The Psalms: October 2014
Table of Contents
The Psalms
This book has been called the heart of the Bible. It expresses sentiments produced by the Spirit of Christ, whether of prayer, sorrow, confession, or praise, in the hearts of God’s people, in which the ways of God are developed, and become known, with their blessed issue, to the faithful. The book is distinctly prophetic in character, the period covered by the language of the Psalms extending from the rejection of Christ (Psa. 2; Acts 4:25-28) to the Hallelujahs consequent on the establishment of the kingdom. The writers do not merely relate what others did and felt, but expressed what was passing through their own souls. And yet their language is not simply what they felt, but that of the Spirit of Christ that spoke in them, as taking part in the afflictions, the griefs, and the joys of God’s people in every phase of their experience. This accounts for Christ being found throughout the Psalms: some refer exclusively to Him, as Psalm 22; in others (though the language is that of the remnant of His people), Christ takes His place with them, making their sufferings His sufferings, and their sorrows His sorrows. In no part of scripture is the inner life of the Lord Jesus disclosed as in the Psalms.
From Concise Bible Dictionary
Psalms
Their Primary Character
The Psalms concern Judah and Israel, and the position in which those who belong to Judah and Israel are found. Their primary character is the expression of the working of the Spirit of Christ as to, or in, the remnant of the Jews (or of Israel) in the last days. He enters into all their sorrows, giving expression to their confessions, their confidence of faith, their hopes, fears, thankfulness for deliverances obtained — in a word, to every exercise of their hearts in the circumstances in which they find themselves in the last days; so as to afford them the leading, the sanction, and the sympathy of the Spirit of Christ, and utterance to the working of that Spirit in them and even in Christ Himself. This so distinctly characterizes the Psalms that there are very few indeed even of those which are prophetic of Christ, where the remnant is not found.
The Spirit of Christ;
the Spirit of Prophecy
Again, it is evident (and it is the second general principle I would notice), that it is the Spirit of Christ, the Spirit of prophecy, which speaks. That is to say, it is the Spirit of Christ interesting Himself in the condition of the faithful remnant of Israel. But if the Spirit of Christ is interested in the remnant of Israel, Christ’s own sufferings must be announced, which were the complete proof of that interest. And we find the most touching expressions of the sufferings of Christ, not historically, but just as He felt then, expressed as by His own lips at the moment He endured them. Hence the intimacy of feeling and peculiar interest of the Psalms. They are the beating of the heart of Him, the history of whose circumstances, the embodying of whose life, in relationship with God and man, whose external presentation, in a word, and all God’s ways in respect of it, are found in the rest of Scripture.
Earthly Deliverance Sought;
Sins Felt and Confessed
Another principle connects itself with this, which gives the third great characteristic of the Psalms. The sins of the people would morally hinder the remnant’s having confidence in God in their distresses. Yet God alone can deliver them, and to Him they must look in integrity of heart.
We find both these points brought out: the distresses are laid before God, seeking for deliverance, and integrity is pleaded and the sins confessed at the very same time. Christ, having come into their sorrows, as we have seen, and made atonement, can lead them, in spite of their sins and about their sins, to God. They do not indeed know at first perhaps the full forgiveness, but they go in the sense of grace as led by Christ’s Spirit, in expressions provided in these very Psalms, to the God of deliverances, confessing their sins also.
Forgiveness also is presented to them. The Spirit of Christ being livingly in them, and fixing the purpose of their heart, they can, through confessing their sin, plead their integrity and fidelity to God. But the thought of mercy always precedes that of righteousness, as their ground of hope.
The Expression of the Spirit of Christ in the Jewish Remnant or in Christ As Suffering for Them
In sum, then, the Psalms are the expression of the Spirit of Christ, either in the Jewish remnant (or in that of all Israel), or in His own Person as suffering for them, in view of the counsels of God with respect to His elect earthly people. And since these counsels are to be accomplished more particularly in the latter days, it is the expression of the Spirit of Christ in this remnant in the midst of the events which will take place in those days, when God begins to deal again with His earthly people.
