Divine Design. 19. the Psalms
The special character of the Psalms is undeniable. In no part of scripture is the design of God more evident. This is the more notable, because of the variety of writers concerned, and the profound arrangement of their contributions, not superficially according to source or time, but by a distinct and divine purpose which governs the due place of no less than 150 several pieces, some alone, others in groups, all falling under five large sections, each with its own scope and its marked conclusion.
Of these the first comprises Psa. 1 to 41; the second has 42 to 72; the third contains 73 to 89; in the fourth are 90 to 106; and the last gives us 107 to 150, where the end comes without any form of expressing it as before. The first section, as one may gather from its contents, presents prophetically the general principle of the godly discriminated from the wicked among the Jews. Yet they are still together for the city and the sanctuary; and the covenant name of Jehovah predominates accordingly. In the second, on the contrary, the godly are a remnant who are severed from the multitude with whom they used to pass along to the house of God, as its opening intimates. They are sorrow-stricken, and ask Elohim to do them justice against an ungodly nation. Here accordingly, as deprived of public and common covenant privileges, they fall back on what God is in Himself, and the abstract name predominates. A striking proof of this appears from comparing Psa. 53 with 14 The third section, which has the divine names more mingled from Elohim to Jehovah, opens and goes through with the introduction of Israel as object of divine goodness, but such only “as are of a pure heart,” with all the nations jealous and hostile coming under judgment. The fourth division, after an appropriate exordium, strikes the note of a psalm-song for the Sabbath, and is filled with Jehovah reigning when He again brings the First-begotten into the inhabited earth; and here with the covenant name we find also the Most High and the Almighty. The last part celebrates Jehovah in the redemption of His people from the oppressor's hand, and their ingathering out of all countries, east, west, north, and south. It furnishes a believing and moral review of all that had passed, the virtues of the law written thenceforward on Israel's heart, and an affecting series of songs of degrees, followed after due interval by an ever swelling chorus of Hallelujahs, universal and lasting while earth endures.
As the history of man and of Israel is but the history of sin and ruin, but on God's part from man's fall were given communications of grace in prophecy and promise, so we have in the O.T. this beautiful and central book whose undercurrent is “the sufferings of Christ and the glories that should follow them.” Here we have the Holy Spirit providing inspired effusions from the heart and for the heart in sorrow and in joy, that the expression might have a divine savor through mercy and in truth, for His people passing through vicissitudes beyond all others, more favored yet more guilty, in respect not only of the law, but of the Messiah, but at length brought out of all guilt as well as distress unequaled, repentant and meek, into the over-abounding joy of grace and the everlasting glory of the kingdom, when everything that has breath shall praise.
The Psalms therefore obviously and assuredly have the prophetic bearing which is stamped more or less plainly on all scripture. But they have the peculiarity of expressing the heart's feelings to God, produced by the Holy Spirit in poetic form, when holy men passed through grievous trials, as for instance David particularly, the writer of far the most of the Psalms. But we have the Lord's authority and that of the inspiring Spirit that an infinitely greater was the object of God, in some of them personally, in all of them His Spirit. This accordingly gave rise to the richest exercise of heart and conscience in the saints thus tried; which the Holy Spirit produced and clothed in appropriate language for others in similar or even deeper trials, especially those in which the Jew will be involved at the consummation of the age. Deepest of all are those which none but the Lord Jesus could adequately feel and express, such as Psa. 8, 16, 22, 40, &c. Many are the Psalms on the other hand which anticipate the glory which is to appear, and the triumph not in heaven only but here below for Him Who was rejected and put to shame and by none so bitterly as by His brethren after the flesh.
