Book 1. (Psalm 1-41) In Book 1, the Remnant is not looked at as driven out of Jerusalem; hence covenant mercies with Jehovah, are all through referred to.
Psalm 1. The righteous man, the Remnant in Israel.
Psalm 2. The Messiah, the Son of God, King o Israel, but rejected.
Psalm 3-7. The state and feelings of the Remnant, in consequence of his rejection.
Psalm 8. Exaltation to the higher place of Son of Man, consequent on his rejection as Messiah.
Psalm 9-10. The historical condition of the Remnant in the last days,—Jehovah's judgments being their deliverance.
Psalm 11-15. Express the Spirit's giving them expressions suited to their state and feeling in that condition.
Psalm 16. Messiah coming and taking His place among them, as trusting Jehovah, and having Jehovah
as His object; it leads up to heavenly joy.
Psa. 17. An appeal to righteousness, ending in glory.
Psa. 18. The suffering Messiah the center of all God's ways, from Egypt till the Royalty of Messiah. Psa. 19. The heavens and the law.
Psa. 20. The Remnant prophetically see Messiah in His trouble.
Psa. 21. The answer in His heavenly exaltation, the result being judgment on men, who are His enemies.
Psa. 22. His suffering as forsaken of Jehovah; the result being grace, traced on to the Millennium.
Psa. 23. Jehovah recognized as Shepherd, Messiah having taken His place with the sheep.
Psa. 24. Messiah is Jehovah, entering into the temple in glory and after His victory over all His enemies.
Psa. 25. The foundation being thus laid in the place which Messiah has taken, you get the confession of sin.
Psa. 26-39. We get the moral exercises of the Remnant, which follow from it, amongst the rest the blessing of forgiveness.
Psa. 40. The foundation laid in Messiah undertaking to do the will of God, and His patient endurance in going through it.
Psa. 41. The blessing of the man who understands the position of the poor (the sheep).
Book 2. (Psa. 42-72) The Remnant are seen driven out, and, unless viewed in the future, God, not Jehovah (His covenant name), is referred to. The consequence, however, being that what is in God Himself is more deeply learned and desired.
Psa. 42. Casting out by the heathen.
Psa. 43. Casting out by the ungodly Jewish nation.
Psalm 44-48. A series extending from their first appeal to God, to their re-establishment in Zion, Psalm 49 being a general moral commentary on it.
Psalm 44. They plead ancient favor and present faithfulness, and their extreme distress.
Psalm 45. Messiah is introduced, the mighty deliverer.
Psalm 46. Consequently God rises above all the waterfloods to give blessing to Israel in Zion, and the covenant relationship of Israel with Jehovah is re-established.
Psalm 47. Establishes His dominion over the heathen.
Psalm 48. Zion is the settled center of the blessing. What they had heard in 44, they now see with their eyes.
Psalm 49. (Which is a comment on the preceding), shows how man's glory is set aside, and all his pretensions come to nothing before God, who is the deliverer of all those who trust in Him.
Psalm 50. The great principles in display of God's judgments.
Psalm 51. Israel's confession of sin, looking for mercy and cleansing, and owning it in its root in nature and its results in the rejection of Messiah.
Psalm 52-67. The Remnant's exercises of soul, in which Israel becomes the blessing of the nations.
Psalm 68. Messiah ascended and exalted, is the bringer in of the blessing.
Psalm 69. The full depth of Messiah's sufferings in connection with the Remnant.
Psalm 70. Appeal from the sufferings.
Psalm 71. Carrying it on to the deliverance of Israel, when their strength is all but gone.
Psalm 72. Messiah is established as the Son of David.
Book 3. (Psalm73-89) Takes up Israel as well as Judah; but only the Remnant in Israel. Hence it refers to all the history of Israel from the beginning, the external attacks against them as a nation in the latter days, and looks for the judgment of the kings of the earth assembled against Jerusalem. It goes through the whole history of Israel, ending in God's electing love in David, which He is to make good. In it we find reference to Israel's responsibility, but his reappearing like the new moon; the judgment of the judges of the earth; the destruction of the last confederacy, so that Jehovah's name shall be known.
Psa. 73. Takes Israel up thus, and distinguishes the Remnant, and weighs the momentary prosperity of the ungodly as the trial of the Remnant's faith, who cannot understand it until it goes into the sanctuary of God, who judges them at the end. Meanwhile he (the Remnant) trusts in the Lord's guidance and care.
Psa. 74. The destroying inroad of the adversary in Mount Zion and the Temple, and the appeal of the poor (the Remnant) to God's delivering hand.
Psa. 75. Messiah takes up the congregation, and judgment into His hand.,
Psa. 76. God is made known in Judah and Israel, and judges the kings of the earth.
Psa. 77. The godly man (? the Remnant) goes r back in his sorrow and trouble to the long known, early faithfulness of the Most High to Israel.
Psa. 78. He goes through the whole history of Israel's failure under the law, and resorts to the principle of God's electing love for blessing.
Psa. 79. The Remnant sees the anger of God, and the laying waste of Jerusalem by the heathen, founding an appeal to God upon it.
Psa. 80. Replaces Israel under the Shepherd care of God as in the wilderness,
Psa. 81. While Israel is judged under responsibility, and reappearing as the new moon.
Psa. 82. God judges the judges of the earth and even in Israel.
Psa. 83. God is called upon to judge the last confederacy, that men may know Jehovah is Most High over all the earth.
Psa. 84. They rejoice in the thought of going up to Jerusalem.
Psa. 85. Being-restored to the land they look now for the full blessing, according to the full blessing of Millennial rest.
Psa. 86. The personal sentiment of the godly man looking, before it comes, for the blessing in the midst of the sorrow.
