Psalm 102
Psa. 102 is one of the most profoundly interesting in the whole book of Psalms, but I have no remark to make on it here. It applies especially to the Lord Jesus Himself, whatever occasion circumstances of individual sorrow may have furnished to its composition. The citation of it in Heb. 1 leaves no doubt as to this; and gives to the psalm a depth of interest which scarce another equals it in. It shows how the divine, eternal nature of the Lord meets the difficulty of His having been cut off when Zion is to be restored hereafter. But this gives to the poignancy of His sorrows a depth and character of its own. It is not a glorious result in blessing, the consequence of a work alone in its nature and value, nor the judgment which follows the rejection of Messiah, but the eternal truth of the Lord's divine nature meeting the reality of His sorrows even unto death. Hence it is especially His Person which is the peculiar object of this psalm, and gives it its especial interest. But though the security of the children of His servants, it does not afford us instruction so much on the government of God, though the foundation of it all is in grace. Nor do the following psalms very largely either, 103-106, which closes this book. The Spirit views what God always is for faith, but in connection with the deliverance coming in by the coming of the Lord.
Still the power of good manifested in setting all things right, which faith looks at as coming in, is realized by that faith as belonging to Him whom it knows already, so that it rests in it, as God's character, in Him as bearing that character, though its results are not yet produced, and clothes present things with that knowledge of God” though evil be still here. It looks at this world as the display of power and wisdom under a government of goodness, God being known, though the evil is not finally set aside, nor the result of goodness produced. But He who governs is good. And this is known by those who have sinned against Him, known for themselves and in themselves; and it is this knowledge of God which enables the soul to see wisdom and goodness in all things, though the effects of sin are still present. This is a very important principle: the perception of God and goodness in the midst of the sense of evil in which we live. True, a godly Jew, who had not seen Jesus rejected, who did not know the cross, could not know evil as we do, still he knew it; and the faith which looked to a final deliverance not yet come, introduced God thus known into the scene through which faith had to pass. God who, in the midst of evil, has let nothing out of His hand, has ordered all things sovereignly in the midst of the evil, though the evil be not His, in judgment has remembered mercy. And when the bondage of corruption came in, He who made all things very good, has held the reins and ordered all things wisely, whatever witness of evil remains, and sorrow and death. We are in bondage to it till divinely freed, but God never has been, never will be—would have us know that all things groan—but that there comes deliverance when He shall rule—but that the Creator, who made all things good, overrules and orders all things now. His mercy is over all His works. Now faith pierces through the felt evil, does not wish to be insensible to it, but by faith gets at Him who is above it, and can bring in His goodness even into this present scene, see His part in it, and even His part as superior to all the evil. It is not natural enjoyment of creation, which, though as creatures all are good and lowly, may be utter self-deception and blindness to evil, but faith getting to goodness above the evil and bringing this into its own enjoyment of God in the creature.
I repeat, Israel could not know the evil as we do; but then, on the other hand, he could not have known the redemption wrought and reconciliation to be wrought as we do, so that we can bring in God more fully yet. This is the general character of Psa. 103; 104; 105. They contemplate the full deliverance of Israel, but by faith; and look at creation not in its abstract perfection, but God in it; and Israel's history, too, as a series of failures, but God's mercy and goodness rising above it.
Psalm 103
Thus Psa. 103 recognizes forgiveness and healing, looks on by faith to the deliverance and grace in store for Israel, but knows God according to that; sees His patience and goodness meanwhile, and this applied to His government. He is slow to anger and plenteous in mercy. We know on what a perfect basis, as regards sin, all is founded: but here the effect is celebrated in the government of Israel; but God is known for all times according to this knowledge of Him. Hence it is not vague goodness, deceiving oneself, but evil owned, but God known in goodness. This ought to characterize our ways and thoughts. Not that we shall not have to deal with evil, and, if we go below the surface, meet it everywhere; but I ought to have so gone to God about it, as to bring Him back with me according to what I have found Him to be above it all. My feet should be shod with the preparation of the gospel of peace.
Psalm 104
Psa. 104 takes up creation in the same way. The last verse shows the judgment which clears the world of evil, and His sovereign power is owned. But the Spirit is able to bring in the goodness into the midst of all it sees. But it does not go beyond a fallen creation.
Psalm 105
Psa. 105 reviews the special dealings with Israel in past times. The present deliverance by judgment is also found here, but it is looked at as His faithfulness to His promise and grace. Here that is present manifestation of goodness, awakes the memory on all God's past ways. This is what He is, what He always was.
Psalm 106
The following psalm takes the other side of the picture and shows man's ways—that, in all the interventions of God in goodness, man, after the first gladness at being delivered, turned back to his own evil and unfaithful ways. Still His ear was ever open, He remembered His promise, repented according to the multitude of His mercies, so as to bring, finally, praise and thanksgiving to His name. The former gave what God was in His own ways, this His being finally above the evil in accomplishing mercy and promise when men had shown what they were. God good in Himself, God good in the midst of evil, but not as allowing the evil, but as making Himself known by His own ways of mercy. And He being thus known by the heart, the heart passes through present circumstances according to this knowledge of Him. But to do this consistently and constantly, supposes the heart not only to know but to be with Him. This closes the fourth book.