In the Psalms therefore, beyond every other part of the written word, we have the divinely inspired expression of the hopes and fears, of the dangers and falls, of the confessions and recoveries, of the self-judgment and the thanksgivings, of the praises and the blessings, of God's people. We have the outpouring even of the Lord Himself, alone in atoning for sin, associated with others in governmental affliction, and leading the praise where and when this could be. Who but God could have supplied all this with a vast deal more, and beforehand? Who could have combined the experience of man's trembling and agitated heart, with the consolations of divine grace suited to his state, in a form worthy of God and a bearing for all time, even for that when the groans of creation shall be changed into the joy of the earth in unison with the heavens, and the field shall exult, and all the trees of the forest sing for joy, when the floods shall clap hands and the mountains chant together. For Jehovah will judge the world with righteousness, and the peoples with equity.
The order of the Psalms was a final act of divine inspiration as certainly as the substance of every several psalm. There is an exact propriety in the succession, which in no case could be disturbed without loss, and thus forcibly attests the finger of God. The titles, where given, are significant of a deeper mind than man's, though naturally unintelligible to such as look only for what lies on the surface. The absence of a title has its meaning, though it may not always be the same. Thus Psa. 1 and 2 have no title, not only to link them together, but this at the start as the preface to the first section and indeed also to the entire collection: one laying down the character of the godly man before Jehovah, whose hope is in Messiah; the others, the titles of Christ, as Jehovah's Son and King anointed for His holy hill of Zion, as surely as He will crush the nations and their kings in His day.
From 3 to 7 it is not the godly alone, nor Christ alone, but the Spirit of Christ in the godly. It is not Christ personally, but in His Spirit setting forth great moral principles. Thus in 3 it is faith in Jehovah, howsoever many be hostile; in 4 Jehovah sets apart the godly to Himself and hears him; in 5 it is confidence of blessing through Jehovah's righteousness for the righteous; in 6 he bows in distress before Jehovah in the sense of His just displeasure and pleads for mercy; in 7 he looks for His judgment falling on the wicked. Psa. 8 closes the group by passing from God's purpose about Christ to His suffering in fact as Son of man, and even now highly exalted in a wider glory, as in result Jehovah's name excellent in all the earth.
Again, Psa. 9 and 10 plunge us into the latter-day crisis as the time to which in general the psalms apply, not the period of the gospel and the church. Hence the issue is judgment executed on the quick (hostile heathen and wicked Jews), not the rapture of the saints glorified to heaven. They are a pair, and regard the enemies without and within. And they are followed up by a connected series up to 18 which express in 11-13 the experience and feelings of the godly in those days. Psa. 14 contrasts the character of the wicked and the righteous in view of that day; and 15 replies to the challenge, Who shall dwell with Him then?
Then in Psa. 16 and 17 Christ is seen as taking in grace His place therein, and in righteousness; whereas Psa. 18 identifies strikingly Messiah with His people from the deliverance out of Egypt at the outset till the Abiding One, when He becomes head, not of the church as now, but of the nations at the end of the age. Next come the divine testimonies of creation and the law in 19, then in 20 of Messiah answered in the day of trouble, and glorified in 21; whilst Psa. 22 is Messiah made sin and so forsaken to God's glory, resulting in grace flowing out more and more widely, if not then so deeply, till all the ends of the earth turn to Jehovah, and His righteousness is declared to a people that shall be born, on the ground of Messiah's doing. For after all, as we read in 23, 24, He as Jehovah guards His sheep when evil reigns, and will Himself be owned as Jehovah King of glory in the kingdom and house of Jehovah.
Then commencing with 25, 26 we see confession of sins and integrity of ways united in those that are His, emboldened by His sacrifice to own the truth and pursue holiness: a fresh start for the psalms to come. Whom should such a one fear? says Psa. 27, and (whatever the distress) Jehovah is his shield, Who will judge the wicked according to their deeds, as in 28. Hence the challenge in 29 to the sons of the mighty to own Jehovah, as every one in the temple says, Glory! Psa. 30 celebrates deliverance: if weeping comes for the night, there is joy at morn. Yet for this Messiah died, 31. Thus only could transgression be forgiven, sin be covered, and true blessedness come, 32; and thus alone could the righteous exult in Jehovah as in 33, its companion psalm, while Psa. 34 rises to a strain yet higher and sustained “at all times.”