The Five Books of the Psalms
It is generally known that the Psalms are divided into five books, the first of which ends with Psalm 41; the second, with Psalm 72; the third, with Psalm 89; the fourth, with Psalm 106; and the fifth, with Psalm 150. Each of these books is distinguished by a special subject.
The First Book: the State of the Jewish Remnant in Jerusalem
The subject of the first book is the state of the Jewish remnant before they have been driven out of Jerusalem, and hence of Christ Himself in connection with this remnant. We have more indeed of the personal history of Christ in the first than in all the rest. This will be readily understood, as He was thus going in and out with the remnant, while yet associated with Jerusalem.
The Second Book: the Remnant Cast Out of Jerusalem
In the second book, the remnant are viewed as cast out of Jerusalem (Christ, of course, taking this place with them and giving its true place of hope to the remnant in this condition). The introduction of Christ, however, restores them, in the view of prophecy, to their position in relationship with Jehovah as a people before God (Psa. 45-46). Previously, when cast out, they speak of God (Elohim) rather than Jehovah, for they have lost covenant blessings; but by this they learn to know Him much better. I think it will be found that the first two books are somewhat distinguishable from the last three. The first two are more Christ personally among the Jews; the last three, more national and historical.
The Third Book: National Deliverance and Restoration of Israel
In the third book we have the deliverance and restoration of Israel as a nation, and God’s ways towards them as such (Jerusalem, at the close, being the center of His blessing and government). The dreadful effect of their being under the law, and the centering of all mercies in Christ are brought out in Psalms 88-89, closing with the cry for the accomplishing of the latter. Electing grace in royalty for deliverance, when all was lost, is presented in Psalm 87.
The Fourth Book: Jehovah
the Dwelling-Place of Israel
In the fourth, we have Jehovah at all times the dwelling-place of Israel. Israel is delivered by the coming of Jehovah. It may, in its main contents, be characterized as the bringing in the Only-begotten into the world. Jehovah having been always Israel’s dwelling-place, they look for His deliverance. For this the Abrahamic and millennial names of God, Almighty and Most High, are introduced. The full divine nature of Messiah, once cut off, is brought in to lay the ground for His having a part in the latter-day blessings, though once cut off. He is the unchangeable living Jehovah, the Creator. Then comes blessing on Israel, creation, judgment of the heathen, that Israel might enjoy the promises. But it is the same mercy which has so often spared them.
The Fifth Book: God’s Ways
Rehearsed, Closing With
Triumphant Praise
The last book is more general, a kind of moral on all, the close being triumphant praise. Having spoken of the details of their restoration, through difficulties and dangers, and God’s title to the whole land, the wickedness of the anti-Christian tool of the enemy, the exaltation of Messiah to Jehovah’s right hand till His enemies are made His footstool, and the earthly people made willing in the day of His power, we have then a rehearsal of God’s ways, a commentary on the whole condition of Israel and what they have passed through, and the principles on which they stand before God, the law being written in their hearts.
Then the closing praises.
Adapted from J. N. Darby
A Practical Approach to the Psalms
The psalms have been a great encouragement and comfort to many believers over the centuries. In practical life we can relate to the experiences the various writers went through, and the sentiments they expressed as they reviewed those experiences in the light of their relationship to the Lord. Also, the Lord allowed that most of the psalms were written by men (like David and Asaph) who were poets and musicians. Thus the thoughts expressed are in poetic style, and set forth in beautiful language. They are meant not only to be read, but also to be sung, and thus impressed, not only on our minds, but also on our hearts. The cadence and beauty of the psalms have found their way into the hearts even of unbelievers, and have sometimes been used of the Lord to bring them to Christ. As another has remarked, “Words make you think a thought; music makes you feel a feeling: but singing makes you feel a thought.” The psalms are given in order to do this for us, for the Lord knew well that we had emotions as well as intellect.
However, sometimes Christians are confused when they encounter expressions that seem to be contrary to what is taught in the New Testament, and thus are hard to reconcile with Christian experience. As always, we must keep Scripture in its place, and recognize that while there is much in the Old Testament that is very helpful to us, it is the New Testament that gives us true Christianity. I would suggest that in reading the psalms, we can look at them in four different ways.
