Abraham, not on Sinai, and end in hallelujah.
In Psa. 106 we have the confession of the people's part and ways, and God's patience with them, resting on this word " he is good," and the technical term of Israel's hope in her misery and guilt-" his mercy endureth forever." It is still the Spirit of Christ-Messiah in the people. Hence note the need of Jesus being anointed as a man with the Holy Ghost, that by the Spirit He might speak, act, feel as a man placed in this place by God. Every Jew having His Spirit would, more or less, have the same feelings, desiring therefore this favor towards His people, viz., to be visited with His salvation, the good of His chosen, the gladness of His nation, that He may glory with His inheritance. All these desires for Israel He takes up, the confession of their sin, as then and from their fathers, for indeed as their fathers had done, so did they; and Messiah as He bore, so must He enter in confession into all their sin. " We have sinned with our fathers." He recites the wonders in Egypt (a proof of grace) only to show they were not understood-the Red Sea soon forgotten-the evil of the quails later-and all that passed in the desert, omitted in the former Psalm, in two great chapters (viz., their forgetfulness of the true God who had done so much, and their making and following false gods) introductive however of the revelation of the everlasting priesthood-this, of their own heart in Horeb, in their journey in the desert, through Moab, and after the great second act of grace bringing them into the land, the same thing with the heathen there. Therefore came in this great principle, not only had He chastised them when with Him in the desert, but when now before the world they followed it, He gave them up to it, He gave them into the hand of the heathen, and they that hated them ruled over them. But the Spirit goes on to notice, in His divine patience again and again, " the Lord delivered them," and they provoked Him afresh. Nevertheless when the cry of His people arose, He heard and regarded their affliction; He remembered His covenant, and repented according to the multitude of His mercies, and made them to be pitied of those that carried them captive. On this covenant, on this mercy shown, the Spirit of Messiah pleads in the people; the spirit of grace and supplication confessing iniquity, but appealing to faithfulness and grace, to bring them from among the heathen now to give thanks to His holy name, and triumph in His praise; and, as the apostle speaks, making their requests known with thanksgivings. Faith adds, in blessing, its confidence in Him who is the ground of its confidence, " Blessed be Jehovah God of Israel from everlasting to everlasting," and calls on the people to respond, closing again with hallelujah. The connection and principle of these two Psalms is exceedingly beautiful and instructive in the ways of God; the faith of His people, and the distinction of supreme grace and faithfulness to it, and the song of righteousness and mercy, the dealings of the Lord reclaiming His righteousness in government which hangs all on grace, and that in the midst of evil-Amen. May we also triumph in His praise, in the name of Father to us given; who has loved us perfectly to present us in the glory of Christ, and who chastens, in patient faithful mercy, those He loves, that we may triumph in His praise- most blessed and highest of all positions for a creature, for it is above creation. (Compare Eph. 2:77That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. (Ephesians 2:7).)
Grace leads them to the possession of the law, and their experience previously under the law as their covenant forces them to the experience and necessity and glory of grace to triumph in His praise. I think I see Messiah much more amongst the people in this book. Compare Psa. 78, where the fathers to the children declare the truth; but there it is all through " they "; here, " we." This is also because they are now actually in the midst of the circumstances.
BOOK 5
We begin here with a new sphere. Israel restored is the occasion of the display of all the characters of God's dealings with the world as to His righteousness and judgment; and, by the introduction of the personal history of Christ in His rejection and exaltation, of deeper principles of His dealings relative to the person of Jesus, as the center of all economy. It is Jewish, but Jewish as to circumstances which concern all mankind.
Thanks to Jehovah characterize its introduction proclaimed by restored Israel, and witness His mercy their well-known song in the end. Verses 2, 3, especially call for this praise in the circumstance of Israel. The psalm itself speaks of the restoration and, though there was a similar deliverance from Egypt, that shall be nowise mentioned; for they shall not say, Jehovah liveth who brought them up out of the land of Egypt. " They wandered ": therefore verse 4 I take to be on their return in the latter day; they had been (ver. 10) sitting in darkness; " for he hath broken the gates of brass." (Ver. 16.) So of their tossings on the sea. From verse 32 is what happens to them after they find their place in the land; and though they are then punished and brought low, yet all iniquity in result shall stop her mouth. Those who observe and understand these things will, in spite of and even through all the miseries of Israel, as ever, understand the lovingkindness of Jehovah. But His dealings are a pattern of instruction for the children of men in these days; and they are called (ver. 31, 32) to execute this praise in Israel, in the assembly joining with them.
In Psa. 108 we have the full political arrangements under the glory of Christ. God is to be exalted; Messiah, as man, addresses God; and Jehovah Himself with God making His glory as man the expression of what He is thereto subservient. Jehovah among the peoples as chief of Israel, for His mercy is above the heavens, and His truth above all seats and ways of authority or appearances which may pass through the heavens. He, even God, is to be exalted, that His beloved, the Messiah, Israel in Him, may be delivered; the right hand of God's power is to be manifested. Verse 7: God answers (Elohim) in His holiness from which He cannot depart-thus generally. Verse 10: Edom is singled out, long and specially hostile (see Obad. 1:1, 3, 71The vision of Obadiah. Thus saith the Lord God concerning Edom; We have heard a rumor from the Lord, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle. (Obadiah 1)
3The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground? (Obadiah 3)
7All the men of thy confederacy have brought thee even to the border: the men that were at peace with thee have deceived thee, and prevailed against thee; they that eat thy bread have laid a wound under thee: there is none understanding in him. (Obadiah 7)); and Messiah in the name of Israel demands who will go out and bring him into Edom, the center of hostile power (so in many passages). Man's help is now vain; God will do it-God's immutable glory leaving all earthly appearances far behind, and producing its own upon the earth. Israel concludes, thus encouraged, " Through God we shall do valiantly."
Having in Psa. 107 the providence, and in Psa. 108 the determined glory of God, we have now (Psa. 109; 110) the part of Christ respectively in rejection and heavenly glory, until His manifestation. In Psa. 109, as the poor man entirely and self-emptyingly dependent upon God; but therefore the prey of the treachery and wanton, but proud hostility of the Jews and those who lead them, who were guide to them who took Jesus. The Jews are manifestly noticed, as verse 4, and Judas, but both headed up in the wicked man who shall be set over them -the representative of both the Jews and Judas; but after all, it was all the Lord's doing; and then let them curse, but " bless thou." Verses 29-31 are faith's estimate as from the Lord's truth of the result.
Psa. 110 We have on this rejection of Messiah the answer of Jehovah, and Christ recognized in the midst of all this suffering and rejection by His Spirit, even in the mouth of the most exalted of Israel, and of all Israel as Lord. David in Spirit calls Him Lord. Foes He had found plenty-the same as all; for His love they were His adversaries; but He was to sit at the right hand of Jehovah until His enemies were made His footstool. Hereafter Jehovah would send the rod of His power out of Zion: He should rule, instead of suffer, among His enemies. His people should be willing, not in the day of His humiliation, but of His power. " The dew of thy youth י' is, I apprehend, the progeny given Him in Israel instead of fathers in that day. Moreover, Jehovah hath sworn He shall be a priest after the order of Melchizedek. He does not say He is on high-that was not Melchizedek's place, but a royal priesthood of the Most High, possessor of heaven and earth, though the title of His life is not on high. Further, there is a day of Adonai's wrath as well as power. " He shall smite through kings in the day of his wrath." He shall in that day judge also among the heathen which shall be His empire, powerful and decisive His judgment. He shall smite not only many, leaving there their carcasses, but the haughty head of a great country. I used to think this Antichrist; but it does not appear to me certain that this is not Gog, for he is exercising apparently his authority rather amongst the Jews than amongst the saints. We may inquire more of both, for both are true, but it is rather, I conceive, Assyrian. Verse 7: He shall be humbled, in dependence on the refreshings of God in the way: therefore shall He lift up the head. The other had exalted it, and he shall be brought low. Such is the proposed glory of Messiah as such, as Jehovah's answer to His adversaries' betrayal and humiliation.
