The five Books of Psalms are divided thus:-First, from 1 to 41 inclusive;
Second, from 42 to 72;
Third, from 73 to 89;
Fourth, from 90 to 106; and
Fifth, from 107 to the end.
The subjects of each are different, and may be thus briefly distinguished.
In the first book the Jews are not driven out, but go up to the temple, and mix with those in the land. The name of Jehovah regularly occurs; he is in recognized relationship with them.
In the second book they are driven out, and only a small seed left. The Gentiles combine with the nations against the godly, who flee to the mountains. It is Judah driven out. “God” is characteristically used here, not Jehovah, except when hope is expressed.
In the third book it is not Jews in Jerusalem, or driven out, but all Israel are taken up. The ways of God with the people and the nations, as such, are found here.
The fourth book begins another range of subjects. While they own Jehovah the dwelling-place, the bringing of Christ into the world again is celebrated; the progress of His presence in glory; His sitting between the cherubim; and the nations coming to worship.
Then the concluding or fifth book is a review of all, winding up with a chorus, which consists of thanksgivings for the blessings brought in, of which Israel is the earthly center around and under the Messiah.
Book 1. (Psa. 1-41.)
Psa. 1-16
There are two great subjects laid hold of from one end of scripture to the other, founded on the relationships conferred: the government of God; and the church of God. When I speak of the church of God, I speak of His grace, that which stands only in grace; and when Christ reigns, the church reigns with Him, the weakest and feeblest saint is taken up, and put in the same place with Christ. Grace is conferred on those who least deserve it. There is also the government of the Father for those in the church, but this is quite different from the government of God in a general sense. It is true that gracious principles come in there; but the church is the body of Christ, members of His body, by the Spirit. To be His brethren is another relationship. God's government of this world is quite a different thing from that. It is interesting for us, because we have a personal association with the Lord Jesus in His humiliation and His glory, and there is nothing connected with Christ but should interest us.
The immediate government of God is brought out in connection with Israel, and the book of Psalms has a peculiar character in relation to this. The Psalms express the feelings and thoughts of those who find themselves in the circumstances that give rise to them. When under government, the power of evil must be set aside, in order for those who are separate from it to get free of their sufferings. With us it is quite different. We leave the evil, and rise into the glory. There is also the difference of reigning and being reigned over. The government of God for earth is entirely connected with Israel-our home is elsewhere. They are on earth, and government is connected with earth.
In Israel God gives certain laws. Now grace reigns through righteousness which another has accomplished. There will be righteousness on earth when He comes again. Now it is exactly the contrast. Righteousness is only in connection with heaven now. Christ is exalted in heaven, but rejected on earth. The principle on which all God's dealings with the Jews go is government, although you find mercy put first.
Two things are connected with them in Psa. 1; 2: God's law written on their hearts (Psa. 1); and their Messiah coming to them, God's king set up on God's throne. (Psa. 2) These are two fundamental principles connected with God's people on the earth.
In Psa. 1 we have the effect of godliness, present blessing; and in Psa. 2 The place Christ has as King.
In the first is the application of God's government on the earth, on the godly and the ungodly ones. There will be the cutting off of the ungodly ones like chaff, and those who remain are the godly. There is a godly remnant in the midst of the ungodly, and the ungodly are to be cut off. That is the basis of all we have in the Book of Psalms.
The first characteristic of the godly ones is in contrast with the ungodly. They delight in the law of Jehovah. They have tasted the sweetness of the principles in God's word, and know a Christ, not in heaven, but come down. The law characterizes all the moral condition of the godly man. (Psa. 119) The remnant in the latter day are associated in character and circumstances with the remnant who believed and followed Christ at His first coming.
The ungodly shall not stand in the judgment, which is spoken of as a present thing. The godly are set in the midst of the ungodly in the presence of judgment, which brings in the day of the Lord.
