The term "Last Days" is a word not without importance, as common to both the Old and New Testament -- very common in the Old. There it is constantly accompanied with promises. "The mountain of the Lord's house shall be established in the top of the mountains"; He would "pour out his Spirit on all flesh"; this last, however, though quoted by Peter as in the last days, is in Joel 2:28, "thereupon" or "afterwards". Still it is quite the last days, the Northern army being removed. Still it would be a time of trouble to break them down.
The Prophets having spoken to Israel or Judah, in the last of these days, i.e., in the patient ways of God when really responsible Israel had failed, God spoke in the Son -- the Law and Prophets had been till John. Then the Kingdom was announced as to be set up. Thus the last days set in. Till Israel rejected Christ in the world, and even till the glorified Christ was rejected, His return was promised -- the closing in in blessing was held out as possible -- the Spirit was poured out -- Messiah would have come back; so that this was "The last days".
For a moment the blessing and power then eclipsed dispensations, but this soon failed, and prophecies of the last days, as they now concerned the Church, came to it in its turn. Then we read, "In the last days perilous times shall come" (2 Timothy 3); "In the last times some shall depart from the faith" (1 Timothy 4); "In the last days there shall be scoffers" (2 Peter 3); so Jude 18. "In the last time" (1 John 2:18) is more definite -- Antichrist characterises the last time, and there were many already. Antichrist denied the Father and the Son -- rejected, or was apostate, from Christianity -- and the liar denied Jesus to be the Christ.
There was Christian apostasy and Jewish unbelief, but there are, remark, no promises connected with the testimony of the last days as to Christianity. That day -- the day of the Lord -- will be darkness and judgment for the Jews -- it is "The day of Jacob's trouble", but he will be delivered out of it. Hence there are blessings and promises which accompany it, as we have seen, and both temporal and spiritual ones, but there is no restoration of Christendom. The Remnant of course will go up to heaven to meet the Lord, but the system is for ever
cut off and not restored at all -- Israel is by grace, though not by the old covenant.
What is given us, however, of the last days, or time, in Christianity is its character, not its judgment. The "last time" is denoted by open rejection and apostasy -- John giving its ultimate form, "They went out from us". The "last days" then is "the form of Godliness, denying the power", "turning the grace of God into lasciviousness", "scoffing at the Lord's coming".
The "latter times" in 1 Timothy 4 is a more general expression, and not of the final character of evil in the Church, though it may continue to the end -- it is husterois kairois (latter times). Though husteros compared with others, is "the last", yet both eschatos (last, uttermost) and hemera (day) are more defined and precise. But the main point is, that no blessing is spoken of as accompanying them.
Numbers 24:14 and Deuteronomy 4:30, clear up the expression. Genesis 49 gives the whole history of Israel, as a result, to the end. Ah-Ghareeth Yohm (in the latter days) is the constant expression in the Old Testament; in Jeremiah 23:20 it is the same.
In a certain sense, i.e., as regards man's position here below, the Law or Word creates the way, as noted as to Christ in John; for there is no way in a fallen world whose whole state, in relation to God, is evil. But He can show a new way, which is the expression of His will, in those that are His in this world. It will make them strangers, and so it always has, as we see in the Psalms, and from Abel on. The difference of Psalm 119 and Christ is, that that is a way for the world in it, looking for deliverance -- Christ, a heavenly way out of it.
It is a very important point indeed as to the understanding the application of the Psalms, that, in the Psalms, as remarked elsewhere, when sufferings from men are spoken of vengeance is always called for by the speaker. In Christ's life historically there never was a trace of this but the contrary -- on the Cross He prays they may be forgiven -- in His lifetime rebukes the disciples for thinking of it, as not knowing what spirit they were of. It is evident that this is of the greatest weight in our judgment of the manner of application to Christ.