The three psalms which follow are the joint Hallelujah upon these things.
In Psa. 111 Messiah leads the chorus, or instructs it rather, of the assembly of His people of the upright. The works of Jehovah in providential power for the accomplishment of all the promises of His covenant are the theme-redemption for them, truth for Him-power and judgment. His covenant proved and established also, as commanded forever. It is holy glory proved in it-the fear of Him-the way of understanding despite of all the rebellions of man.
In Psa. 112 the difference of the character and results (as God's part previously) of these fearers of Jehovah who delight (for the heart is active in these things) greatly in Jehovah's commandments. Here now is the way even of earthly grandeur, but the desire of the wicked shall perish, the dealings of the
Lord, the result and character of uprightness, and His fear in man being shown.
The results break forth in praise in the chorus of those happy through it. Christ summons them in spirit, thus blessed at their head, to praise the name of Jehovah, the subject of the hallelujah in each; for none is like to Jehovah, the God of that people high above all the heathen and His glory above the heavens, all things in heaven and earth united under His possession, and specially blessing the poor and lowly Israel. This is Psa. 113 Note, His name is to be praised to the end of the earth.
Psa. 109 and 110 having brought in the rejection of Messiah by the Jews and His exaltation to the right hand of Jehovah, and so judgment on Antichrist, or at least the head over a great country, on account of His humiliation (it may possibly mean, and, more probably, Israel's after enemies, not Antichrist), then the relation of Jehovah and Israel and what is connected with it, Psa. 114 begins the application and effect of this to the earth -the effect of the presence of Israel's God. It recalls to the earth-to what happened when Israel was first delivered by Him. But Israel was now brought back to refer to God. Their souls were in communion with Him and their minds were so full of Jehovah Elohim that they say' Him ' without mentioning Him. They know Him as their God and conceal His name as it were in a sort of secret triumph as belonging to themselves, and put forth only His works, until having stated them, the psalm calls upon them to triumph before Him, the God of Jacob. There is great beauty and natural power in the structure of this psalm. Of old time this was the case. Israel went out of Egypt; Judah was His sanctuary and Israel His dominion. What happened? How did nature quail before Him, before this power in Israel, before Israel coming forth! What ailed the sea and the mountains? Tremble they now at the presence of Jehovah, the God of Jacob. What joy for Israel! It was the earth, for in Jacob He is in the earth, and when Jacob says, Tremble, he still remembers that to him He was a God of grace. He turned the rock into a standing water.
Psa. 115 But though Israel may boast themselves triumphantly, turning to the earth when it looks on high, it can only say, He hath done what pleased Him. " Not unto us, not unto us, Ο Jehovah," the expression not merely of humble consciousness but of righteous desire. " Unto thy name give glory; " but His name is identified, for He has identified it, with them: " for thy mercy and for thy truth's sake," for thus His name was manifested towards Israel. If only truth, then must Israel have been rejected, for they had crucified their Messiah as well as broken their law, but the promises of Jehovah must not fail because man does; and therefore in His inscrutable wisdom He brings in by mercy the accomplishment of His truth, and when (instead of going about to establish their own righteousness, they stumble at the stumblingstone) they take mercy as their only and just hope, then the truth is re-established according to God's own promises and heart, and Jesus is owned as the way of it; for grace and truth came by Him, and, though rejected, will be established with greater additional splendor and glory by Him. This then was now different-a ground for Israel, not the law. The law was given by Moses-that was their righteousness. But they had failed, utterly failed. Such is the ground Israel rests on then, and the question can really be raised between God in Jacob and the heathen acting in scornful despite of their old sorrows and present abasement, saying, Where is He? The answer is of faith. Though Jesus may not yet be publicly manifested, yet by the Spirit of Christ in the midst of them " our God is in the heavens," and as to all the prosperity of the Gentiles and their abasement, they say, as Jesus on the non-repentance of Israel, " He hath done whatsoever he hath pleased." The heathen idols are nothing (compare Isaiah from chapter 40, where the question is raised and the humiliation of Christ also brought in), and so they that trust in them. Then the Spirit of Christ thereon turns and addresses itself to Israel, " Ο Israel, trust in Jehovah," and asserts also the mercy-He is their helper; and then the promise of millennial blessing from verse 14; but Jewish and earthly then opened. Verses 17, 18, are full of blessing, but blessing for Israel on earth.
As in Psa. 115 the Spirit of Christ entered into the confidence of Israel on the footing to them of mercy, so in Psa. 116 into the sorrows in sympathy. Then, as mercy was to them merely, it begins " to us; " here, being their sorrows, it begins at once, " I love Jehovah," though in answer to a cry, for He cried for them (that is, in the world); and was just the One that did, taking their sorrows. Present salvation was the point, when only faith in the Lord could enable Him to speak-such was the persecution. Death so wrought in Him (not θάνατος where this is quoted, as the portion of the remnant partaking of the sufferings of Christ; but νέκρωσις), but here still referring to the Jews' portion. " I will walk before Jehovah in the land of the living," which the Lord as amongst the Jews sought, " if it had been possible; " but it was not, " for sin was in the world." The corn of wheat must fall into the ground and die-a man must be born again. But the apostle uses it in the energy of the Spirit, when the sufferings of Christ abounded in him, always bearing about, etc. And after all, if even bitter things were reserved for them, the hairs of their head were all numbered. Satan could do nothing unpermitted (and thus for glory and sowing precious seed of faith, showing them there was a better resurrection, so that with us men could be baptized for the dead), for precious in the sight of Jehovah was the death of His saints. He did not lightly permit it. Ο for faith to go straight on in this confidence, not fearing them which can kill the body! And if we have to say, "All men are liars," still speaking because we believe, because we trust in the living God, we shall soon say with Paul," Thou hast loosed my bands." " I am thy servant " (not to their enemies). He hath delivered us from so great a death, and will (though life was despaired of,) for precious in the sight of Jehovah was the death of His chosen One. Specially will this be manifested in the latter day for the remnant; in the land of the living will they walk before Jehovah. The flesh of the elect will be saved; for their sakes the terrible days will be shortened, and the vows of the Lord will be paid in the presence of His people (that is, the Spirit of Christ in and as the Head of the people, whom when thus persecuted He call " me " in like manner). " In the courts of Jehovah's house, in the midst of thee " (it is addressed as a present thing') " Ο Jerusalem." The union between the Church and Christ, and that between the Jewish remnant and Christ, are different: we being His body, and therefore in a heavenly manner, being one spirit with Him; the other, as their Head and standing for them in present blessing and manifested, yet still completely taking their cause as His own, and in His Spirit entirely one with them; and " therefore" in this sense, the passage alluded to in Paul's quotation, I believe, has its force; the latter however was during life, and so with the remnant. Light is here also thrown on the going out of the remnant of Jacob as dew; the preaching of the gospel of the kingdom, a more general expression (John baptized could do that), and the outpouring of the Spirit. (See 2 Cor. 6:99As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; (2 Corinthians 6:9) Psa. 44:2222Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter. (Psalm 44:22); Rom. 8:3636As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. (Romans 8:36); 1 Cor. 15:3131I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. (1 Corinthians 15:31).) The practical connection of the then Jewish remnant with those of the latter day, and those with Christ, may be farther searched out, for it clears up many things; in this also Matt. 24 is involved. We do not attach sufficient importance to the remnant in this character. The Lord looks at it especially.
