Until the Day Break and the Shadows Flee Away

 •  6 min. read  •  grade level: 11
The fabric of heavenly witness cannot be altered. Not only is its pattern sublimely designed, but its warp and woof are equally the product of the Divine Mind. Worship and wonder become us as the Spirit of God opens colorful tapestries to our spiritual sight from the Word of God.
In the New Testament we find the key, and we learn the true meaning, doctrinally, of what had been written of old. The Old Testament prophets searched their own writings, the fabric not being completed until the New Testament writers imparted the revelations which they had received from the Lord Jesus, penning them for our enjoyment and comfort, "upon whom the ends of the world are come." "Ye shall eat old store, and bring forth the old because of the new."
Each of the five widows of Luke's gospel invites, in a moral way, an enlightening analogy with each of the five books of the Psalms.
We believe that the feelings of the people of God in Israel are much noticed in these five books, much like the feelings of His people of any day under similar circumstances. Perhaps that is why the Psalms are read generally, especially in times of trial.
The remnant of Israel will pass through various vicissitudes in their coming restoration to Jehovah in their land. The rhythmical heartbeat of the remnant in anticipation, distress, disappointment, sorrow, vision, hopes, joys, and victory are all mirrored in the accounts of the five widows.
Luke, though probably a Gentile by birth, describes more vividly than some in the New Testament the faithfulness of God to His earthly people Israel. As grace seems to be a central theme in this gospel, there are similarities seen in the Psalms. Zion, when restored, will be spoken of as "the city of grace."
The gospel of Luke makes much of Jesus as a Man, His kindness, gentleness, patience, humility; sympathy and compassion, the accessibility of His person as well as righteous walk, but most of all His great heart of love, yearning to have man in eternal blessing with Himself. This seems quite prominent in the first three books of the Psalms.
These graces and feelings were prophetically made the chief subject of the Psalms, together with the sorrows and rejection that were continually His portion as He walked the true pilgrim path down here; detailed in these ancient writings we find His moral glories, threads of color in the divine fabric.
Christ Suffered
1. In atonement.
2. With His sheep. "In all their affliction He was afflicted, and the angel of His presence saved them: in His love and in His pity He redeemed them; and He bare them, and carried them all the days of old."
3. Leaving an example.
Many feelings, such as guilt and repentance, are seen in connection with the remnant of Israel, which, of course, would not apply in any way to the Lord Jesus.
By the same token, at times, the people of God are given to enter into experiences similar to those of Christ, so that it would be difficult to say which one was the subject of the particular Psalm or part of the Psalm, in fact, often both. The Spirit of God had so ordered the pen of the writer to record feelings that provide prophetically for those of Christ as well as those of the remnant of a later day.
In the Psalms we are given to see the great Shepherd entering into the very feelings of His sheep, walking unflinchingly in righteousness under persecution and taking their place in judgment.
Psa. 69
It is no wonder that the Lord Jesus opened up the things concerning Himself from the Psalms, as He set about to restore the hearts of His disciples in Luke 24:4444And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. (Luke 24:44). This restoration shall be repeated nationally in the day to which the Psalms apply.
One would not infer that the subject of the widows of Luke gives the exposition of the Psalms nor that the Psalms are an exposition of prophecy, but rather a scope which should be helpful in keeping the subject of Israel's restoration as a whole, and especially in its main parts, clearly before the mind's eye, as to the important periods, changes in conditions, and feelings among the earthly people of God in the progress of their return.
Seeing that there are these divisions in the Psalms, each having a distinct "Amen" ending, there must be a purpose in such divisions, and the change in each book brings new threads of color into the fabric of Israel's destiny. This is secondary, however, as the testimony of Jesus is the spirit of prophecy. All blessing rests upon the the exaltation of Jehovah, because no permanent change can come until the virgin's Son reigns. God says, "Yet have I set My King upon My holy hill of Zion."
If the Psalms do not take us prophetically quite into the millennial day, they leave us with the King sitting between the cherubim, the heart of His people fixed, and the entire creation praising Jehovah.
The very suggestion of "widow" in Scripture sets forth the thought of need. It is "widow" that describes, in a moral way, the emergence of a divine capacity which marks all of wisdom's children and is justified in them. This is new birth. It is thus that the kingdom of God is pressed into, because the soul has no resource, being bereft and needy.
It might be noticed that the first two Psalms give, in a general way, the subjects taken up in the Psalms. The first Psalm not only sets before us Christ in His path as a Man, walking according to divine precepts, enjoying communion with Jehovah, by the "rivers of water" (fixed courses of divine spiritual refreshment), but likewise the true remnant, though in a lesser degree, following the same principles.
The second Psalm sets before us the glory of the King, Jehovah, who will fulfill all of God's purposes, first in judgment, then in grace, to those who "kiss the Son," the remnant of both Israel and the Gentiles who put their trust in Him.
Also, in some cases the first verse or two of each Psalm may give the subject of that particular Psalm, such as Psa. 6,8,15,18,21,22,23, etc.