The application of this Psalm to the Jews, as of faith, i.e., 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 and 34. The subject is plainly set forth in the three first verses, but there is more detail of direction as well as of promise. "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, i.e., of the wicked and good. Verse 24 resumes the instruction or thesis, and promise directly. The crisis of this Psalm particularly arises at the time that those that forsake the Lord, the unconverted Jews and their friends the Gentiles, seem to have the world with them. The Lord as a God of faith and hope is put in present contrast in verses 3, 4, 5 and 7, then again in verse 34.
The connection of this Psalm with the Remnant of the latter day, is as plain as possible; then connect Matt. 5 with its modifications.
3. " And delight in faithfulness," literally “feed on."
20. Gesenius under ya-kar, makes it " preciousness of pastures," instead of taking "karim" lambs; this seems more natural on account of (bea-shan) "into smoke."
Well then, “Fret not thyself," "The Lord knows" all this matter, and the way He leads the just-His people. The full and spiritually instructive answer of the Spirit of Christ as viewing these things, and answering on the part of Jehovah, where and what the part and path of the saint should be. It is, as addressed to the circumstances, purely Jewish, but the spirit of it contains the most abundant and full instruction. If one would lead the principle of life in it further on, into the course and circumstances of the people and kingdom of God, one should go to the Sermon on the Mount, our blessed Lord's then interpretation and application of this, introducing therein withal, as His service, the name of Father and applying it to the existing condition where His disciples were. May we be guided by the Spirit in the wisdom of the application of them to present circumstances, according to the eternal truth of God, and principle contained in them! " Fret not," " Trust," " Delight," " Commit," " Rest," " Cease from anger," " Fret not thyself "!
28. " Saints " are khe-sed (gracious), the righteous, Jewish Remnant in patience—meek; verse 11 gives their character in the midst of the power of evil—verse 29 their intrinsic character before men as, on the part of God, owning God. Perfectness (torn), uprightness (ya-sher) the principle of His life; compare specially verses 37 and 33. The operation of this principle in grace is, in Rom. 6, by resurrection; for the circumstances are not the same. Now we are in, and to be partakers of, the death of Christ, by starting from the power of the resurrection, having it all in Him—their portion, deliverance here, still of the Lord in grace. " I have been young, and now am old," though true of David doubtless, is the Spirit of Christ speaking as conversant with the ways of Jehovah from Israel's youth, their birth in Egypt, till their then old age under Christ, or Antichrist, if then found. Mercy is not the proper subject of this Psalm, though mercy it be, but righteousness.
This Psalm, as noted before, is the looking to God to take up the despised Messiah's cause, against insulting and rebellious Israel seeking His downfall in the details of life; not the cry to God about His forsaking Him. Hence the deliverance of His darling (ya-khid) brings thanks in the great congregation before all Israel, as delivered there. It is within the limits of Israel, where He was dishonored. There is no declaration of a name to gather a Remnant in a peculiar way as in Psa. 22
26, 27 give the two classes in Israel, in respect of Messiah's cause, very clearly.