In this Psalm He directs His voice to God in the midst of this state of things, conscious of the spirit and ways of the wicked, and looking for judgment, for, if the godly love godliness, surely God does, and they know this character of God, i.e., of Jehovah—the Lord will abhor them—the Lord will bless the righteous. This Psalm and the following give us the Remnant. It is the anxious inquiry of the beloved under the circumstances of trial; but Psa. 4 includes, and addresses itself indeed, to the Gentiles, who have no portion in His covenant with the nation, the Jews rather.
6. The Antichrist.
7. Khas 'd 'ka—" Thy mercy."
8. " Thy righteousness."
9-11. The contrast of the Jews, joined to Antichrist, and the just.
10. " Rebelled."
11. " Trust." The faith of the Spirit of Christ pierces through the circumstances.
Psalm 6
This Psalm, in this view, needs no comment, save that it speaks of the faith of the Spirit in the Remnant, humbling itself under the sense of what is generally due.
But then the Remnant had share (not in will now, or they would not be the Remnant) in this evil, and above all with Israel. Hence they have to say to God as to it, not merely the sense of the love of righteousness against the wicked, but of their own position before God in the sense of His chastenings on His people. Still this makes them increasedly separate from the wicked, while mercy is looked for for deliverance. Into this position Christ fully entered in grace. Thus, while John Baptist declared it was he had need to be baptized of Christ, not Christ of Him, still, as fulfilling righteousness, Christ goes to the baptism of repentance, i.e., the Spirit, and the spirit of grace brought Christ in the way of righteousness where it brought others in the sense of sin. The place then is the place of the Remnant in the sense of their condition before God, but Christ enters perfectly into it, and by His Spirit here sets it out. Taking the true place before God—is always, and especially as God's people, what we have to do. He soon makes their enemies ashamed, and He hears their cry.
The Psalm is clearly Jewish, and intercession according to the mind of the Spirit kata theon as in their condition, and the deliverance Jewish as from death and the grave, not in resurrection, as said in Matt. 24
It is not a declaration that such is the suffering, but a deprecation of it, that what is suffered from verse 7, may not have this character to his soul. It is the godly man in distress; see it explained in Psa. 94:12, 1312Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law; 13That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked. (Psalm 94:12‑13); compare also Psa. 38
5. When the Old Testament Scriptures speak of " no remembrance," etc. " in the grave "—this itself recognizes the existence of what does not remember. But it is no revelation by God, but the expression of ignorance in man, or knowledge that present ways of relationship and activity are over, for that was all they knew of.