Psa. 2 is the time when the judgment is ending, and government is made good by the power of the Son exercising His wrath. “Be wise now therefore, O ye kings,” for if the Son's wrath be kindled, all will be over with you. This has nothing to do with the gospel of God's grace. The kings of the earth are not in rebellion against the Father and the Son, but in rebellion against Jehovah and His Christ. It is a direct question of judgment-the closing scene-distinctly brought to the last day, the day of Jehovah. He is setting up the King of Israel, never mind what the kings of the earth do. God's King shall laugh at them. When Christ was born into this world, God had this purpose in view, and when the King is brought in, the eye will be turned to Him who was before born into the world. He is to be set up King in Zion, and He is to have the heathen for His possession. But what does He do? He breaks their bands in sunder. I can understand this if it is government, but not if it is gospel. Matt. 10 shows the gathering out of a remnant, and passing over this time to the end, when the Son of man will be there. All connected with the gospel is left out, and the kingdom is the subject-those worthy, not sinners. It is the witness of the kingdom that is carried on to the time when He comes.
In John 17 Christ says, “I pray not for the world;” I ask not for the heathen now, “but for those whom thou hast given me out of the world.” He is gathering these now, but He will have the heathen. He is asking for those who are to be with Him, the results of redemption-work; nothing about the world, not even breaking nations to pieces. Again, in John 20, He says to Mary Magdalene, “Touch me not, for I am not yet ascended,” &c. The time was not come for Him to be King, but He would make His brethren know the relationship into which He brought them. He was not coming to take the kingdom yet, but He would give them the same place that He had.
Rev. 2:26, 27 alludes to this psalm 51. Under the government of God there is law for rule. (Psa. 1) Psa. 2 declares that, in spite of all the world, He will bring His Son in again, and set Him King. In the one psalm we get the principles of His government, and in the other His counsels. The godly ones are exercised amongst these ungodly ones who are in power.
Then remark that Psa. 3; 4; 5; 6; 7 express the exercises of the godly. In these psalms we find the righteous remnant in the presence of the judgment, looking for the Lord's coming to sustain their faith, and make good His word; but they go through all sorts of trial:-Christ not yet reigning, evil not yet judged, yet the trials and exercises of the godly remnant before God's judgment on the ungodly helps their faith. God is standing back, as it were.
Psa. 8 is of another character. Jehovah is to be glorified in this. earth, and His glory above the heavens. He has never been so yet. The Father's name is glorified in the hearts of His children, but Jehovah is not glorified universally. 1 Cor. 15 shows Christ as the Head of the new creation: government in the kingdom is to come in, and, as in Col. 1, it is to be as Head of the church He will take the kingdom as Son of man. The psalm presents Him thus coming, and is not yet fulfilled. “We see not yet all things put under him, but we see Jesus,” &c. He is now gathering the church, who, when He comes, come with Him. The only thing in which I can separate myself from Christ is, where He became sin. Looking at His glory is looking at our own.
Psa. 9 looks at the wicked as not yet put out. The time is not come for righteousness to be made good. Divine righteousness is accomplished through His death, but government in righteousness is not yet established. Psa. 2 is not fulfilled, only the opposition of the kings, &c., as fully shown by Jew and Gentile in the cross of Christ.
In Psa. 10 there is distress for the remnant until the interposition of God comes. It is the inner enemy.
Psa. 11 to xv. disclose the feelings of the remnant; but there is confidence in God in time of trial. Christ puts into their hearts just what they want in the circumstances. Psa. 12 is the extremity of their distress—a godly man scarcely to be found. Psa. 13 is deeper distress of soul because of a sense of its being from God. The faith of God's people cannot go on forever; they cry, “How long?” “Art thou treating us as if given up? If it goes on thus, I shall faint under it!” Psa. 14 is the character of the wicked to be cut off. Psa. 15 is the character of the remnant who stand. The practically godly remnant will have the blessing when Christ comes.