We must remark that Psa. 116 is a psalm of thanksgiving, and on the principle recognized above. He does not love the Lord as under the law but as first loved-as for deliverance because heard when judgment and evil were upon his soul. Christ leads this thanksgiving or return of heart to Jehovah, saying, our God is merciful. (Ver. 5.) It is the thanksgiving cry for deliverance producing love: and love, a voice of praise and thanksgiving in remembrance of their estate. The vows are now to be paid, and they can be paid in the midst of Jerusalem, for the deliverance is wrought. (See Psa. 42:3, 43My tears have been my meat day and night, while they continually say unto me, Where is thy God? 4When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday. (Psalm 42:3‑4), and the position there.) Then they are under the sorrow. Here the Spirit of Christ puts Himself in the place of deliverance. Then it was the people we have heard, and Christ the object as King. Here He Himself leads, as a matter too of individual joy to His people. " I love Jehovah." This makes the position quite different, more near, and a matter of affection and intimacy because of what was wrought, and Christ intimate with Jehovah in union, but as helped, and the people having put Himself in their place, His hand laid on both. This makes this last Psalm (116) more blessed. It is His own Spirit rejoicing in the deliverance as one of the people, and so saying " our God."
Paul quotes both these passages in 2 Cor. 4 and Rom. 8 There is an analogous exercise of the Spirit in us. We may look at Christ taking us as united to Himself, and so presenting us before God, and thus in the highest perfection and place before Him; and also as in us looking up toward Him and saying, " our." The Spirit realizes our union, and then all is liberty and joy because for us accomplished. The Spirit realizes our position and looks up to Him alone there, saying " our; " and here is the difference of the remnant there. Now, or in the apostolic days, when we speak of union, we speak of glory, and perfection, and rest; whereas in the suffering we are substitutes for Christ in the world, though it be only by union we can go through; and we say, as it is written, " I believed," etc.-" we also," and therefore adds positive resurrection de facto as to the direct testimony; whereas He says," I will walk before Jehovah in the land of the living," and the bands are loosed-the power is shown. (2 Cor. 1.) Whereas the sufferings being before them as their portion before they find Christ, He comes down as it were, and enters into them, and says, " I;" and thus, while there is a strong connection, there is a real difference. The moment it was a mere fact, and Christ looked at as an object, it could be taken up directly, as it is written, " for thy sake are we killed all the day long; we are appointed "-this was common to both.
In Psa. 117 and 118 the results are fully brought out.
In Psa. 117 we have all the nations called into the blessing and praise of Israel's deliverance. It is still the mercy and truth of Jehovah. Jerusalem having now been made a center, they are called around; the possession of blessing in mercy begets the spirit of blessing. Though once forbidding to speak to the Gentiles that they might be saved, because they rejected mercy, filling up their sins, for wrath was come upon them είς τέλος. Now they had tasted mercy, and they can say to the nations, Praise Jehovah, for He is merciful to us. Here note, too, the greatness of the mercy is felt and first put; for so Israel comes in, brought in under mercy, and then the truth (they being morally restored) is proved to have endured and been forever. They could not find it under their lie, yet their lie had abounded to the enduring glory of His truth: under mercy they had come into this. How deep is the wisdom of God!
The next Psalm (118) takes up mercy as enduring forever- not merely the sense of the present greatness of it. But when they saw how God's truth had abided in spite of their sin, they see the incomparable patience of God-His own character celebrated in them as of mercy forever. Israel, Aaron, and all may now say, His mercy endureth forever. As the Lord's going before or amongst the people had been announced to the earth in Psa. 115, so here we have the fellowship of Christ with the national special sorrows of Israel in that day, and thus bringing Jehovah to be with them. (Verses 4, 5, 7.) All the nations had gathered together against Jerusalem, but Christ was there with them in His heart in the trouble. With Him Jehovah could be, for He trusted in Him, and in His name He destroyed them. The adversary thrust sore to make Him fall, but Jehovah was with him. Lastly, Jehovah had chastened Him sore, but He had not given Him over unto death. There were the three points (and so known in an individual soul): the nations around compassing Him; the adversary thrusting sore; and lastly- the real secret deepest in sorrow, yet the key to all deliverance in it-Jehovah had chastened Him sore. Verses 14-17 are the triumph against the adversary, because the Lord must be exalted, trusting in Jehovah's name, of which this is still the celebration. Jehovah's name must be exalted above all these things. Verse 17 is Jewish confidence clearly. This psalm is a remarkable summary of the identification of Jesus and all the circumstances of the Jews in the latter day; and then, in verse 19, Christ's victory through trust in Jehovah in all circumstances opens to Him the gates of righteousness (now this more deeply true, even in the resurrection).
The division of this closing Psa. 118 (closing, that is, as to this subject) is this: first, the celebration of the truth for Israel. Compare 1 Chron. 16:34 and the structure of that Psalm very particularly; 2 Chron. 5:13; 7:313It came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the Lord; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the Lord, saying, For he is good; for his mercy endureth for ever: that then the house was filled with a cloud, even the house of the Lord; (2 Chronicles 5:13)
3And when all the children of Israel saw how the fire came down, and the glory of the Lord upon the house, they bowed themselves with their faces to the ground upon the pavement, and worshipped, and praised the Lord, saying, For he is good; for his mercy endureth for ever. (2 Chronicles 7:3); Ezra 3:1111And they sang together by course in praising and giving thanks unto the Lord; because he is good, for his mercy endureth for ever toward Israel. And all the people shouted with a great shout, when they praised the Lord, because the foundation of the house of the Lord was laid. (Ezra 3:11); Psa. 106; 107; 136 The Psalm in 1 Chron. 16 is a summary of the heads of what Jews are interested in as the ground, exhibition, and resting-place of confidence in the latter-day, but there only the blessing and prayer; for it supposes the first step of blessings in accomplishment, and accordingly can rehearse together the statement, " Mercy endureth forever," and omit the intermediate miseries. Then the summons to each sort of persons to use the song, verse 5, Messiah for Israel and trust in Jehovah, and that answered to verse 9. Verse 10, the circumstance of Israel in the latter day as to the nations. Verse 13, the adversary's part, this Satan, and by Antichrist, but the adversary. Verse 18, Jehovah's hand in it-chastening, but preserving. Verses 10-13, therefore, are in a manner a common subject. Verse 19, Messiah takes the advance, being in this now living, accepted position, and then it is the Lord's relation with Israel in connection with Messiah, not Messiah's connection with Israel in respect of the evil-that was once true. Messiah's grace in subjecting Himself to their sorrows in this, though they esteemed Him stricken, is the way by which He can take them (now again at the last recognizing Him) with Him into the blessedness which (as their head, as the righteous Son) He is going into. The Lord's own use of it makes its force and application manifest.
I question whether it should not be (ver. 27) Jehovah is El (the mighty God).