There is another very important point I notice. In every way the first Book is characterised by Christ's position when on earth. The first two Psalms no doubt take up the Remnant, and the purpose of God as to Christ, Son of God and King in Zion, but He is seen as rejected in fact, and all the Psalms go on from this point -- in that part closing with His place as Son of Man, Jehovah having set His glory above the heavens. But, all through, Jehovah is looked to in the celebration of what takes place, not King Messiah on earth. The only allusion to it is in Psalm 18, where all the history is gone through, but the subject is His humiliation, and the latter part is prophetic of His David victorious character. But Christ's glory is heavenly (as Psalm 21) as a thing celebrated, and Jehovah the Deliverer.
In the second Book we have Him as the King, forming the centre of the first part of it in Psalm 45, and then Jerusalem is delivered. Psalm 51 starts afresh, not with confession of sins against Jehovah, but with blood-guiltiness, i.e., Christ's being put to death, and thence all is "God" not "Jehovah". Psalm 68, Christ has been exalted, and the Lord God is to
dwell among them, and the summons of Numbers is used for the dispersion of all enemies. In Psalm 69 we have Christ's sorrows down here in connection with Israel -- Israel grown old (David) is not to be forgotten, and the King's son, Solomon, is set up in the millennium. It is Messiah, Son of David, and Jewish deliverance, not Christ's heavenly exaltation on His rejection -- that had taken place, and was, for Jah, Elohim dwelling among the rebellious.
The first Book is the gospel view of Christ's position on earth and on high -- such as Peter might preach.
The second Book is prophetic, and the cast out Jews, with whom He has had sympathy, looking for restoration.
The third Book, as often noticed, is the general expectation of Israel (as well as Judah) where blood-guiltiness indeed was not. They are in the land, as in Isaiah 18, but suffering under the Gentiles and the judgment of God, but conscious that God has interfered in their favour, judging "among the gods", the lofty ones "set in slippery places", and they going up to the tabernacle of God, or at least looking to it with desire -- Zion, the centre of all their hopes, His foundation. In the last two Psalms of the Book we have the distress of the soul, though looking to Jehovah for salvation, under the terrors of the Law, and the sure promises of David in grace, and faithfulness in Christ as remarked. "Holy One" (verse 19, Psalm 89) is the singular of the word translated "mercies" in verse 1.
In the fourth Book we have Jehovah, Israel's dwelling place always. But now they have been long afflicted, and they look for present mercy in a short life from Him with whom time is nothing. In Psalm 91, "Most High" being the supreme and millennial name of God, the question is "Which is the Most High?" He who can tell will have the blessing of Abraham's God. The godly man, Messiah especially, takes Jehovah; and Israel, and Jehovah Himself own the secret of faith, and blessing is found. This introduces, in the well-known secret which follows, millennial blessing and glory. But it is "Jehovah" who comes, "Jehovah" all through; Psalm 101 and 102 bring in Messiah as Man, but owned at the end of Psalm 102 as Jehovah Himself. All this is remarkable. As in Daniel 7, so everywhere, this wonderful truth of Christ being Jehovah shines out more and more in Old and New Testaments. In 1 John, for example, there as God; Psalm 103, 104, 105, 106, the ways of Jehovah -- first grace and mercy with Israel,
then Creation glory, and judgment to deliver them -- His faithful mercy from Abraham -- His mercy to them after failure, and looking to Him for restoration -- Psalm 101, and partly 102; it is Jehovah, not His anointed.
I think we shall find, all through the Psalms, two classes -- one, the faith which looks to God, and trusts Him, and pleads for an answer in righteousness -- and the second, the cry out of distress, and in distress of heart under it, though the principle of faith be in the cry. I remember attributing the former more to Christ, the latter to the Remnant. Now in the spirit and character of these this is true, but the exclusive distinction of them to one or the other is wrong. They are all the Remnant, only in two different aspects -- only one more fully and directly the Spirit of Christ; though in Gethsemane He did cry in distress to God.
The connection with the Jewish Remnant is ever more clear, and more important to me in the Psalms -- Christ identifying Himself with that Remnant, important because it is His character as Christ with Jehovah, which is necessarily modified in the Gospels, never indeed directly presented, because He is Son of Man and Son of God there, and Emmanuel if He is in the midst of the Jews, and Jesus. (The only place He directly declares Himself "the Christ", is in John 4, to the woman of Samaria.) Hence the difference, as often remarked, of the desire of judgment, and the grace which is in the Gospel.