The next four psalms, again, contemplate the way and power of evil judicially, also the path of the righteous, as well as a just sense of their sins confessed; whilst Psa. 39 owns that it is to their chastening, though man walks in a vain show. The section worthily concludes with Christ, after death and resurrection, praising in a new song, faithful in obedience, as also in bearing sins, in word and deed and suffering to the uttermost (40); and blessed is he that understands the Poor One, if His own familiar friend lifted up heel against Him (41).
The second section regards the godly remnant as forced to flee and be outside Jerusalem (42). Compare Matt. 24:1515When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) (Matthew 24:15), &c. For those within are in league with idolatrous Gentiles, being alike ungodly and apostate (43). “Arise,” pleads 44. Christ too is no longer viewed in general as graciously in their midst on earth, but gloriously on high; as we see in 45. Elohim appropriately is their refuge in 46, but Jehovah Most High is anticipatively celebrated in faith, and this for all the people, a great King for all the earth (47). Whatever present things may say, the utter rout of earth's kings is seen by faith, and Zion is the hill of His holiness (48). Psa. 49 is a homily thereon: that day proclaims the folly of unbelief. Man in honor and understanding not is like the beasts that perish. Their wealth, lands, sayings, glory, come to naught. Only the redeemed abide. The chosen people in Psa. 1 were no better than the world, yea more guilty; but the godly made a covenant with God over sacrifice. In 51 like David they own corruption and blood-guiltiness; they recognize man's might under judgment, 52, and the folly of “the many” 53. But all the resource of faith is in God, 54, though the wilderness was better than the city traitorous to Christ, 55. Psa. 56, 57 are an evident pair, expressing confidence, and growingly, in that day of danger and distress. So are 58, 59 when God's judgment is owned as the only means to convince man of fruit for the righteous, and that God rules in Jacob.
In 60 the Jew accepts God's chastening, but looks for victory. In 61 he cries “from the end of the earth” (and it is mainly for his soul and the king's life); in 62 with enlarging expectation. In 63 the praise and blessing and soul-satisfaction rise, though he be still an outcast from the sanctuary. Psa. 64 spreads before God the deadly craft and evil of that day, but is sure of God's intervention; and also in 65 the outburst then of praise, silent long in Zion. Yea, all the earth shall shout aloud to God; and the godly one who had fled will then go into His house and pay the vows made in trouble, 66. Then 67 closes this group by the blessing of the Jew as the means for all nations knowing God's salvation, never before nor otherwise.
The triumph of God, as Psa. 68 exultingly sings, is in and by Christ ascended on high. So shall His enemies be scattered when He arises; so shall the isolated be made to dwell in a home, and the kings of armies flee, and Jehovah dwell in Zion forever, and the kingdoms of the earth sing to God: blessed be God! But what was not Christ's humiliation in order that this should be righteously? This, 69 declares of Him, Who here speaks of being smitten and wounded of Jehovah. Indeed Christ bore reproach for His sake, for which judgment must follow on His enemies. Psa. 70 pleads for His deliverance, but withal to the shame of His wicked adversaries, and to their joy that sought Jehovah, Himself afflicted in order to it. Psa. 71 turns this principle to Jewish deliverance, “old” as they might be, but yet to renew their youth in praise; and so this portion closes with Psa. 72 “for Solomon.” It is not the aged David, the man of war, but the Prince of Peace, Who introduces the rest of God, when the prayers of Jesse's son are ended. Who can doubt the divine design thus far?