Psa. 87. God founds Zion,-counts the redeemed to her as her children, and she is the boast of the restored Remnant.
Psa. 88. The utter desolation and condemnation under the law, and looking for deliverance.
Psa. 89. This, on the contrary, refers to mercies and centers them all in Messiah.
Book 4. (Psa. 90-106) In connection with Israel. The bringing in the Only Begotten into the world.
Psa. 90. He turns back to the original unfailing security of an unchangeable Jehovah, their dwelling-place in all generations, and looking for the manifestation of His work.
Psa. 91. Messiah takes the God of Israel as His God, and the promises are thereupon conferred on Him.
Psa. 92. The millennial celebration of the Most High, consequent on the above.
Psa. 93. Jehovah reigns and the throne is established in holiness and peace, after all the raging of man.
Psa. 94. The cry in distress, for Jehovah's coming in vengeance, and then He must set aside the power of wickedness.
Psa. 95. He calls on Israel to come for Him as their God (to the Jews).
Psa. 96. The testimony goes out to the heathen, because Jehovah is coming.
Psa. 97. He is actually coming in the power of His reign.
Psa. 98. He is come, and remembered His truth to Israel and set aside their enemies.
Psa. 99. He is come, and sitting between the cherubim in Jerusalem on earth.
Psa. 100. The heathen are called to come up and praise there.
Psa. 101. Messiah states how He will rule the world when He gets it.
Psa. 102. Is perhaps the most striking expression of the sufferings and rejection of Messiah, and the inquiry is raised, if Zion is to be restored, what is to become of Messiah who has been cut off? And the answer is, the Eternal Divinity of Christ.
Psa. 103. Forgiveness and healing for the Remnant thus restored, or the blessing of Jehovah.
Psa. 104. Praise to Jehovah as the faithful Creator, but who rejects sinners out of the earth.
Psa. 105. Thanks to Jehovah as the One who having given unconditional promises to Abraham, acts in grace to Israel. (The previous book does not go back beyond Moses).
Psa. 106. Gives the full confession of the constant sin of Israel, in spite of mercies, and looks now for the accomplishment of that mercy; and grace celebrating it, therefore, as enduring forever.
Book 5. (Psa. 107-150)
Psa. 107. Celebrates the bringing back of redeemed but scattered Israel from all lands as a testimony of the goodness of Jehovah and His mercy enduring forever.
Psa. 108. Counts upon God with a fixed heart for triumph among the nations, through the strength and help of God.
Psa. 109. The desolation of the apostate, but God's care of the poor who trust Him.
Psa. 110. Jehovah exalts Messiah at His right hand until He sets Him in Zion, as Melchizedec.
Psa. 111. Specially celebrates Jehovah for His works, who sent redemption to His people and sets forth the fear of Jehovah as the beginning of wisdom.
Psa. 112. Hallelujah Assures the godly Remnant of his place in blessing with Jehovah on the earth while the desire of the wicked shall perish.
Psa. 113. Hallelujah. Celebrates the praise of God for His condescension to the poor of His people, whom He has exalted.
Psa. 114. Celebrates the presence of Jehovah in the midst of His people.
Psa. 115. Appeals to Jehovah for the glory of His own name in contrast to idols. And calls on Israel and those that fear the Lord to trust Him. Israel are the blessed of Jehovah.
Psa. 116. Rehearses how Jehovah brought them up when they were at the grave's mouth, and almost in despair.
Psa. 117. Calls upon the nations to praise Jehovah because of His goodness to Israel.
Psa. 118. Celebrates Jehovah for the deliverance of Israel, but enters into the detail of the nations encompassing them, Satan's hostility in it, and Jehovah's chastening seen in it all. Then the gates of righteousness are open, and Messiah is owned as head of the corner, and blessed as coming in the name of the Jehovah, in the day which the Jehovah bath made.
Psa. 119. The law is written on their hearts and they confess that they had gone astray.
Psa. 120-134. The songs of degrees. A progressive celebration of the course of the Lord's ways from the time of their crying in distress till they bless Jehovah in the sanctuary.
Psa. 135. Praising Jehovah in contrast with all idols. Proved in His deliverance of Jacob, and His
dwelling in his midst.
Psa. 136. Still celebrates the mercy that endures forever, connects it with creation and His dealings in favor of Israel.
Psa. 137. The judgment of Edom and Babylon.
Psa. 138. Praises the endurance of mercy forever, in connection with Jehovah's care for the lowly pious one.
Psa. 139. They have been searched out by Jehovah, from whom it is impossible to escape. But the pious can trust Him as a faithful Creator, for good.
Psa. 140. Looks for deliverance, from (by?) Jehovah, on the ground of God's own character as contrasted with the wicked.
Psa. 141. Looks to Jehovah to keep the hearts and lips, that there may be no connection with the wicked whom He will judge.
Psalm 142. Is the expression of confidence in Jehovah, so that trouble is only, the occasion of looking to Him for refuge.
Psalm 143. The extreme of distress is urged as a motive for God's interference.
Psalm 144. Urges the worthlessness of man as a reason for God's not delaying judgment, by which His people shall be brought into full blessing.
Psalm 145. A dialog between Messiah and the blessed remnant in the Millennium, and celebrating Jehovah's praise.
Psalm 146. Hallelujah. Unfolding His character in His dealings with Israel in the last days.
Psalm 147. Still praise to Jehovah for His great kindness and condescension to His people, and that He who governs all creation has given His word to. Jacob only.
Psalm 148. Calls upon all creation, from angels downwards, to praise Jehovah who has exalted His people Israel.
Psalm 149. Praises Jehovah in the congregation of Israel, and of the saints to whom God has given power to destroy their heathen enemies.
Psalm 150. A summons to universal praise to Jehovah.
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