Psa. 119 This exceedingly beautiful and well-known psalm appears to me to be this: other psalms testify of the circumstances surrounding the remnant as having the Spirit of Christ by that Spirit; this of their state, the Spirit of Christ in them expressing that state, the law written in their hearts, the judgments being executed. Thus there is what shows the Lord's interference, so that the sense of this is expressed, but not yet deliverance finally from the oppressor, their estimate of their whole condition, under and as connected with their circumstances, the mind of the Spirit of Christ in them. It is most interesting in this point of view:-all the holy yet humbled thoughts and feelings of this poor people expressed in the now returning righteous confidence of their delight in God, breaking forth to God, who has put His law in their hearts when He is interfering for their deliverance. Its moral depth too is admirable and blessed in instruction and joy; and our delight in His holy will (the expression, and commandments, and holy roots of His will); for we know His law is spiritual and we carnal. The condition, however, prophetically in strict application is a Jew, a godly Jew, in that day.
From Psa. 120 to Psa. 134 is confessedly one series of psalms and ought to be viewed together; they are the songs of Zion, describing, if I may so speak, the process of their restoration. It supposes them to be already altogether in the latter-day times and that in a very definite character. Indeed generally they are retrospective of its earlier character, and, to say the least, commence with the certainty of the destruction of Antichrist, and this is entered into rather by a retrospective operation of the Spirit. It is on the whole of it rather the restoration of Israel-all Israel: that is the subject (the people leaning fully on Jehovah as one they knew and that distinctly, and He known and recognized, and they knowing Him and openly owning Him as their resource not in any uncertainty of position). It has more the character of a recital of what they had been enduring than the expression of those who had none that cared for their souls.
Psa. 120 " In my distress I called on Jehovah, and He heard." This first part tells the cry under Antichrist. The judgment on the false tongue for deceit was his, and characterized him; as Christ was the Truth. The next is the sorrow of sojourning among hostile powers, much connected with Gog. Kedar would come and Mesech before the last capture of Jerusalem, with whom they had no wish for war, but who were men of violence-were not godly men, still less had God for their habitation. They were weary of their spirit.
Psa. 121 They will look around them to the hills for help. Whence should it come? Ah there is the well-known truth for Israel! My help comes from Jehovah, who hath made everything man could trust in. He keeps Israel. He never slumbers or sleeps-a secure guardian: no power of evil shall smite them. The Lord shall preserve their going out and coming in from this time forth for evermore. The first of the two, the evil to which they were liable; the second, their sure, safe, and secure refuge, and that forever.
The happy results in worship (the third part of the sentiments of the delivered remnant, the happiness of Christ in them) is in Psa. 122 It is ever Israel in all this. These three psalms are rather prefatory, such as will be used; but retrospective, as I have said, not historical. From Psa. 123 we enter more into detail. They respect the full restoration, in one form or another, though it may not be viewed as accomplished in them all.
Psa. 122 then is the joy of Christ's Spirit in the fruits of it in others in actually going up; but all is restored joy of Israel, and verse 4 in assembled thanksgiving of worship in the temple; verse 5 is judgment-His delight in the place of judgment. The Lord's heart who once wept here goes out in yearnings over His beloved Jerusalem; and, calling to prayer for its peace, pronounces peace upon it. Two great motives too, animating to the brethren and glorifying to God, draw it out. Them He still is not ashamed to call brethren and companions, and having so blessedly named, He (at once introducing them into full connection with the glory and blessing) says," Because of the house of Jehovah our God, I will seek to do thee good." Nothing could be added to this.
Psa. 123 The intercourse is all here entirely with Jehovah and expresses their position and feelings towards Him. It is this rather than the circumstances that are entered into. They are occupied with themselves and Him, because with Him. Jehovah is looked at as dwelling out of the reach of circumstances where evil really was. Then out of the reach of circumstances the believer could direct his heart, and then there was the ground of patient faith. As Psa. 119 gave the position of the Jewish remnant as regards law in that day, so this as regards faith. It was their condition as to their heart that was in question or expression. They wait on Jehovah their God, who is in the heavens, as the eyes of a maiden or a servant to her master and mistress-helpless, and who have no business, till they get the word of their master, until He have mercy upon them. Patience, submission, the consciousness of no desert, yet the confidence of mercy-this characterized this waiting people. Then their sorrow and despisedness was an occasion for mercy-a plea; and so it is in their mouth, and so ever when one is in this disposition; so in the plea of this confidence of mercy they have to wait. They have nothing else to say but this is strong in the mercy and lovingkindness of Jehovah. There were others at ease and proved they were associated with, and dependent on, Jehovah. This was the blessed, holy, and submissive position of heart of the remnant. This was the perfection of faith in their position, the expression of the Spirit of Christ which enters into all our conditions. In all their afflictions He was afflicted.
Psa. 124 It was well they did trust in Jehovah. For if Jehovah Himself had not been on their side, in man all help was utterly lost. Men rose up against them, and the proud waters had gone over their soul, but it was the occasion of their being able surely to say, Jehovah Himself was for them, for there was none else, and to Him they had looked. Such is the effect of extreme and hopeless trouble-in Jehovah's deliverance, the clear certainty that Jehovah is for them. This Israel might now say-a long last word in the revolt of the sorrowing but still loved people, Jehovah is on our side. " Blessed be Jehovah " was now therefore their word. The snare is broken, they are delivered, and they could say now with experience, " our help is in the name of Jehovah who made heaven and earth." This great and hopeless trouble thus becomes the certainty of Jehovah's being with them.
Psa. 125 Here is the celebration of their distinctive confidence. They can now speak about it in the maturity of peace rather than the joyous excitement of deliverance, when they were just saved from being a prey to their teeth. They that trust in Jehovah shall be even as mount Zion which abideth, for the peace of mount Zion is now a witness of deliverance-the same mount Zion as of old, the seat of the gracious counsels of God uncovered. They trust in Jehovah-have the same portion as the mountains round Jerusalem. Verse 2, Jehovah is around His people, and that henceforth even forever; but then it was a distinctive blessing. It was judgment, the rod of the wicked, and then came against them: it should not rest on the lot of the righteous, there was no peace to the wicked; and this applied to the wicked among Israel. It was not a distinction merely between Israel and the nations, but a distinction in the deliverance of the righteous remnant; so the prayer is for them, the good and upright in heart. As for those that turn aside to crooked ways, Jehovah gives them a portion with the wicked; but there will not be now any more. Therefore, numbered with Israel, peace shall rest with Israel; now accepted and righteous before God, the righteous remnant becomes the nation.
Psa. 126 This restoration of the captivity of Zion is now specially noticed. The very heathen were astonished, and noticed the hand of Jehovah for them, and the echo of praise came from His people: " He hath done great things for us, whereof we are glad." How simple and eloquent this word! Verse 4 takes the restoration of the captivity of Zion as the fullness of the restoration of the whole people. Verse 5 is the joyful experience of Israel, the humbled and sorrowful remnant grieved and laid low, but with godly sorrow now reaped with joy. But there was One above all who had sown precious seed in Israel, and in love as well as righteousness, and in both continued. He had been a man of sorrows and acquainted with grief, their faces hid from Him; but now He filled His bosom with the sheaves, for though sown in tears, the seed was indeed precious seed, and the fruit sweet to His taste, and the joy of His labor of love- now He reaped it. The husbandman had had long patience for it, and waited the early and the latter rain; but now the precious blessed fruit came. First laboring, He now partook of the fruits; He came again rejoicing.
