This Psalm seems to me to be the desire of Christ-now that He has come into the 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 Him, and looking at the full glory of the nation, 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, 0 Father, glorify thou me with " (apud Te ipsum) " thine own self, with the glory which I had with thee before the world was," i.e., the Person and place-glory, as Prov. 8:2222The Lord possessed me in the beginning of his way, before his works of old. (Proverbs 8:22) et seq. It is then the thoughts of Christ, in His time of need, of the glory as His delight, which He had with the Father before the world. The enemy that was against Him should be destroyed—who did not know, or “they would not have crucified the Lord of glory."
It implies also perfect purity of affections, for they, only in this way, find it a barren, thirsty land.
11. Who is “him" in this verse? Is it the king, or He in whom the king rejoices?
The last three verses are judgment. What precedes the perfection of the soul knowing God when in this world, and, as to circumstances, away from God. It is Christ really in its perfection, and human nature, but divine perfection in it as knowing God. The soul knows God in the sanctuary, has seen Him there in His own perfection, and is wholly absorbed by the desire of Him known in this perfectness. Hence the state and sentiment in this world is not victory over attractions, nor the resistance of them, but the absolute sterility of the world to the divine nature in Man. Not anything to refresh it, “My soul thirsteth for thee, in a dry and thirsty land where no water is." This is a very perfect state. But God is known, not in the enjoyment of covenant blessings, or relationship, but as God outside them, still in personal link to and with Him "My God." This is not only appropriation, but subjection of soul. It is “My," but it is “My God"; and this subjection is of all importance for holiness and man's, the creature's perfection as man, creature. Yet I believe never possible but in Christ, or those in whom Christ is their life. I doubt Adam could have felt it. Christ, though a divine Person, yea, because a divine Person, felt it as Man. I doubt the angels could feel it. They cannot be individual enough, nor feel the isolation which Christ felt perfectly, and Christians feel in the midst of evil.
There was no sanctuary to Adam where he knew God, and where he was not, and which made the world a desert where no water was. This was the subjective state, and is wonderfully perfect.
The practical effect also is active diligence—“Early will I seek thee." Such a knowledge of God, and delight in Him, makes this earth a desert with no water in it—absolutely and diligently seeking Him. Life is sorrow, as to its place. Man belongs to a place where, through divine feeling, he is without a drop of water, yet an earth to which, in one sense, he belongs, so that it is felt, and a cutting off from all. But then another thing comes in. Life is consequently death. But divine favor is better than life, therefore such can praise while they live, before they see God's power and glory, as they “have seen in the sanctuary," where their hearts have known Him (for us Christ in glory). Hence, God is praised and blessed here. Then verse 7 is help; verse 8, is the whole—it is the perfection of a soul in its state, and in its confidence.
We see too how “subjective” and "objective” are necessarily the same in a creature, in a dependent being. In Psa. 84, as often remarked, the soul is a passenger, not a stranger. He is occupied with circumstances, blessed or tearful, yet with God.
In Psa. 63 My God is El. "To see thee" (lir'oth uzz'cha, to see Thy strength), "as I have seen" (khazithikha, I have beheld Thee)—"contemplated," "had the vision of." Thus verse 1 shows the state of soul—absolute perfection in desire (moral perfection); verse 2, the condition longed for; verse 3, the present result in blessing; verses 4, 5, 6, its application; verse 7 is the other point of thankful trust. In both He is a known God.