Thus in Psa. 9; 10 is the history of the tribulation-the fact of judgment; and then, in Psa. 11; 12; 13 their condition, thoughts, and feelings; and in xv. the character of those on the holy hill contrasted with the wicked set forth in Psa. 14
In Luke 9:21, 22, being morally rejected as the Christ, He therefore would not set Himself up as the King. Then He takes another name-” Son of man,” and as such He must suffer. He drops for the time the title of Christ, and Psa. 2, which sets Him forth as the anointed King, and takes the title of Psa. 8” Son of man.” But He must suffer. “Except a corn of wheat fall into the ground and die,” &c. As the Christ they may say nothing about Him then. As Son of man He is to have all under Him, not only is He to be King in Zion. This will be accomplished too; but, according to Isa. 49:6, He is to have the Gentiles also. He is to be over everything; and as a man He is to take all things. He will gather together in one all things in Christ, we being in the heavenly part, and Satan under our feet. In the Psalms we get the Christ we are associated with, but not our association with Him. The scheme of the government of God has never yet begun. It has not yet been the new covenant, but the old. Christ is to be King, and this is prophetically, not historically, given in Psa. 2; He is also Son of man in Psa. 8, which is prophetic.
“In thee do I put my trust.” This is quoted in Heb. 2 to prove Christ's humanity. There are two things make perfection in a man-dependence and obedience. They were in Christ, the contrast of what was in Adam when he sinned. His heart could be moved with compassion, and not only could He show His power to work miracles, but He would take this place of the dependent and obedient One, where the heart gets food.
God has His food in the offering, but there was the meat-offering, and part of the peace-offering, which the priests ate. He says, “therefore doth my Father love me, because I lay down my life, that I might take it again.” Then we feed. The Father has given us the very object He delights in for the object of our affection.
In Psalm 16 then He first definitely takes His place with the excellent of the earth. He is thus the comfort of His people in sorrow; and when we have peace, He is the food of our souls-the heart has the perfect good to feed on. He is the object before the soul; He is properly the food of our souls, not in glory, but in humiliation, as here. “I am the true bread that came down from heaven.” It does not say, the bread that went up to heaven. Then His flesh is needed for life: we must know Him as dead. We cannot feed on Him as the living and glorified Christ, but as the dead Christ. What draws out our affections to Christ is what He was down here, going through all the difficulties, making His passage through everything about which He has to intercede for us now.
In Psa. 16 Christ, before taking His place on high, has experimentally “the tongue of the learned.” “Thou hast said to Jehovah, Thou art my master.” Now I take the place of a servant; I am my Master's-I am taking the place of dependence, leaning on Thee, looking to Thee. Christ is the Jehovah of the Old Testament, not excluding the Father and the Spirit. (John 12; Isa. 6) “My goodness extendeth not to thee;” I am not taking a divine place now. That is, “To the saints, and the excellent, in them is all my delight.” If His soul disclaimed the one, He had joy in the other. He became a babe-was growing in wisdom and favor-anointed to service-has the tongue of the learned; then comes fellowship with the excellent-He takes His place as identifying Himself with them. (Phil. 2)
The saints cannot have a sorrow, or a difficulty, that is not Mine. See Prov. 8: “My delights were with the sons of men.” In the first movement of spiritual life in them, however poor and feeble they are, He goes with them; they are the excellent: it is not what they had, but what they were. During His life He was going with them-at the cross He went for them, they could not go there. If they begin to live for Him, He lives with them; not one difficulty on the road, but Christ has gone before in it; and as to sin, that He has borne. “When he putteth forth his own sheep, he goeth before them.” He met the lion on the way, and destroyed him that had the power of death. Every step that the Spirit of God in a man treads through this world, Christ has gone. I cannot get into a trouble that Christ has not been in before.
“Thou maintainest my lot.” This is just what the poor saints will want in the future day. Could the Man of sorrows say that? “Thou maintainest my lot; the lines are fallen unto me in pleasant places.” Yes, He knew who had given Him all. “The Lord is the portion of my inheritance and of my cup.” Jehovah was His portion, and always He could say it. This truth of Christ's entering into all our sorrow, when the Spirit of God works, He going into it, and as to our sins, helping against them, is immense comfort. I get all the sympathies of Christ in this way.
In Psa. 16 Christ is the link between Jehovah and the remnant. He is passing through this world so as to be able to speak a word in season to the remnant in the last day. He could not go and associate Himself with them in that way without the atonement being made. We have the figure in Aaron going into the holy place on the day of atonement. We are associated with Him within. In Isa. 53 “We hid as it were our faces from him” is the expression of the Jews in the latter day, linking themselves with those who rejected Christ when He was here the first time.