Psa. 127 This is for Solomon, in which character Jehovah builds the house; and we have the expression of the experience of the utter folly of all carnal Jewish expectations and efforts. They might have built the house, and great stones and buildings be there: it was in vain. The Lord did not own it. They might have watched the city, but they had awaked in vain: all had been in vain for Israel till Jehovah arose and had mercy. These Jewish blessings flow forth as upon earth in a gratuity given us-blessing in Jehovah's peace.
Psa. 128 It is the fearers of Jehovah that enjoy this blessing; yea, even to children's children. All the associations of their hearts would be satisfied. It was out of Zion Jehovah would bless them, and they would see the good of Jerusalem all the days of their life. How of Jehovah-and yet how truly earthly, and of man, of human nature, these blessings are!
Psa. 129 particularly takes up the enemies, these desolators. Many a time had they done it. And so indeed it was from the days of Chushan-rishathaim onward, till Nebuchadnezzar king of Babylon broke the bones thereof; and after, in their yet worse and more terrible (because more real) desolation, their back had been plowed in and long furrows made. They had just to lie down and be treated at the very will of the enemy who had enslaved them. Yet, wonderful mystery, these had not prevailed against them. But there was One who said He was for them-One who in all their affliction was afflicted. His Spirit now taught them to speak in the recognition of the ways of God; and then comes the sum, for Israel, through mercy, now stood in righteousness. Jehovah is righteous; He hath cut asunder the cords of the wicked. Their character was now brought out: they hate Zion, with which Jehovah in grace was now identified. But there was not blessing from God or man upon them, when Israel should blossom and bud and fill the face of the world with fruit. No mower would fill his hand with them, nor any goer-by say, " The blessing of Jehovah be upon you."
In Psa. 130 we have Him who truly took this place; and though true of Israel, by Him and in His Spirit casting from the depths His soul on the Lord, and therein leading Israel into all the blessing of its forgiveness. This was the true hope of sinful Israel-the new ground, not under the law at all, and then looking for no other hope but waiting for Him; and so in verses 7, 8, His Spirit fully teaches them. The place-of the cry is the leading point here. The place acknowledged Christ's Spirit, who had been in it, taking His place with them in it, and putting loved yet poor Israel into the place of God's thoughts and its true comeliness in it-acknowledgment, faith-but that in mercy. His answer (that is, the answer of the Spirit of Christ) is in verses 7, 8.
His place of holy subjection and littleness is brought out in Psa. 131; and so was the place Christ had taught them and taken. He knew all things, but He had put Himself into the place of quiet subjection to God's will, and therein was in the way of blessing. The things which were revealed He took up and taught to Israel; and there Israel found and would find its blessing. The Spirit is the spirit of all learning and instruction; but it is not the character of the Church's language, but of the quiet child-like subjection of Israel, entering as an obedient child into the place of its hope.
Psa. 132 First of all David's (that is, Christ's) sufferings are the basis of all. Next it is sovereign grace; for responsibility, even under the mercy declared through Moses, was closed when the ark was taken captive by the Philistines. There could be no day of atonement, no blood on the mercy-seat. Ichabod was written on all. God had delivered His strength into captivity, His glory into the enemies' hands. Sovereign grace raised up Samuel the prophet, and then David who brought the ark not into the tabernacle at all, but to Mount Zion, which was thus the seat of sovereign grace in power as contrasted with Sinai. God is called on to arise into His rest; for He will rest in His love.
Into God's rest we are to enter, when His love will be satisfied and His nature perfectly met through the fruits of it, as in Heb. 4:4, 54For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. 5And in this place again, If they shall enter into my rest. (Hebrews 4:4‑5). Christ will see of the travail of His soul and be satisfied. Hence it is God's rest and of the ark of His strength -a new thing. It is not, " Rise up, Jehovah, and let thine enemies be scattered," and " Return, Ο Jehovah, to the ten thousand thousands of Israel." But then man's (that is, the saint's) rest is only in this-" Surely I will not come into the tabernacle of my house, nor go up into my bed; I will not give sleep to mine eyes, or slumber to mine eyelids, until I find out a place for Jehovah, an habitation for the mighty God of Jacob." His rest, his heart's rest, could only be in the rest of God perfectly glorified. Here we find the rest of the saint's heart in its desires identified with God's, so that it can have no rest till He has rest and is perfectly glorified: a vital principle, the effect of being partakers of the divine nature. And this, we shall see, brings one in this blessed way into God's counsels; as it is written, " Who hath known the mind of the Lord? or who hath been his counselor that he should instruct him? " But we have the mind of Christ-the Holy Ghost by the word leading us into all truth. (Compare Ex. 15 and 29: 46.) Our rest is entering into God's rest-an infinite blessing.
But the desire is right according to man, the answer is according to God; the desire is right according to the divine nature and ways, but the blessing according to the riches of grace. The desire (ver. 8) is that Jehovah should arise into His rest, He and the ark of His strength. For the strength and faithful covenant-working of God enter into rest when all is accomplished. The answer (verses 13,14) is, " Jehovah hath chosen Zion; he hath desired it for his habitation. This is my rest forever: here will I dwell; for I have desired it." It is more than asked, clearly more. The heart led of God has been brought to desire what is God's desire and the object of His election.
So the desire (ver. 9) is that Jehovah's priests be clothed with righteousness, as John the Baptist's father; and the answer (ver. 16) is, I will also clothe her priests with salvation-the full final deliverance of God. The desire is right: righteousness becomes them. The answer is from God, and becomes Him in the power of His grace. The desire again (ver. 9) is, that His saints may shout for joy. All right: the renewed heart must desire the prosperity and joy of God's chosen. And God will give it abundantly (ver. 16): " her saints shall shout aloud for joy."
Remark another thing. In the desire they are Jehovah's priests, and Jehovah's saints-" thy priests," " thy saints." It is so as to " the rest: " and as to the rest it is repeated (compare verses 8 and 14); but as to Zion, This is my rest. And this is what we want: nothing else will do or would be rest. But as to the priests and saints the answer does not say " thy," but " her," that is, Zion's. They are His; but so perfectly does God own the complete association of His people with Him in rest and blessing, that the priests which are His He calls hers (for they do belong to Zion), and the priests which are His to be hers. This in the identity of the rest is of unequaled beauty.
I have omitted the desire (ver. 10) not to turn away the face of God's anointed. The answer (verses 17, 18) also is more: the horn of David is to bud; a lamp is there ordained for Him, and His crown shall flourish on Him. That is, He goes beyond the wish. But note it is " there "-in Zion. Christ literally is King there, as in Psa. 2 There too it was first sung-" His mercy endureth forever; " for it had blessed Israel after all and in spite of all, and found in the end of His responsibility the occasion and beginning of His perfect grace. We see the outgoings of His goodness in that which He will do for Zion.
Psa. 133 The person of the high priest represented the whole people. But the power and anointing of the Holy Ghost in the fragrance of grace was that which united the whole people; so exactly in Christ-one Spirit and one body. They shall in that day appoint themselves one Head; they shall not be two peoples any more in the land, and this not only in form but in Spirit and unity of blessing. Hermon caught in its lofty head the dew or produced it; but it fell in the central place of divine blessing, thus ministering the power of unity. Hermon was called Zion, but it was with S, not Z. This seems to be Zion as we ordinarily understand it, where Jehovah commanded His blessing and life for evermore. It was the place of grace, the hill of grace. Though Hermon, whose head was in heaven as it were, was the attractive place of dew. it was the dew of Hermon, but it fell on Zion. The Spirit will be poured on them from on high, and Ephraim will no more envy Judah, nor Judah vex Ephraim.
