Another precious and essential truth of Christianity is that the veil is rent, because redemption has been accomplished; and Jesus is gone into heaven by His own blood. Hence we have purged consciences, with liberty to approach God as our Father, and to enter into the holiest by the blood of Jesus for worship and communion. Blessings and privileges we now therefore have, which were wholly unknown until the finished work of Christ had actually taken place. In the Psalms, we find no idea of these heavenly blessings; on the contrary, their sanctuary is on earth, and worship is spoken of as at Jehovah’s footstool; a point of all importance to notice. “Exalt ye Jehovah our God, and worship at his footstool, for he is holy;” and again, “We will go into his tabernacles, we will worship at his footstool.” (Psalm 99:5; 132:7.) How great the contrast between these words of the inspired psalmist, and those of an inspired apostle, when he says: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.” (Heb. 10)
The true hope of the Christian, which is the coming of the Lord at any time, when we shall be caught up to meet Him in the air, and so be “forever with the Lord,” is not found in the Psalms; but His coming to Israel, to reign over the earth, and to judge the world in righteousness are repeatedly set forth, as suited to the people there contemplated. It is clear that our hope was not fully known in its details, till it was revealed to Paul the apostle—“by the word of the Lord”—for us. (See 1 Thess. 4:15.)
Thus, however much we may have recorded in the Psalms for our instruction, (and, thank God, there is an abundance of it), yet we have seen that the special doctrines of Christianity do not come within their scope. The New Testament epistles set forth the heavenly calling, heavenly standing, heavenly relationships, accomplished redemption, rent veil, worship in Spirit and in truth, the indwelling, sealing, and communion, of the Holy Ghost, and the hope of our Lord’s return. For these then we must look to the Epistles. We do find in the Psalms the calling, hope, worship, relationships, and experiences suited to God’s earthly people, and (ever to be remembered), all written for our learning, blessed be God! But we may rest assured that those only, who can distinguish between instruction concerning God’s ancient people Israel, and that about the church of God, will be able rightly to divide the word of truth.
The fact is, that David who is the chief writer of the Psalms, informs us himself that he was “the anointed of the God of Jacob, and the sweet psalmist of Israel.” (2 Sam. 23:1.) This gives us a key to unlock the great subject of the Psalms; and we do press this point, because of its importance, that he is not called the sweet psalmist of the church, but “the sweet psalmist of Israel,” God’s earthly people. Instead then of the people being described there as partakers of a heavenly calling, they are again and again spoken of as having been called from Egypt to Canaan—brought out of Egypt and led through the wilderness into the land of promise. (Psalm 78; 105)
Their hope, too, is constantly referred to as “the earth” or “the land.” We read, “They shall inherit the earth.” “Such as be blessed of him shall inherit the earth.” “The righteous shall inherit the land.” “He shall exalt thee to inherit the land.” (Psalm 37:9, 11, 22, 29.) Earthly glory seems to be the hope of the faithful in this book. We see the longing of their hearts expressed in such words as, “Oh that the salvation of Israel were come out of Zion! When Jehovah bringeth back the captivity of his people, Judah shall rejoice, and Israel shall be glad.” Again, “Thou shalt arise, and have mercy on Zion; for the time to favor her, yea, the set time is come. For thy servants take pleasure in her stones, and favor the dust thereof. So the heathen shall fear the name of Jehovah, and all the kings of the earth thy glory. When Jehovah shall build up Zion, he shall appear in his glory.” (Psalm 14:7; 102:13-16.) Their hope therefore, is, that Jehovah will come and judge the earth, and establish them in the land of promise. Then they will know that His eyes will be upon the faithful of the land, that they may dwell with Him; and that He will early destroy all the wicked of the land, and cut off all wicked doers from the city of Jehovah. (Psalm 96:13; 98:9; 101:6-8.)
The experiences too of the godly in the Psalms, though they have much in common with pious people at all periods, yet, in some respects, are they peculiarly their own; for experience and conduct must always be according to known relationships. For instance, their distress is very great because their city Jerusalem has been laid in heaps, and the carved work of their beautiful temple broken. They say, “They break down the carved work thereof with axes and hammers. They have cast fire into thy sanctuary: they have defiled by casting down the dwelling-place of thy name to the ground. (Psalm 74:6, 7.) Moreover, their prayers are for vengeance upon their enemies. Instead of loving their enemies, praying for them that de-spitefully use them, and supplicating God to save sinners, they say, “Pour out thy wrath upon the heathen, and render unto our neighbors sevenfold into their bosom their reproach.” And again, “Happy shall he be that taketh and dasheth thy little ones against the stones.” (Psalm 79:6, 12; 137:9.) All this, however, is consistent, with a dispensation of law and righteousness, and a people having an earthly calling, blessings, and hope. But how different from the injunctions of an apostle—“If thine enemy hunger, feed him, if he thirst, give him drink. Be not overcome of evil, but overcome evil with good.” How unlike the perfect One, who prayed for His murderers, saying, “Father, forgive them, for they know not what they do.” Happy those who can now say, “Our conversation is in heaven, from whence also we look for the Savior the Lord Jesus Christ, who shall change our vile body and fashion it like unto his glorious body.” (Rom. 12:20, 21; Luke 23:34; Phil. 3:20, 21.)
We cannot be too often reminded that it is the Holy Ghost alone who guides into all truth; so that we need His operation to be taught rightly any portion of God’s word. “The natural man receiveth not the things of the Spirit of God.” It is only by the Holy Ghost, that we discern, receive, know, or give forth to others, spiritual things. (1 Cor. 2) Thus, though born of God, and forever blessed in Christ, we are in constant dependence on the Spirit. We need to watch, lest we take up, and traffic in, divine truth, by mere natural intellect.