The clue indeed to the Psalms is to see the Remnant in the presence of the day of the Lord. God will then execute His judgment in order to set His Son King in Zion. Thus also we learn how far Christ has taken a place amongst them, or at least has one.
It is clear that the Psalms address themselves naturally to a people in relationship with God, to a people under the law,
though they may be driven out; only keepers of it are distinguished. They present the godly Remnant, and the heathen raging against Jehovah and His anointed. But there is no morning Star in Psalm 2, naturally. Note how very clear the character and resulting position of the Remnant, and Jesus rejected, exalted as Adonai (Lord) and finally reigning, is in Psalm 1 and 2. The Christian place left out, but what a place it does give us! Compare Psalm 110 as to Adonai's place, and then Isaiah 6.
Thus the Psalms not only suppose a godly Remnant, distinct from the mass of the nation, but suppose the deliberate hostility of the ungodly, Satan-led party against Messiah, and the godly who follow Him, so as not only to give the latter-day state, but also that of the time of Christ, and hence so much, besides direct prophecy, applies to Him as to the moral state -- not as to Him personally perhaps, but as to that in which He was, and the Spirit which animated Him in it, for indeed His Spirit had provided for them, and He came and put Himself in their place. This arranged opposition is important to remark in the Psalms.
The Psalms -- so Hannah's song, etc., are the first introduction of the Remnant, on the failure of judicial and priestly economy, under Jehovah as their King -- the only right thing short of Christ, and therefore introducing, in the hope and joy of the Remnant, at once the King, the Anointed (for prophecy was but a ministration of testimony) -- Samuel when weaned from his mother, to be "before the Lord for ever".
So all the Psalms are testimonies not of the Spirit from Jehovah to the people, but the Spirit of Christ in the Remnant towards Jehovah. You may sometimes see it speaking in the prophets as in Christ and them, but it is always prophetically -- "I fed the poor of the flock", "I and the children which God hath given me are for signs and wonders, etc". -- so that it is still the same prophetic testimony; they knew that it was the Word of the Lord, but here it is the effect in the believing Remnant, and therefore in its highest character in Christ, which place, that He might be in them by His Spirit -- take His place among them and lead them in Spirit, He expressly takes in Psalm 16, which is just its force.
This gives a special and interesting character to these
Psalms; it amounts to prophecy when it is the actual expression of Christ's Spirit in the circumstances in which He was to be placed; still it was what He felt, and not what was declared about Him. "Thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption" -- we are not aware how. It is taking Jehovah as God that is so marked in the Psalms; i.e., the God of the Jews as the true God, "Who is God save Jehovah?" The Lord quite merges this. There are also often, I should add, answers by the Spirit to Messiah, so placed as in the Psalms, and expressing His mind holily therein; and also identification of Him with Jehovah, as in the New Testament with the Father.
The more we seize the idea that it is the Jewish Remnant with which Christ, entirely Man yet shown to be Jehovah, identifies Himself, the more we shall seize the meaning of the Psalms, and understand the path of Christ Himself. Thus even in Psalm 16, where we have the life of Christ in its divine principles so distinctly and blessedly brought forth, still He is among Jews and fidelity to Jehovah characterises Him, see verse 4. Note the characteristics of this life. First He takes His place as Man, properly Man, and trusts in God, counting Jehovah as His Lord, and taking His place among the saints. Jehovah is the portion of His inheritance and His cup -- Jehovah counsels Him, He blesses Him for it -- He sets Jehovah before His face, and trusts His help, whatever come, even through death which did not affect this life nor Jehovah's power -- He looks up the path of life to Jehovah's presence.