Psa. 134 Zion thus established, praises rise. Men by night in the sanctuary at peace there, His servants, stand in His courts; and as once the day only brought clearer light on their sorrow, now the night itself is awake with the praises of Jehovah who has restored them and given them cause for praise day and night; and He who has been the center and power of this blessing-David-is now in Zion which Jehovah has chosen. They bless out of this seat of grace and royalty. The sanctuary owns the royalty-the seat and place of blessing. He who has made heaven and earth, the Jehovah of His people, the Creator of all things is in this power called to bless Him out of Zion, the place of grace and desire to Jehovah. It is not Sinai now; Psa. 132-134 all center in Zion. Jehovah has chosen Zion-commanded blessing there-blesses Messiah out of Zion. Surely the people is restored now. The priest blesses Jehovah and calls for benediction from Jehovah on Him from this seat of royal grace. Thus is Christ placed, as the remembrance of David and his afflictions, who had no rest till a place was found out for Jehovah: heaven and earth the compass of heaven, but Zion the seat of peculiar blessing; Psa. 133, especially priestly blessing, as Psa. 132, the king. Psa. 134 brings both in, pronouncing and ministering praise and the blessing.
Psa. 135 This and the following psalm seem to me to be the praise to which the songs of degrees have led. Jehovah is celebrated, the name of Jehovah, and is called to be by the servants of Jehovah. They stood now in the house of Jehovah, in the courts of the house of their (Israel's) God. Jehovah had chosen Jacob for Himself. Israel was His peculiar treasure. He was great, and Israel's Adon above all gods. Whatever Jehovah pleased, He did with universal power, as in creation and providence, and that power in delivering Israel, judging their enemies, exercising divine and righteous authority over them in favor of His people, and using that righteous sovereignty in preparing a place for a heritage to them. Verses 13,14, remarkably take in the record of the name of promise to the fathers given to Moses, as in Ex. 3; and of sovereign mercy in their utter destitution, Deut. 32 The heathen are therein shown their vanity. Verses 19-21 take up the full Israelitish located blessing according to the ordinance of God in Israel, not His in them, but their return to Him as blessed. At least they are so called in, and in spirit summon their companies, and close with the utterance of the praise itself with a final hallelujah as it began.
Psa. 136 takes up the well-known hallelujah, Israel's chorus, " for His mercy endureth forever." The present occasion of their praises proved that mercy endureth forever, and that that mercy had really gone on unceasingly, and had preserved them (through their rebellions), and remembered them, as Deuteronomy had said, in their low estate, redeeming them from the hand of their enemies. It still takes up the almighty sovereignty of God, Jehovah, and takes up the same elements of power, but adds Israel's sense of mercy, and that, its having endured forever, enabling it to take up this very praise now. " He remembered us in our low estate." Then indeed it is that praise really comes out from a humble spirit, and mercy known now, and known in unchanging favor in personal blessing, yet more glorious and lovely, because a love which flowed from itself, not caused by the object, is added to the praises as the sinner's only basis for them all. It is a beautiful expression of this; and the mind, thus taught, recounts them with happy particularity- power, wisdom, skill, grandeur of governance in the objects formed in their proper order, judicial and mighty power in deliverance to the people, for the Creator looks at them, and they are immediately associated with creation in its blessing. He did everything in controlling power over creation for them. Distinctive in judgment, Israel passed through, Pharaoh overthrown. He led them with unceasing care when there was no way, and smote their enemies when they would have checked their entrance into their inheritance, giving their possessions to them His people, and after all redeemed them from their low estate, for indeed His mercy endured forever; and then blessed in providence all the race of man and the animal creation too, for to this His mercy reached-the God of heaven whose mercy endured forever. It is not here " of earth " merely; for it is for them as much to look up as the Gentiles who had the earth, and the Church, apt to think God did not mind the earth, to look down and own Him the God of the earth. Messiah's reign in that day shall prove Him gathering both their dislocated elements-failing Israel on earth, and a failing Church for heaven-into perfection and stability.
This closes, I think, the rising up by degrees to Jehovah's house, where this or these are sung. What follows takes a wider scope and yet looks back to the interval which has been entirely omitted in these two psalms-discipline and sorrow and humiliation for sin by the way the people visited.
The former two took up merely the land in their introduction into it, and looked at them then in their low estate, and this, whatever its cause, was looked at as an object of compassion. Mercy forever was the word, and they could truly sing it then. Circumstances are entered into here, connected with visitations and sorrows in strange lands and deliverances there, and all that was associated with Israel's state when far from Jehovah, and Lo-ammi indeed really written upon it-quite another and different aspect of things.
Psa. 137 This therefore gives an important character to this psalm-the period of Israel's rejection, and the impossibility of praising the Lord in such circumstances. It is the Spirit thus in the remnant. Faith put to the associations of God's glory with Israel, but for that reason incapable of uttering the Lord's songs. They might (with a sort of holy boldness in God's own principles and holiness, yet with bowing of heart) say, as elsewhere-" Praise waiteth for thee in Zion." Jehovah had His own law, His own place. This He had made Israel's: were they to forget this? It would have been slighting His favor, renouncing the specialty of His mercy. Babylon they might get-they had got into: their sins had brought them there; but there they must at least hang up their harps, weeping because for them the place of this world's careless and apostate glory. For indeed, if in sorrow, they were identified with the place of God's glory in the earth. Their portion, if the Spirit of righteousness was in them at all, was sorrow then. Well, Jehovah too was very sore displeased with the heathen that were at ease. He was but a little angry, and they had helped forward the affliction. For good He suffered His people to be afflicted, for righteousness too now, but still they were beloved. Now the testimony to their righteousness in sorrow is rendered to them by the Spirit there. And this is the blessed point of this psalm; even if carried away captive, there were those of whom Zion's sorrows were the sorrows, and, in spirit, Jerusalem, the Urim of God's peace, preferred above their chief joy. They, when free, could say this in the truth of the spirit of their state then. So shall it be in the latter day. All the intervening sorrow of a separate people in judgment is witnessed and owned of the Spirit of God. Then we have the three great powers of the world or cities that concerned Zion; but they were Zion's songs, not to be sung but there. " Babylon " (if it could be said for judgment, full judgment, was not yet come about) " who art to be destroyed "- haughty evil. He who would be blessed is he who executed the judgment on it. Then there was a third party, haters of Jehovah, who would be found liars; implacable enemies of Jerusalem, hating it just because it was Jehovah's, and they were miners of it; but as they dealt thus in the day of Jerusalem, Jehovah would remember them. We see thus that deliverance from Babylon (and so we may add its fall) precedes its destruction; and before they can triumph in the setting-up of Zion, they can, as delivered, and with the remnant's feelings, speak of their previous position as one that had been. Though Babylon was not destroyed, and Edom yet to come up in remembrance of judgment before God, Jerusalem was still to be spoken of as one remembered, not forgotten-not as one which they possessed and dwelt in peace as their glory. But Babylon is spoken of as one remembered too, and yet in existence. There they had done so and so; and he would be happy that destroyed her; and Edom, still viewed as in power, to be visited of the Lord. It is thus a very instructive and pointed psalm, as well as exceedingly beautiful in its spirit and strength of association with Jehovah in the sense of the appointed place of His favor, blessing, honor, and glory. Jehovah would remember Edom; but Babylon was to have, it seems, some instrumental rewarder of her ways. The judgment on these two closes the psalm.