Individual Experience
First of all, we may look at the psalms as the individual (but sometimes collective) experience of the writer. We know that David wrote the bulk of the psalms, but many were also written by Asaph, one of the Levites whom David ordained to be involved in the music and singing in the temple. Some were written by the sons of Korah, who were also of the Levites. A few were written by individuals who wrote perhaps only one psalm, such as Ethan the Ezrahite (Psa. 89), Moses (Psa. 90), and Solomon (Psa. 127).
In reading these psalms, and especially those written by David, we can identify with the experiences through which he passed, and particularly when those experiences are identified for us in the heading of the psalm. More than this, we can read the details of those experiences in the historical books that concern David’s life, and then appreciate all the more his thoughts and feelings at that time. Every kind of trial is found in the psalms, as well as joy and thanksgiving in appreciation of God’s goodness.
All of this, however, must be read and understood within the context of Old Testament revelation, which was limited. God was not fully revealed, and the fullness of God’s grace had not yet been brought out in Christ. Thus we have in the psalms an understanding of God, and expressions relating to this understanding, that are not in keeping with the full revelation of God in Christ. There was not the nearness to God as Father that we know today, nor was there the full assurance of salvation.
The Thoughts and
Feelings of Christ
Secondly, we see in some of the psalms the thoughts and feelings of Christ Himself during His earthly pathway in this world, in going to the cross, and in suffering for sin. While they were writing, the Spirit of God sometimes took the thoughts and the pens of the inspired writers beyond their own experiences, to give us thoughts and feelings that could apply only to Christ. Often they did not understand what they were writing, as we find in 1 Peter 1:11 — “Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.” Some of the psalms that are particularly full of such experiences have been termed “Messianic psalms,” in that the thoughts and feelings of the Lord Jesus in His sufferings on the cross are clearly brought out. We have the history of the Lord Jesus in His life on earth in the gospels, but His innermost feelings are given to us in the psalms.
This is very precious to our souls, for while even the inspired writers often did not understand what they were writing about the sufferings and subsequent glory of the Lord Jesus, we today can enter into it all, and appreciate more all that He went through for God’s glory, and our blessing. We read of His sufferings at the hands of man (Psa. 69), but also His sufferings at the hands of God (Psa. 22), as well as the depth of His feelings while suffering at the hand of God (Psa. 88). Again, all this only increases our worship and adoration of that blessed One!
Prophetic Character
Thirdly, we must recognize the prophetic character of the psalms. As we have seen in other articles in this issue, the psalms are really divided into five books, all having a different prophetic meaning and emphasis. We know that prophecy relates to the earth, and thus the church is not the subject of prophecy. Thus the prophetic character of the psalms relates to Israel, and their experiences in going through the tribulation, until finally arriving at millennial blessing. As one brother put it, “The psalms will be the hymn book of the godly Jewish remnant in a coming day, for in those Psalms they will find an expression for every godly thought and feeling in the circumstances through which they are passing.” They will look to the Lord in severe trials and difficulties, celebrate His goodness to them in years past, and trust Him to bring them into full blessing on earth.
In this respect, many times they will call for judgment and vengeance on their enemies, and will call for the Lord to intervene directly on their behalf. Such expressions are found in the psalms — expressions that would be totally out of character for believers today, for believers today are told, “Avenge not yourselves, but rather give place unto wrath” (Rom. 12:19). Today is the time of God’s grace, and as such, we are called to show God’s love and grace to this world. “Love your enemies, bless them which curse you, do good to them that hate you” (Matt. 5:44), and “Resist not evil” (Matt. 5:39). But there is a day coming when God will judge evil, and when our Lord Jesus Christ will take His place as the rightful King. At that time it will be quite right for godly ones on earth to call down judgment on their enemies, for “when thy judgments are in the earth, the inhabitants of the world will learn righteousness” (Isa. 26:9).