In the first Book Christ is presented in His title of righteousness, and, according to the counsels of God, association with the Remnant pointed out, and its state, and then the full result in the counsels of God, Psalm 8 -- then Christ in the place He took, Psalm 16, 17 and 18 -- the thoughts, feelings, judgment of the saint, and, at the end, how Christ came down into the place He did, setting aside the Jewish figures, and laying the ground of righteousness Himself. The result and holy wisdom of owning Him is in Psalm 12.
The second Book is somewhat different, though there is an analogy. It begins not with Christ but with the condition of the Remnant, and hence has more for its subject the facts of the latter day, Israel being driven out. The change takes place by the introduction of a triumphant Messiah, and the Remnant thereupon in renewed relationship with the God of Jacob. Psalm 49 is a commentary or improvement founded on it. But then the great public meaning of all the great scene of God's dealings is brought in -- God judges His people and the world -- He gathers those who come to His covenant by sacrifice, the Jewish ones being set aside as of any avail -- the Remnant come in on the confession of their guilt in the death of Christ, and then sacrifices of righteousness are offered. The internal state is thus gone into -- the outward oppression and inward state of the Jews, as judged by Christ and displayed in Judas and Antichrist, see Psalm 55, 56, 57 and 58; but God comes in in answer to all this, and the state of things is judged, and blessing comes from Him who is power.
But then another truth is brought out -- the exaltation of Christ, His ascension, and thus the full blessing and triumph of Israel is brought in; but for this (Psalm 69) the humiliation of Christ, and the conduct of the Jews is brought out. The appeal of Christ, and His connection with Israel, deprived of strength, is presented to us in Psalm 70 and 71, and His Solomon reign in Psalm 72. The details will come hereafter. In Psalm 62 and 63 Christ is against introduced -- He waits on God, and desires God when there is nought else, and no access to the Sanctuary.
In the third Book, God, good to Israel, to such as are of a clean heart, is the theme. The public attacks of the outward enemies in the latter day, the judgment of God, and Christ's taking part in the sorrow and in the burden and curse, are brought out in order to complete deliverance in Psalm 89. He (Psalm 87) being reckoned to Sion as her Son, who then does not shrink from comparison with all the world's glory.
But the third Book requires some further remarks. There can be nothing without Christ. But Christ is not the subject of this as in the two first, neither as the direct object as in Book 1, nor as the answer to need, as in Book 2. Christ was among the Jews, and here we get back to Israel, who can have nothing without Him, and all whose hope is founded on Him. But Christ was among the Jews, not in Israel, properly speaking.
Here then we have not David, save in Psalm 86 and perhaps two others. But Asaph, and the spirit, and subjects of the psalms are different -- not the sorrows and sufferings of a sympathising Messiah, and a Remnant associated with Him, but grace giving to Israel what they had forfeited, and hence the former deliverances of God referred to -- the account of the loss of all by their conduct -- the calling of David -- still His throne cast down too. Hence the inroad of outward enemies, against even restored Israel, is narrated. But great principles of God's dealings and government are brought out, "Truly God is good to Israel" -- there is favour and grace. But the distinction of those clean in heart is made. Faith is tried by the prosperity of the wicked, which the sanctuary alone explains. God's judgment explains all, Psalm 75 and 76; in the latter, Christ also will take the seat of judgment.
Meanwhile ancient deliverances are referred to, which were of grace, and of all Israel, as Psalm 77 and the whole of Psalm 80. Psalm 78 explains how and why they had been judged, and the rejection of the natural Heir, and God's electing grace the means of bringing in blessing. In Psalm 81, the new moon of Israel's restoration appears -- it recalls again deliverance from Egypt, and again we have judgment of the judges, and the last inroads. In Psalm 86, where we find David, and Christ identifying Himself with Israel and its sorrows, it is as God's witness against false gods, "All nations ... shall come and worship". In Psalm 87, He is reckoned to Zion; in Psalm 88, He bears the whole wrath against the people; and in Psalm 89, He centres all Jehovah's mercies for them in Himself, on which the appeal for the intervention of Jehovah, according to His promise to David's seed, is founded.