Psa. 138 than takes up the praise before the whole earth- Jehovah's word. His faithfulness in truth was magnified above all His name. Mercy might have done it and be sung; but faithfulness to His promise in spite of all man's unfaithfulness (see verses 1-3) now shone out in all its glory; and they that blessed themselves in earth would bless themselves in the God of truth. This is a glorious position-the position of the strength of the Spirit, while its tender mercy is true too to the needy and in our infirmities. But this was risen above in His strength now. The holy temple was then to be worshipped toward. Every promise had come out in its own glory in spite of the utter unfaithfulness and utter failure of man. It was true the kings of the earth had not yet come to bow to the glory of the Lord, or yet sing consequently in the ways of Jehovah, and Israel had therefore to praise before the gods. Still this in one sense exalted Jehovah's strength. All was not as yet brought into the peaceful blessedness of acknowledged rule; but Jehovah had appeared on Israel's side, so that they had that glory before all the princes of the earth. Israel had cried in the day of his trouble and Jehovah had strengthened him, and now all the kings of the earth would have to hear the words of Jehovah's mouth and would sing, for indeed it would be and was blessing in the ways of Jehovah; for great (the delivered one now can say) is the glory of Jehovah. Such is the substance of the psalm as regards the remnant, as it is in the period after the destruction of Antichrist in the time of Jacob's trouble, the first great act of judgment in the person of the associated oppressor of the remnant, before the earth is subjected or its kings have learned to bow before Jehovah, the faithful God of His people in blessing. Still the resurrection of the Lord Jesus is the great hinge of this psalm, and when the mighty one of death was against Him in His entering into the time of Jacob's trouble, yet (with Israel against Him, associated with him; so that it could be said, This is your hour and the power of darkness) He was strengthened in His soul with strength and met in His own blessed peaceful dignity their apostate rulers that stood up against Him-was heard in that He feared, and could take the ground of resurrection against all that was against Him; and so in the strength of divine favor could in blessed perfect obedience take the cup and thus seal the certainty of this submission of all to Him in the strength of the Lord over all evil, even in the power of death. We have then in the last three verses the three great aspects of Jehovah's ways-high but having respect to the lowly; reviving His true, loved, faithful servant, though such may be in trouble; stretching forth His hand against the wrath of His enemies, perfecting that which concerns His faithful servant. " For his mercy endureth forever "; and this it is has made way for the glory and manifestation of His truth according to the depth of His wisdom and unsearchable judgments. In Christ indeed, and so of all promises in Him, His word is magnified above all His name-His promises, " Yea and Amen " in Him. Blessed be He who is both Lord and servant, David's son and David's Lord, Israel's sufferer and Israel's Savior (the same love making Him one that He might be the other in divine perfectness).
Psa. 139 The day of Christ's trouble having been thus introduced, the mystery of the Church according to divine righteousness, and searching all things even according to death, is brought in. But the Church being brought out of it stands of course above and beyond the reach of it in judgment, for it stands in the power of it according to the favor due to the person of Christ, and which in Him has raised the Church out of the full result of the judicial fullness of divine righteousness against all that divine righteousness could search; and if it reached heaven or the power of death, the two extremes of that righteousness, it found it in one in perfection, in the other in suffering its full exaction in Him who thus, in it for the Church, and the Church in Him, fills all things. (Verses 17, 18.) The purpose of these thoughts concerning Christ and His glory is referred to, and then, consequent on this, the judgment of the wicked in vindication of His honor (who opposed and rejected Him) and that righteousness may prevail (for in truth His soul was perfect, though He went into the dust of death in its hatred of evil); and so the Church in Him. And thus the searching eye of divine righteousness, desired for it, is disciplinarian and directive-not judicial as to the acceptance of the person. This rests the whole question on higher ground-the highest and fullest ground yet taken in this book as to the manner of its communication to us, and our portion in it. It is the mystery of the Church, but hidden here. It is not, I will praise thee, for I am searched; but, " I will praise thee; for I am... made." The whole Epistle of Ephesians is the Spirit's unfolding and applying according to the full light of an ascended Savior; the force of this psalm is a commentary on it according to the light of the gospel, and its actual accomplishment. Verse 18 is restoration -His place in spite of death.
Psa. 140 The sacred people being righteous and searched, and the wicked to be judged and slain, these in their relative condition are brought in. And, passing on to the condition of the Jewish people, to speak the words of Christ among the remnant as taking up their cause in that day, it looks for deliverance from them on the earth, possibly in the evil man noticing the last enemy rising from within them, especially the Antichrist; and in the violent, those who seek their own will from without against the men of peace and righteousness. Verses 12, 13, show the sure confidence of faith in their circumstances. The psalm, however, is one of character in these He sought to be delivered from-the evil ones and enemies (not designation).
Psa. 141 makes a scene deserving of investigation, and enters into the position of the righteous one amongst the people—his being thrown entirely on the Lord for keeping righteousness, so that he may have no part with the wicked, willing that the righteous should smite him. He will pray for them in their trials, though they rebuke and reprove him. All he wants is righteousness; but he desires to be preserved from the vanities of the wicked. Snares they had laid around, but he was securing himself to God, and desiring this only practical acceptance with Him, Jehovah, and to Him only therefore he looks-instructive lesson. Though willing to be smitten by the righteous, verse 6 implies still an owning of them, but their liability to heavy chastisements; but as he prayed in their calamities (for a blessing is in it, in the cluster), so when chastened and overthrown, they would hear his words, for indeed they were sweet. He knew it before the Lord in the day of visitation: there would be hearkeners. Thus the Spirit of Christ took up the people of Israel found in Jerusalem; as for the enemies, it was deliverance from and judgment. In verse 7 He looks at the relentless evil and violence-murder committed against the nations. He calls them in that-in spirit He loves them still; still the individual believers-for it was now on earth a question-on earth would escape, while the wicked would fall into their own nets. Look at David in the time of Saul, and there is much to guide in the understanding of the psalm. Prayer is the position in which he puts himself, praying the Lord to put a watch over him.
Psa. 142 Here we find the loneliness of Christ and consequently of His Spirit in the remnant; but Jehovah was the refuge in loneliness; and where all failed of man, He did not; and the voice of groaning was the glory of the Lord's only faithfulness. The Spirit of the Righteous and Holy One was overwhelmed. So of His yechidim in the latter day. But Jehovah knew His path, terrible, troubled, and trying as it was; and no man would know Him: not only of the peoples none were with Him, but none of His people. And so shall iniquity abound in that day: so are the saints ever tried. Look at Paul-" no man stood by me; but the Lord stood by me, and strengthened me." See the account of these very latter days in Matt. 24 But when His faithfulness was proved, the righteous would compass Him about. This then is desertion, while His persecutors stronger than He pressed on Him, that is, as to the land of the living.