“Men of Like Passions”
Finally, we can enjoy the psalms for ourselves, as we read of the experiences of those who wrote them, and how they looked to the Lord for His care and eventual deliverance. The trials through which they passed are much the same as our own, for they were “men of like passions” with us, and went through many of the same experiences. As we have mentioned earlier in this article, every kind of trial is brought before us in the psalms, and we today can find comfort for our souls in reading of others who passed through difficulties and testings similar to our own. Then, when we are delivered, we can find a corresponding note of praise in the psalms, as we celebrate what God has done.
We read such verses as, “Call upon Me in the day of trouble: I will deliver thee, and thou shalt glorify Me” (Psa. 50:15). God delights to hear the prayer of His own, and to answer them in this way, with deliverance. But then, sometimes we do not get deliverance in this life; then we read, “Because Thy lovingkindness is better than life, my lips shall praise Thee” (Psa. 63:3), and, “I shall be satisfied, when I awake, with Thy likeness” (Psa. 17:15). So it is that many of the problems and difficulties through which we pass find their echo in the psalms. We are comforted and in peace as we consider His care for us, just as He cared for His own so many years ago.
In seeing these four different applications of the psalms, we can be “rightly dividing the word of truth” (2 Tim. 2:15) and find enjoyment for our own souls, while appreciating that which gives us a deeper appreciation of our precious Saviour, and that which foretells the future blessing of God’s earthly people.
W. J. Prost
The Book of Psalms – Its Divisions
The division of the books of Psalms is one of the best proofs of the divine inspiration of the Bible. It would have been impossible for man to have originated the plan on which the Psalms as a whole are classified, whether into distinct books, or into an orderly series within those books. The collector and editor might have been Ezra, but God is the author.
The Jews regarded the Psalms as being divided into five books by divine arrangement, ending respectively with Psalms 41, 72, 89, 106, and 150. They also considered each book to correspond with the separate books of the Pentateuch, having the same distinguishing characteristics. Let us trace the parallelism.
The first book of Psalms (1-41) stands in the same relation to the whole collection that Genesis does to the Bible, both books being introductory and unfolding the counsels of God to this earth.
The second book (42-72) brings in God as Redeemer; hence the future blessing and redemption of the people on the ground of sovereign grace is the lesson here, as it is in Exodus.
In the third book (73-89) we have God made known as Sanctifier, and the whole nation set apart for God. The “sanctuary” and the “house” characterize these 17 psalms throughout, as they do Leviticus.
The fourth book (90-106) commences with what has been termed “the funeral psalm of the wilderness” — Psalm 90. Here too we have the patriarchal title “God Almighty,” faith’s resource in wilderness circumstances, and “Most High” the millennial title, so as to sustain the hopes of the pilgrim journeying home. The frailty and mortality of man is solemnly chanted in the opening of this new series of 17 psalms. But we have also the righteous ground unfolded in the death of the Messiah, and the glory and eternity of His being (Psa. 102), on which God will yet set His people in Canaan blessing, after the truths of death and resurrection have been practically learned. These are the very truths and characteristics of the fourth book of Scripture — Numbers.
The fifth book (107-150) is a book of review, a book in which the moral element largely prevails. Here God in His character, ways, and works is unfolded in sublime and rapturous strains. The correspondence to Deuteronomy is not difficult to perceive.
Notice that the first, second, and third books of psalms end with the words, “Amen, and Amen;” while the fourth and fifth close with a “Hallelujah,” or “Praise ye the Lord.” The expressive note attached to the second book (the 72nd psalm), “The prayers of David, the son of Jesse, are ended,” was probably the work of the inspired compiler. What more could be desired? Immanuel’s land is filled with glory and the praise of the once despised Nazarene, and the Man of sorrows engages the heart and tongue of the millennial earth, for “daily shall He be praised.” The last five psalms each begin with a “Hallelujah,” and also close with it, while the last of the five is a “Hallelujah psalm” throughout.
The Man Christ Jesus
Psalm 16
What we find written in the Psalms is primarily connected with the Jews, or the Lord Jesus Himself, and particularly as Messiah. They have a special reference to the godly remnant in the latter day. For this reason many of their expressions wholly belong to the Jews, and cannot be used by the church. Such passages have caused terrible stumbling to Christians who did not see this. The saints of the present dispensation cannot rightly be looking for the destruction of their enemies, as a way of escape from their sorrows. But in the time of trouble that is to come, it will be quite proper for the suffering Jews to look for judgments as a way of deliverance. They are God’s promises, and what their hope rests upon. But the church looks to be caught up, and escape from sorrow, by being with the Lord in the heavens, while it is quite true that she has His sympathy in her sorrow down here.