The fourth Book rests, for the full blessing of Israel, on the unchangeable and eternal character of Jehovah their God. In eternity God, He had been in all generations their dwelling place. Upon man's changingness, and vanity of life, and the stability of the being of Him, with whom a thousand years is but as yesterday when it is passed, the Spirit of Christ in the believing Remnant turns to look for His redemption who had always been their dwelling place. He had set their secret sins in the light of His countenance -- His anger consumed them -- they look for mercy. It is the introductory cry founded on the faith which looked quite back, and to Jehovah as always their dwelling place.
Then comes the return to the names in which God revealed Himself to Abraham, and the enquiry where the secret place of Abraham's God was -- where faith found Him. Messiah declares He takes Jehovah, i.e., God's relationship to Israel, as that place. From these two Psalms the Book closes -- only (Psalm 102) the rejected Messiah is found to be this very same enduring Jehovah, the same Eternal God in whom was Israel's trust.
I have no doubt that in the Psalms we find a full setting forth of the condition of the Remnant in the last day, and so in principle in all times, and then Christ taking part in this position (for in all their affliction He was afflicted) but without therefore excluding them or their part in it. It is His entering into theirs, sometimes rising up to historical facts, sometimes entering merely in Spirit into their sorrows, but when even it rises up into historical facts, not therefore proving that all the Psalm is historically or personally referable to Him. It still is His place with the Remnant of Israel who are the direct proper object, though He may enter into their circumstances, and even the details, in which He did that, be brought out. It is always directly, and per se the Remnant. The Remnant had to come and be baptised by John the Baptist -- Christ came too where they had all thus come, takes His part and place with them, but it was with them, not His place. Then we have the fact as to Himself, and many important historical circumstances -- the heavens opened -- the descent of the Holy Ghost etc. -- but we have the divine comment, in this case, that it was in no way His place, but He fully entered into it with them in grace. It was, in Him, fulfilling all righteousness, perfect obedience and perfect grace. Of course He took on His heart and spirit all that they were under, feeling it as He alone could -- but He took it. Now, as regards the Psalms, this comes out with clearer light, and interesting details thus.
The two first Psalms we have long seen to be a kind of preface, but this bearing, I think, is yet to be more clearly brought out. We have, I think, the two parts of the subject of the whole Book of Psalms -- a righteous Remnant in the midst of sinners, and the counsels of Jehovah as regards His King in Zion, the Son, on the earth. In general this I have noticed, but I mark here that they are given as two distinct
subjects; "the righteous" (Psalm 1:6) is plural -- there is a way that belongs to them in contrast with "the ungodly". Psalm 2 brings out Messiah in the proper dignity of His earthly Person without any other connection with men, only that He is born of Jehovah on the earth -- He is Adonai -- the Son -- the Anointed of Jehovah -- King in Zion (the heathen, His inheritance, to be broken in pieces as a potter's vessel) -- to be trusted in (which is due only to Jehovah) -- associated with Jehovah when He is raged against. No doubt men will rage against Him, but so they will against Jehovah, and that in the same time and spirit, and He as sitting in heaven laughs at them.
Then we have the righteous in the midst of sinners in Israel, but these last will not stand in the judgment, nor in the congregation of the righteous when gathered, i.e., the character and position of the righteous, and, in Psalm 2, Adonai Messiah.
But in fact He, who should be King in Zion, was to suffer, because the righteous were suffering, and He entered into their sorrows, but as the righteous One, for it is into the sorrows of the righteous He entered. The baptism of John is important as characterising this as His position at Psalm 10. Psalm 11 shows His own proper position from the beginning. What we have to seek in the Psalms, and find is the position of the righteous, because it is into that Christ entered. This is the whole that is presented at the beginning, but another question does arise when the Remnant comes before God -- the sins of the people were there, not sin in purpose, or will, but in guilt, and that arising from an evil nature. This sorrow and guilt Christ had to take -- but to take. This is not brought out in the commencement, we will notice it in its place.