In this first book of the Psalms the godly remnant are not driven out of Jerusalem. It applies to Christ personally. He was on this side Jordan, with the poor of the flock, He was walking with them-His path in life. There is more personal association of Christ with the remnant in the latter day. There is more appeal to Jehovah in this book than to God, which characterizes the second book. Jehovah is the title God has especially connected with the people of Israel, the seed of Abraham; and their relationship with Him in the land is thus acknowledged. It is better to read Jehovah instead of Lord, which we have very vague and undefined in our minds generally, though it is a most blessed title.
There is not a step of the path of life that Christ has not trod, Jehovah showing Him the path of life up to blessing. “Thou wilt show me the path of life.” There was enough in Christ, and He did draw out the affections of the Father as a Man down here (of course as the Eternal Son also) in this path of life. How dependent for everything! He does not say, “I will rise up,” but “Thou wilt show me.” He passes through death in dependence on His Father: there was the blessed perfectness of a Man with God; and at the close of His career, knowing that the Father had given all things into His hands, and that He came from God and went to God, &c. He could go back unsullied to the throne of God, and take man back with Him into the glory out of which He came: there is manhood now in the presence of God.
Matt. 3 gives John's baptism. They came to Him confessing their sins-” fruits meet for repentance.” The beginning of all excellence is to confess we have none; “fruit” was confessing they brought forth none. The instant the Spirit of God is working, Jesus goes to be baptized with them (not having any sin to confess, of course, but) doing His Father's will. He takes His place with them. He had come for that, and the consequence is that after death and resurrection He takes His place to praise in the midst of the congregation.
“Thou wilt show me the path of life.” It is most blessed to hear Christ saying this. It is the path of holy death in verse 10: how did he find that of life? Adam found the path of death in his folly and his self-will, but back from it never! The tree of life was never to be touched in the garden of Eden; he had taken the other path. These two trees set forth that which men are always puzzling themselves about-responsibility, and the gift of God which is life. All that man does ends in death, but it is too late to warn of this now, for he is “dead in trespasses and sins.” But Christ came, bringing life into a world that drove Him away, where Satan, the prince of it, reigned, and everything was bearing the stamp of his guilty dominion. In this place of death Christ makes out a path for us. He is shown by His Father “the path of life.” He was “the Life;” but then the path of life had to be tracked through the place of death, where no one thing testifies of God-one wide waste, where there is no way. Christ has gone there before us Himself. It is for the Christian I am speaking now; the gospel shows He gives it to those who believe. He had to make out the path of life, through a world of sin and wretchedness, in obedience, up to God. It must be through death, if for us, because we are sinners. Now He says, “If any man serve me, let him follow me.” We must take up the cross. The cross to Him was atonement; this was the path. As He came for us, it must be by the cross. He has gone through it perfectly and absolutely.
What is the consequence? The blessed end is, “in thy presence is fullness of joy.” He would rather die than disobey. Notice, death is gone to us, the end is gained: we have to tread this very same path that He trod, up to God's presence, where there is “fullness of joy.” Why all this? It was for His Father's glory, doubtless, but it was for these “excellent of the earth.” His identifying Himself with them involved this. Jehovah was His portion, but His delight was in them.
Psa. 17 next shows the results of-His thus taking His place with them. It brings out the controversy with man in the path; “Let my sentence come forth from thy presence;” and the end is, “I shall behold thy face in righteousness; I shall be satisfied when I awake with thy likeness.”
Psalms 16, 17 give us two great principles of divine life-trust and righteousness, or integrity; and we find them running all through the Psalms, and any godly person's life, as well as that of the Jew: but this does not give the foundation fully on which we stand according to the New Testament. You do not find in Psa. 17 the foundation of God's righteousness at this time. Souls in the condition of having divine life, but not knowing their standing in divine righteousness, find the suitability of the Psalms to express their experience. It applies to Christ, but not exclusively like Psa. 16.