Suffering and Deliverance
But what the Psalms are chiefly occupied with is the suffering of the soul, the sorrows of the godly Jews and remnant, and God coming in judgment, as their deliverer, by the execution of vengeance on all their foes. Christ is viewed there as associated with Israel, and enters into all the sufferings of the holy remnant. Then there are certain psalms which belong personally to Himself. They show out the character of the spirit of Christ, as the Gospels show His walk and work. The Gospels display the One in whom was no selfishness. They tell out the heart that was ready for everybody. No matter how deep His own sorrow, He always cared for others. He could warn Peter in Gethsemane, and comfort the dying thief on the cross. His heart was above circumstances, never acting under them, but ever according to God in them. We see that He was always sensible to them, and we often get in the Psalms expressions of what His heart felt in them. For example, “I am poured out like water;” “My bones are out of joint: My heart is like wax.” He was the tried man; and, as man tried, I am called to follow Him. I should forget self, and the things belonging to self, in showing love to others. The true effect of being near Christ puts me into fellowship with Himself about others, instead of being under my own circumstances. How can I be turning my heart to the joys of one, and the sorrows of another, unless I am living close to Christ, and getting my heart filled with Him instead of self? What we find all through the life of Christ, as shown out in the Gospels, is the total absence of selfishness, never acting for self in any way whatever. He could rejoice with those who had joy, and grieve with those in sorrow. He could cheer, warn, or rebuke, as need arose. Whatever love dictated, that He did. In Psalm 22 we see Christ alone, suffering under God, enduring the wrath due to sin, but continuing the righteous man, crying unto God, and justifying Him, even when forsaken by Him; or if we look at Him, as in Psalm 69, suffering rather from men, God is still His refuge. His heart goes through all the sorrow sin could bring on one who takes the sinner’s place. He passed through the deepest exercises the heart could endure, but He brings all to God.
Atonement
Oftentimes we find the great difficulty in bringing our sorrow to God. The soul of some may be saying, how can I do so, since my sorrow is the fruit of my sin? How can I take it to God? If it were suffering for righteousness’ sake, then I would, but I am suffering for my sin; and can I, in the integrity of my heart towards God, take my sorrows to Him, knowing I deserve them? Yes: Christ has been to God about them. This, then, is the ground on which I can go. There has been perfect atonement for all my sins; Christ has been judged for them. Will God judge us both? No; I go to Him on the ground of atonement, and God can afford to meet me in all my sorrow, because Christ’s work has been so perfectly done. In the main, all sorrow is from sin, and all help is grounded upon the atonement. There would be no possibility of my trusting in God, had not all His dealings with sin been put upon another. God may make me to feel the effects of my sin, because He is not going to judge me for it. Through grace I can take the place before God which Christ takes, and the ground for me is the atonement.
We find divine utterance in the Psalms for all our sorrows, and it is blessed to look at them in this way, Christ entered into the full effects of sin, as none other can, in a way we never shall; and, when He had been at the “horns of the unicorns” — the very transit of death, as it were, and had settled every question with God about sin, He could then say, “I will declare Thy name unto My brethren: in the midst of the congregation will I praise Thee.” We shall never lose Him as our companion: what a comfort! We shall follow Him to the glory. I am going to be with Him. His presence will be my delight. What a place the saints are brought to in Christ — all sorrow passed!
Consolation
What abundant consolation faith gives the man who hangs on God! Christ could say when down here, “I have set Jehovah always before Me;” should not I do so? In the details of life, do I not constantly need Him? How continually I get moved by circumstances! He alone can uphold me. Christ once took a dependent place, but was raised by the power of the Spirit, through God the Father. The Lord Jesus Christ was all the Father’s delight.