The great basis is laid in the outset -- the righteous in heart and Messiah -- and then Messiah's entrance in fact into the sorrows of the righteous, and righteous sorrow. David naturally furnished the evident occasion for this in his history, though not alone. Psalm 3 - 7 present this position of the righteous man into which Christ is entered, i.e., its trials. In Psalm 3, He looks to God in Zion, the hill of His holiness -- to Jehovah in the midst of the many that rise up against Him; Jehovah is His help, and He will bless His people. In Psalm 4 the God of His righteousness, Jehovah, has chosen the godly man -- the light of His countenance suffices; Psalm 3 is trust, Psalm 4 is righteousness. In Psalm 5 in this spirit He views His enemies, but God, such as He is, will bless the righteous,
and faith looks that those that trust in Him shall rejoice God's character is distinctively applied to the ungodly on the ground of the two last.
In Psalm 6, the Remnant, the godly man, pressed by the wicked, pleads with God that His anger, due to the people, should not rest on him; in the midst of enemies he has the consciousness of what is due to the people, and looks at God's anger as bringing down to death -- then the wicked would triumph, but the Lord hears him and he is delivered from his enemies. Into this sorrow too of the righteous man in Israel, pressed by the power of enemies, Christ fully entered. He was minded and obedient to be born into the midst of it, but not in the midst of it. This Psalm is still the condition of the godly man -- the Remnant -- into which Christ enters with perfect sympathy. He who sympathises with sorrow has not the sorrow, but has a nature and a place in which He is capable of entering into it.
In Psalm 7 the righteous man on the ground of his righteousness, i.e., as integrity and grace, not self-righteousness, but in respect of God's government, and such there is, calls for judgment. Psalm 6 was the governmental judgment of Jehovah, thus bringing death -- Psalm 7 is its application, after chastening, to the setting aside the wicked. Thus the assembly of peoples would surround Him. He calls on God therefore to take His just exaltation to Himself. It is here Christ is properly seen, i.e., as Jehovah. In Psalm 6, the people put themselves, intercessionally, under the judgment of Jehovah in presence of enemies -- in Psalm 7, they claim it against their enemies, see verses 8, 9. The last days are in view here, but it is rather the great principle than the circumstances. The righteous, in general, will be delivered from death in that day. Death has no way the character of atonement here, but the result of divine government, as to which God's intervention, in favour of the righteous, but on the ground of mercy (chesed) is claimed. Further on we shall see that Christ had to go through death as the real Sin-bearer. But here death is pleaded against in connection with the government of God.
It may be remarked that it is not a personal confession of sin here, but the soul, oppressed by enemies, and looking at Jehovah's anger and displeasure, cries to Him for deliverance, that the oppression of the wicked may not take this character. The righteous man is suffering from man, and he pleads
against death from the hand of Jehovah. He looks to God to be for him, and not against him in his trouble. It is the cry of distress, not of confession, though where one was liable to meet with anger and displeasure. In result Psalm 6 is the righteous man, or one of the Remnant in the height of his distress before God.
Psalm 8 closes this series, as the two first had laid the foundation of it in principle -- closes it by the result in divine counsel; but here also it is the godly Remnant who celebrate deliverance on the earth, in which the name of Jehovah is displayed. He is their Lord, His name excellent in all the earth, and He has set His glory above the heavens. This is surely Christ; compare 1 Timothy 3:16. He had shown His divine, though hidden, power in using the mouth of babes to proclaim it in presence of all the power of the enemy. This, as He was Man, brings on the question, What is this provocation? -- that you pay attention to Him; hence we have the way of the exaltation of Christ, as Son of Man, answering to Psalm 7:7, and Psalm 8:1. The Creation is subject to Him -- all things. The blessed Remnant who have trusted Him, see Psalm 2:12, which none should do in any but Jehovah.
Now turn to His actual present earthly glory, fruit of but bearing out the heavenly, which had been already unfolded just before. It is remarkably full, as regards the Person of Christ, in Jewish connection. Thus the whole scene of the groundwork of relationships, as to the government of God, is brought out in these Psalms. The need, and the redemption that met it, is not touched on. It is, so to speak, the historical and personal condition in its great elements. Mercy is looked for in God -- righteousness is laid, as ground in man, as against enemies -- the righteousness of God is looked to -- the upright in heart He saves -- He judges the righteous. The wicked are objects simply of judgment, to faith -- they are workers of iniquity. In the close, the Jehovah -- Christ, Son of Man, is the sole object of thought.