The third division bears out its larger character as bringing in Israel and their Gentile foes so plainly that fewer words are here needed. Psalm 73 speaks expressly of the people thus; as 74 of their and His enemies. In 75 Messiah intervenes, judging with equity; when earth and all its inhabitants are dissolved, He bears up its pillars. Can any one doubt Who He is? or when? Psa. 76 speaks of the catastrophe for the kings of the earth when He dwells in Zion; not when His presence shines from heaven to the destruction of the Beast and the False prophet. But there is inward deliverance also as in Psa. 77 And the history of the people is turned more than ever to “instruction” in that day as in 78. But even when Israel is back in the land, Gentile hatred once more breaks out as we see in Psa. 79, and the people are not yet established in the new covenant. In 80 they pray that the Shepherd of Israel may shine forth, and His hand be on the Man of His right hand, the Son of man.
Psa. 81 bids the trumpet be blown at the new moon. It is the awakening and gathering of Israel, as 82 warns the judges of His arising to judge the earth. Nor will the confederacy of Gentiles, small or great (83), avail against God's hidden ones; their greed after His holy places will only bring out that He alone Whose name is Jehovah is the Most High over all the earth. Psa. 84 then points out the blessing, first, of dwelling where Jehovah dwells, in His house; next, of going up thither. Psa. 85 celebrates His favor, though the result was far from complete; for glory is to dwell in the land. Cf. Isa. 4 for Jerusalem. A suited prayer of David follows in Psa. 86; and Psa. 87 contrasts Zion with the passing splendor of earth's old great ones. But none the less do the godly feel and express in 88 the terrors of a broken law, and crying to the God of their salvation accordingly. They had utterly failed in their relationship; but the Spirit of Christ in no way held aloof from this righteous affliction, Himself holy and spotless. Psa. 89 is the song of Jehovah's loving-kindness or mercies, the center of which is the Merciful or Holy One in ver. 19. They had lost all but His mercies in Christ, which abide and will yet be theirs “forever.”
The fit opening of the fourth section is Moses' prayer, Psa. 90 The sovereign Lord alone can say to crumbling man, Return, children of men. But this turns on the Messiah, Psalm 91, Whose work brings in the true sabbath song, 92. Jehovah then reigns, higher than the highest of creatures; and holiness becomes His house ever more, 93. Yet vengeance belongs to Him, dishonored from the first, and most of all at the last, 94. But when the workers of iniquity are cut off, then goes forth Israel's joyous call to sing to Jehovah, 95, as in 96 all the earth is invited to sing a new song. Is not 97 the answer to that, as 99 to 98 where Israel is in question? In Psa. 100 they are all summoned to shout aloud and serve Jehovah with joy. There is no narrowness of heart more. If “we” are His people, enter “ye” into His gates with thanksgiving and His courts with praise. Psa. 101 is Messiah setting out the terms of His reign, mercy and judgment. Psa. 102 gives the ground of all blessing in His humiliation, Who was not the cast down Messiah only but Jehovah, as truly as He who lifted Him up; for He is the Creator of all. Then, Psa. 103, what praise in Israel flows out? What praise in creation, Psa. 104! What thanks given in Psa. 105 where Jehovah's ways of grace are retraced from the fathers down till the sons entered on the lands of the nations! What thanks, in Psa. 106 not less deeply but here adding, “for His loving kindness (or mercy) is forever.” Grace opens their lips to confess how they had sinned with their fathers, and done wickedly throughout the self-same history, and later still when carried captive. Now they say, “Save us, Jehovah our God, and gather us from among the nations to give thanks to thy holy name, to triumph in thy praise.”
The fifth division begins with Psa. 107, in substance like the concluding one of the fourth, but adding the weighty facts in vers. 2, 3, and recounting their varied providential past, wise now to understand Jehovah's mercy. Cf. Rom. 11:30-3230For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: 31Even so have these also now not believed, that through your mercy they also may obtain mercy. 32For God hath concluded them all in unbelief, that he might have mercy upon all. (Romans 11:30‑32). Psa. 108 is the joy of the Spirit of Christ when Israel is put in possession of their long forfeited inheritance. Here it is His mercy, truth, and glory. Now in 109 we have Christ rejected but exalted to help the needy, with judgment on the son of perdition first and last. Psa. 110 is David's Son and Lord exalted. Though Priest forever after Melchisedek's order, He is about to smite through kings in the day of His anger, especially the “head over a mighty land “: the just reply to 109.