Christ is in His presence as Man and on behalf of man, as the Forerunner of our way. It is so blessed to look at Christ as the way; it brings Him so near to us. As surely as I have, as a man, partaken of the first Adam’s nature, and the consequences of his sin, so have I as a believer a portion in the second Adam. The Lord Jesus Christ is in the presence of God for me. There are truly difficulties down here; but I shall be with Him where there are joys for evermore.
It is our positive portion, and in communion with Him we share what He is. His delight is with the saints. He entered into their deepest sorrow, and they shall share His joy and glory, as exalted on high. How am I acting towards Him now? Do I take all my concerns to Him? Do I make Him the uppermost thought in all my need, in every exercise of soul, and also in my seasons of joy? This is the way to learn Him, and to know the love that is in His heart.
Adapted from J. N. Darby
The Songs of Degrees
The Songs of Degrees outline the orderly progress of growth and exercises of the ten tribes, from their lowest point in Psalm 120 when they cry to the Lord in despair, to their highest point in Psalm 134 where united Israel is seen together blessing the Lord and one another. The songs of degrees have a moral application for us as well, especially in times of contention and division. The Lord would desire to work in our hearts to bring about a unity that is according to His heart and mind.
Psalm 120 — Distress. The ten tribes recognize their problems and acknowledge where they are — far from Jerusalem, the city of peace. They are in conditions marked by lying, deceit and a hatred for peace. The path of peace that they once departed from is now desired.
Psalm 121 — Dependence. The remnant of Israel looks from afar to see the mountains of Zion, suggesting their heart is now toward Jerusalem. This “traveler’s psalm” is replete with confidence in the Lord and His preservation of them from the time they begin their trip by “going out” from the surrounding nations, until their arrival and “coming in” to Jerusalem itself.
Psalm 122 — Joyful Anticipation. The prospect of standing within Jerusalem gladdens their heart. They, who once left in rebellion (1 Kings 12:16), now come to appreciate the proper administrative order — “set thrones” — in that city of peace. Peace, prosperity, and unity — “compact together” (1 Cor. 1:10) — should characterize the local assembly.
Psalm 123 — Waiting on the Lord. After reading the last psalm, we almost expect to see the remnant of Israel entering through the gates of Jerusalem with songs of rejoicing. Yet, more lessons and further soul experience are needed before that day arrives. In dependence they look to Him that dwells in the heavens, not for protection as in Psalm 121, but awaiting His direction. They now experience the scorn and contempt of the proud, and thus seek mercy from the Lord.
Psalm 124 — God for us. The scorning does not let up. Rather, it intensifies to open opposition and wrath. The remnant now comes to realize this journey is one that requires divine intervention on their behalf. They escape both the violence (“prey to their teeth,”) and deceit (“snare of the fowlers”) of man, recognizing it is only because Jehovah was for them that they made it through. God in His mercy usually does not permit such intense trials at the beginning of our path, knowing our frame and remembering we are but dust. David knew this character of persecution from the hand of Saul and later from his own son Absalom.
Psalm 125 — The Government of God. The mountains of Jerusalem come into view, mount Zion, a symbol of grace, chief among them. The Lord is not only for His people, but also with them. God’s grace is unchanging and abiding; His government is towards those who do good, but opposed to them that work iniquity. God’s government today is providential — neither immediate nor direct. Hence, faith is required.
Psalm 126 — Restoration. We might wonder why this is not the last psalm if complete restoration has been realized. Perhaps the reason is because while the two tribes and ten tribes are now reunited in Jerusalem, they still need to learn to fully trust the Lord (from the threat of Gog), hence their cry, “Turn again our captivity” (vs. 4). There is more work to be done in them before this company joins together as one to praise the Lord. Or, in the language of Numbers 19 regarding the red heifer, they haven’t reached “the seventh day.”
There is laughter and singing, but tears are noted as the necessary element to water the good seed sown for there to be a full harvest: a profound principle to trace through the Word of God, the quintessence of which is our blessed Lord Himself.