Then, in Psa. 143, it is not solitariness as to trial, but judgment, that is the question, that Jehovah might be with him- this between his soul and God. Trials existed-his life was smitten down to the ground-his spirit was overwhelmed within him, and his heart desolate; but judgment could not be met by man. No flesh living should be justified. This is, indeed, just what we have learned by the Holy One entering into it. He showed this very necessity of all, and the Spirit in Jehovah's remnant expresses just their sense of this; and He, bearing it as their representative, was heard in that He feared. Still it drew His Spirit for Israel (for Israel here it is that is in question, and that in the truth of their latter-day position, oppressed and having enemies, ver. 5) to the Lord as His resource, for the communion with Him was uninterrupted and unbroken. On the cross vicariously the Lord did enter into judgment, but that is just what makes all the rest true for Israel, and this only as purging. Thence direction is sought-teaching, deliverance, guidance, and the cutting off of enemies, for He was Jehovah's servant. This, then, is the psalm of judgment, and Messiah's and the people's part in it is very plain, and how He could plead this for them, and they by His Spirit in them. The cry is founded on God's faithfulness and righteousness-not on theirs as regards the servant's condition. There was no entering into condition. This, I repeat, was just what Christ proved in the atonement. Righteousness is pleaded in all His relationship with the Lord; and then cutting off His enemies is mercy, and only mentioned as to this which puts mercy clearly ϊη a new place-riddance of the earth, that there may be a land of uprightness and an earth of peace, through the peaceable fruits of righteousness, and they that troubled gone in mercy.
Psa. 140 then enters into the position of the righteous generally in the latter day, in presence of the enemy of the Spirit of Christ; Psa. 141, His thoughts before the Lord in the midst of the people in that case; Psa. 142, He finds there are none-He is left alone; Psa. 143, the question of the Lord with His servant, through the available intercession of Christ-the presence of the Spirit of Christ in the remnant thus brought before the Lord alone, with the consequent direct supplication from verse 7 to end.
Psa. 144 Jehovah is celebrated by Messiah as in the war and conflict for the people. First (ver. 2), what He is to Him; then subduing His people under Him. Then comes the righteous inquiry for judgment: What is man, that the Lord so long lingers and pauses before He gets rid of the wicked and the evil? (Compare Psa. 8) For here man is seen the proud adversary on earth of the Man of God's right hand, after lengthened and infinite mercy, bounded first by this state of adversity, which was patience, not with abstractedly possible return, but manifested opposition to good, and therefore would-be feeble acquiescence in evil. Now God's patience had been the patience of perfect power not of feebleness with evil. Man's worthless-ness is here thus presented to Him. It was now the hand of strange children, and Messiah (pleading withal for those put for, and then with, whom He was afflicted) must be delivered. Man is like to vanity. " Bow thy heavens, Ο Jehovah "; and the righteous Messiah claims the intervention of power, and this brings judgment and new songs-judgment in order that righteousness may bear its unhindered and natural fruits of blessing. It is here with intercession for judgment, because of the position of things. Happy the people in this case of blessing of righteousness-Messiah's blessing; yea, the people that have Jehovah for their God. Thus the vanity of man, the judgment and blessing of righteousness, are all identified through Messiah with His people, even the remnant of Israel.
Psa. 145 Messiah extols Jehovah in the millennial blessings of peace (vs 18-20) showing its introduction by the hearing of the cry of the sorrowful, oppressed, then yechidim ('solitary')-mercy and judgment. That first statement gives the force of the psalm, and it is most lovely in unfolding His intercourse: the anthem between Him and His saints and all creation, His works and all flesh-the chorus extolling Jehovah, the blessed in that day. It is a most beautiful psalm in this respect, and carries us far into blessing; and it shall be continuous (we, however, in our own, abiding-in special eternal blessing); this with Messiah below.
Psa. 146 to the end is the great chorus of praise to Jah the Lord, the Jehovah, or Eternal One of creation, and of Israel, of which Israel was made dispensatorily the tried and blessed head; Messiah, as of the earth and of the flesh, coming of them and coming to them, and withal Jehovah's earthly sanctuary being in the midst of them, the center of the blessing and the peculiar place of nearness.
Psa. 147 The deliverer and executor of judgment, Zion's God Jehovah. Messiah announces Him thus-He only could. They were the objects of it. Then He is to Israel, the remnant, " our God;" and praise (and they at peace) is pleasant and comely. How lovely is this peace, and Jehovah's prosperity in them! Yea, He takes pleasure in them that fear Him, in those that hope in His mercy-not their own righteousness. Also they have His word, the oracles of God. He had not dealt so with any nation (the Church is high up above in these blessings). There are two points then: His mercy to Jerusalem, building it up and gathering the outcasts of Israel; and His power in creation (His own strength being the thing displayed and delighting in none else). The connection of Israel with creation-blessing is very strong, and a very cardinal point in the order of God's economies. Christ, as originally coming, would have been (had men not been all sinful) the head over them in this blessing. He shall be (but taking in the heavens on a larger scale, and) elevated on a higher principle of grace, and that in purification and redemption, risen as He shall be (as in Hos. 2:21, 2321And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; (Hosea 2:21)
23And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God. (Hosea 2:23)). Creation shall be restored in their restoration; but these higher things are brought in, and a more glorious source of it; but all linked together by the exaltation of the rejected but returned Man. The Second man is the Lord from heaven; but it is grace and government at this time, and not simple order of beauty with God all in all. He sends His word into the world, and shows it to Jacob. His power in this nearness to Israel, brought low, is the great theme, however, of this psalm. His power-Jehovah is the theme however, not the Father, as in that character; and the heavens shall praise Him; though we in our own special church-position rejoice there in the Father-our Father-" the kingdom," it is written, " of their Father."
Psa. 148 Israel's relation with this general or universal praise is then taken up. This is the great earthly millennial result, but connected, as we have seen, with a sphere beyond it -all creation. " Praise Jah " is still the key-note. First, Praise Jehovah from the heavens; verse 7, praise from the earth. In the heavens are we; but this is not the subject of the Old Testament word. This mystery is hidden from ages and generations; yet we know our place in it; but all the creatures in it are to praise Jehovah, for He created them. Then from the earth; and here the kings of the earth come in, and all people, princes, and judges of the earth. They are to praise the name of Jehovah; for His name alone is exalted-His glory above earth and heaven; but He had elevated the horn of His people. He is the praise of all His chasidim, even of the children of Israel -a people near unto Him. As power was shown in the former psalm in act, so the place of praise; Israel and creation are shown here, as alluded to at the close of it in the millennial hallelujah.
Psa. 149 rises up to the proper praise of Israel for themselves, as between themselves and God in this nearness. The saints here are always chasidim, that is, Israel so accepted and beloved in mercy-the meek and God-honoring ones-the remnant.
Psa. 150 is the great and comprehensive chorus: God-El -the mighty and strong and only One, who judges and swears in Himself alone, is celebrated-not Jehovah. It looks in the sanctuary: now indeed specially the heavenly Jerusalem is this in the day of glory for the Lamb, but intrinsically in the light which no man can approach unto, His own secret place of holiness and separatedness from all. He is praised in their thought. Spiritual thought by the Holy Ghost on earth at least, alone reaches Him; then not only in His separation above all, but in the firmament of His power, the strength and stability of this place of steadfast testimony of immovable greatness and power; then His acts and greatness; then with man's (still on earth) best praise; and then everything that has breath is to celebrate Jah, the existing One-Him indeed in whom they live and move and have their being and breath to praise. It is out privilege now, but it is anticipative of the time when we shall actually be called on to do so. This shall be the full tide of unhindered praise to God Himself where He is for what He has done, goes with all given energies, and by all that has breath in formal character. It is indeed Jewish and earthly; but, as before, it reached to the heavens-the created heavens-where we may be, here to the sanctuary of El where He is in His own glory. And this must close, as indeed it is the source of praise. For the soul rises up from Ashre Ha-Ish (Blessed is the man) to Hallelu-Jah, Halleloo-el Bekodsho (Praise God in His sanctuary.) Then the soul necessarily stops, at least, finds itself at the infinite close of all. Before it is known only by the Holy Ghost.