In 111 to 118 we have a group celebrating Jehovah successively in His works and wonders: 111; 112, in His commandments and righteousness; in His character and dealings; 113, praise, all being Hallelujahs; then in 114 is the effect on the earth of the presence of Jacob's God, as 115 is the humbling effect on Israel to His glory, blessed and blessing; and in 116 their love in Christ's Spirit as delivered from death like Jairus' daughter. Again, 117 calls all the nations to praise Jehovah, as 118 closes the set with “His mercy forever” sung by Israel, Aaron's house, and those that fear Him. Through sore trial Israel had passed, but destroyed their foes; but it was in His name Who set the rejected Stone at the head of the corner, and in His name Messiah coming they bless.
Next in Psa. 119 we have Israel's state shown, the law written on their hearts, and its virtues analyzed fully and distinctively. Then follows the series of fifteen “Songs of degrees,” or steps in Israel's restoration, not yet fulfilled. In 120 the deceitful foe is discerned; in 121 Jehovah is looked to for help; and in 122 Christ's Spirit kindles their joy in worship. Then in 123 their eyes are devotedly lifted up to Jehovah; and in 124 the snare is broken, and they bless Him. In Psa. 125 they confide in Jehovah, peace on Israel; in 126 joy is reaped after sowing in tears, by Christ above all. Psa. 127 is for Solomon, contrasting the house and the city of the rest of God with the Babel-building that preceded, and looking for a blessed posterity. The blessing of Jehovah-fearers duly ensues in 128 and their many afflictions can now, in 129, be calmly remembered with the assurance of shame to all that hate Zion. Then, 130 tells how forgiveness with Jehovah taught them to fear Him, and wait for Him, and hope; as in 131 the moral effect goes forth in subjection of heart, deepening that hope. Psa. 132 asks Jehovah to remember for David all his affliction, the figure of infinitely greater; and to arise into His rest, with answers from ver. 14 exceeding every request. Next, 133 points us to the beauteous dwelling in unity that results in the power of the Spirit, honoring a greater than Aaron in the blessing-life for evermore; while 134 ends this series with blessing rising up: night brings no pause, and Jehovah blesses out of Zion, king and priest being here together in it.
Psa. 135 is more general praise, though it and the succeeding 136 may be regarded as replying to the psalms of degrees. They are rehearsals. The first begins and ends with Hallelujah; the second resounds with Israel's known chorus.
Special circumstances, of the people's sorrow, and of Jehovah's fidelity to His word, begin in Psa. 137 and 138, while 139 gives the individual heart-searching in goodness of the Eternal, which encourages to pray, “Search me, O God, and know my heart,” &c. As the last foe has not fallen before the kingdom is established in peace, we have in 140 a prayer for his fall; as in 141 for preservation and profit by the discipline meanwhile. It is even more urgent in 142 and in sense of loneliness. Psa. 143 takes the deep ground that in His sight no man living shall be justified. It is a question of divine righteousness. So in Psa. 144 “Jehovah, what is man?” Why should He delay judgment and blessing for him? for Jehovah only has and gives might.
Psa. 145 is the Spirit of Christ in the Jewish saints praising for the kingdom; and Hallelujah psalms swell in volume to the end. Psa. 146 is the contrast in the man of Jehovah delivering His people; Psa. 147 His mercy to Jerusalem and Israel's outcasts with His blessing of creation. In 148 it is His praise “from the heavens,” and “from the earth,” with all therein; as Psa. 149 is His praise in the congregation of the godly (for such are Israel henceforth). Psa. 150 is praise to El, the mighty One, everywhere and in all respects, with every instrument and by everything that has breath. How evident the special design of God, not only in each psalm but in their arrangement! Man without Him was incapable of either.