Psalm 127 — God’s Sovereignty. There are four songs of degrees that are identified as being “of David.” (122, 124, 131, 133). Psalm 127 is the only one designated as “of Solomon.” It is clearly fitting that it is so since the subject is “building the house.” Whatever our efforts, it must be God who works or there will be no blessing — another broad principle of scripture (see 1 Cor. 3:6). Nowhere in our responsibility is this truer than in the raising of children. While the frank recognition of this is humbling, the hope, comfort and encouragement it brings has allowed many a parent a night’s rest that might otherwise have been spent in despair.
Psalm 128 — The Blessing and Fear of the Lord. The word picture in verse three gives us a glimpse of the domestic joys in the millennial kingdom. What a delightful prospect that family-life as God intended will be generally realized. Inseparably intertwined are the fear of the Lord and the blessing of the Lord. We cannot have one without the other. If children are the blessing in the previous psalm, here the blessing extends to the children’s children (Psalm 103:17; Prov. 17:6).
Psalm 129 — Reflection. Israel now reflects on their history. Their afflictions were entered into by their Messiah, and we are even led to a moving prophecy of the Lord Himself in verse three. They have advanced in their soul to where they understand the Lord’s righteous government — not here, as asking for it to be exercised (as in Psa. 125:4), but as a settled fact (compare Paul’s statement to that effect in 2 Tim. 4:14 JND) — and the plight of those who despise grace (Zion).
Psalm 130 — Repentance. We might ask, how is it that restoration (Psa.126) precedes repentance (Psa. 130)? Perhaps we have a partial answer in Ephraim’s plaint in Jeremiah 31:19: “Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.” Often the deeper work of repentance does not transpire until many years after one is restored outwardly. Sin is far more horrible to one who has walked in close communion with the Lord for many years than one who has just been delivered from a sinful course. The Lord Himself becomes the chief delight of the soul and of the nation, even more than the thought of full kingdom blessing at that bright moment of “a morning without clouds” (2 Sam. 23:4).
Psalm 131 — Humility. As reflection leads to repentance, so repentance leads to humility. It has been suggested that this psalm is the utterance of David’s heart (this psalm is “of David”) to the Lord in response to Eliab’s harsh words to him when he came to minister to his brethren (1 Sam. 17:28). David’s heart was neither naughty nor haughty. He loved the sheep, but that pure motive was not readily understood. David wasn’t trying to be anything or anyone. Gone was the agitation of a demanding child. He composed himself as one who had learned in the school of God.
Psalm 132 — Giving the Lord His rightful place. This rich psalm outlines David’s desire and earnest efforts to bring the ark, neglected in the woods of Ephratah, to be set in a place of prominence.
The proper dwelling place for the ark was Zion, (Psa. 78:67-68), where God will bless His people according to the sovereign goodness of His heart. “For the Lord hath chosen Zion; He hath desired it for His habitation. This is my rest for ever: here will I dwell; for I have desired it” (Psalm 132:13-14). As David desired a place for the ark that the Lord might dwell among them, so the Lord desired to dwell among His people that He might bless them.
This psalm in its general bearing brings before us the absolute criticality of giving the Lord the preeminent place if we ever expect to have unity according to God with our brethren. The result of this prolonged exercise of soul, arrived at through testing and suffering, namely, that of seeking the Lord’s glory, now yields “the peaceable fruit of righteousness” in the final two songs of degrees.
Psalm 133 — Unity. With the Lord dwelling among them and given His rightful place, the ten tribes and the two tribes dwell together in unity. The “irreconcilable” rift is healed. This unity is as the fragrance of precious ointment that permeates the entire life, and the dew of gentle blessing (compare Hosea 14:5) that will fill the earth during the millennial day — this is “life for evermore” — or “eternal life” in the Old Testament sense. The mountains of Zion are mentioned for the last time.
Psalm 134 — Blessing the Lord. God’s end has now been reached: “Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: That ye may with one mind (Psalm 133) and one mouth (Psalm 134) glorify God, even the Father of our Lord Jesus Christ” (Rom. 15:5-6). Also John 4:23. As blessing (speaking well of and to the Lord) rises upward to the Lord, the songs of degrees fittingly close with the Lord’s blessing flowing outward to all nations from His house. (Psa. 36:8; 46:4; Ezek. 47:1-12; Rev. 22:1-3).
Psalms 135 (praise) and 136 (thanksgiving) form an addendum, adding fullness to the worship that begins among the two tribes, extends to the ten tribes now restored to their brethren, then onward to the Gentiles and from generation to generation (Psalm 22:22,25,27,31).
W. Brockmeier
What the Psalms Teach
Some of the lessons to be gathered from this precious portion of divine truth are —
1. The government of God; for though they be His earthly people, yet His ways in government must always be agreeable to the perfections of His own nature.
2. The sympathy of Christ with His own people. Even when suffering for their evil ways, His heart could enter into their distress, for, “in all their affliction He was afflicted.” Though personally free, He entered into this in perfect grace.
3. The Psalms present to us also the person of Christ, the Son, Messiah, Son of Man; His perfect ways in a life of dependence, communion and faith; His sufferings from man for righteousness’ sake, from God in making atonement for our sins upon the cross, and His deep sorrow of heart on account of His people. His death, resurrection, glorification, priesthood and reign are all brought before us in this marvelous book. Christ must be the subject of the inspired writings, for He said, “The scriptures testify of Me.” It is possible to get truths apart from Him, but never the truth, for He is “the truth.”
4. We find here also deep lessons of practical piety, and the ways of faith, full of instruction to us, and true of the faithful in every dispensation.
5. The way in which God deals with, and restores His people — the path of sorrow, self-judgment, and humiliation into which He leads them, before they are brought into those blessings. His mercy has purposed for them.
No doubt there are many more precious lessons to be gathered from this blessed book, for, like every other part of God’s word, its depth and range cannot but be infinite. May we meditate on it, with unfeigned dependence on the Holy Spirit!
Things New and Old 22:190
The Key to the Psalms
This Psalm (18) presents us also with a direct scriptural proof and illustration of a most essentially important principle as to the nature of all the Psalms, giving a key to their general character and form. We know from the book of Samuel that the occasion of this Psalm was the celebration of David’s deliverances from the hand of Saul, and of all his enemies. But it is evident that the language of the Psalm in no way stops short at any events in the life of David, or that in its main purport the Spirit of God contemplates even what happened to that already anointed sufferer, who was the occasion of the Psalm. The Spirit of God takes up the circumstance which has present personal interest for him whom He uses as prophet merely, as the occasion to bring out the larger and wider scene of which Christ alone can be the center, giving a meaning to the whole, in respect of which the more immediate circumstance only forms a partial, though perhaps a most interesting link in the chain which leads up to the full display of God and His ways in the great result. So it was with all the prophets, only here more personally predictive. Sennacherib’s invasion, for example, is the occasion of bringing on the scene the Assyrian of the latter days. Thus prophecies had an application of the deepest interest at the time, and became the instrument of the present government of God, but were also the revelation of those ultimate events on the earth in the same peoples and nations in which the government of God would be fully and finally displayed. They are not a private interpretation. They formed part of the great scheme of divine government.
J. N. Darby
Night Watches or Christian Insomnia
“When I remember Thee upon my bed, and meditate on Thee in the night watches. Because Thou hast been my help, therefore in the shadow of Thy wings will I rejoice” (Psa. 63:6-7).
I couldn’t sleep last night, yet did not toss,
And fret and worry till the morning came,
And count my wakefulness a dreadful loss,
And seek some circumstance that I might blame!
Oh, no! I was quite glad to lose my sleep:
I had such wonderful company to keep!
I couldn’t sleep last night, because the King
Desired to come and hold long conversation,
And tell His love again, and sweetly sing
And bless my soul with loving jubilation;
And I am glad — so glad I did not yawn
And ask my Lord to come again at dawn!
I couldn’t sleep last night; but through the years
I’ve slept each night that I might save my life;
And then each day I’ve wasted it with fears,
And useless laboring, and fruitless strife;
But now I’ve learned my life is in His keep,
And He’ll be faithful, though I lose my sleep!
I couldn’t sleep last night; so shall it be
In that dark night when others shall be dead
Forever to all hope of liberty;
I’ll be forever with Him, as He said;
And through eternal ages we will keep
Our joyous fellowship, and never sleep!
T. M. Seller
Marriage