In Psalm 9 and 10, the details of the latter day are entered into, and the judgment of the wicked, and the heathen who perish out of Jehovah's land. It is the positive, historical bringing out of detail. These form, like Psalm 1 and 2, an anticipative preface for the Psalms on to the end of Psalm 18. In Psalm 11, 12 and 13, we have the expressions of the faith, and feelings of the godly in these circumstances. Psalm 14
and 15 are rather the expression of a spiritual judgment on the wicked, and the character suited to those who, in the end, will abide in God's tabernacle.
Note here in passing, that Elihu does not speak of Satan, nor of anything he has to say, to Job, but of God's ways in the suffering of His saints. So it is indeed God who begins the matter as to Job. So Christ goes through the whole power of Satan, of which He had to be sensible, for our sakes, right up to God, instead of complaining and speaking against God, like Job, and takes the cup only at God's hand; but thus it became properly judgment from Him. Job goes through the process as it meets him, i.e., as he is when he meets it; and this is always our case, therefore indeed it is God sends it. So indeed did Christ, but then He was perfect.
Psalm 16 is the first in which Christ takes directly and personally a place amongst men -- I need not say Psalm 2 and 8 both refer to Him, but here He takes the place. Psalm 2 and 8 have presented Christ -- the others the circumstances and sorrows of the Remnant, entered into by the Spirit of Christ, and the general principles on which their relationship with God is founded, and the feelings connected with it in those wrought in by the Spirit of God -- the position as such, and the feelings connected with it. But in Psalm 16 the Lord personally puts Himself in this place; so the Apostle indeed quotes it in Hebrews 2:14. The children partook of flesh and blood, so likewise He.
Hence the Psalm gives formally, and definitely, the true character of the Lord's association with men in the flesh. He takes the place of, and expresses human dependence -- He is a man trusting in God. In this position what place does He take? He looks to the God of Jacob, to Jehovah, and owns Him as His Adon or Lord. His goodness does not reach up to Jehovah, as He said to the young man, "Why callest thou me good? None is good but One, that is God". He takes this place -- He has, "being in the form of God, emptied himself" -- who could indeed have reason to say it, but one who might have claimed it in Himself, for it is goodness? He says to the saints on the earth, "the excellent, in them is all my delight". This place He takes too -- He takes one, that is, with the saints on the earth, the godly in Israel. This, as we have seen, was publicly shown in His baptism by John. The poor of the flock going there, was the first movement of so acting on God's
appeal, and then He associates Himself with them, but then He shows Himself wholly dependent on Jehovah. He will not hear of any other than Jehovah, nor name their names. He is a Man dependent on God -- a godly, faithful Jew, associated with the godly -- the lines are fallen unto Him in pleasant places, He has a goodly heritage. He has set Jehovah always before Him -- He is at His right hand, He will not be moved -- even His flesh would rest in hope, for He trusted to Jehovah for His resurrection -- He is His chesed, His pious, godly One, and as Man He could go up to His presence where is fulness of joy.
I have entered on this Psalm because it is that in which Christ takes, and unfolds His place amongst the Jews.
In Psalm 17, I have no doubt we find the Lord again, but here He is in presence of enemies, and we find (verse 2, "us") that it is more His position in connection with the saints, and as it will be in the last day. He pleads for a sentence from God's presence, as hearing righteousness. There is dependence -- God's word also is His guide -- but it is more one who finds Himself in the midst of circumstances by reason of what He is, than one taking a definite place. The enemies are fully in view, and He pleads His practical righteousness. Hence the result is seeing God's face in righteousness. Christ is surely found here, but it is not so much Christ taking His place definitely in the midst of the people.
Psalm 9 and 10 having given us the latter day state of things, and Psalm 11 - 15, the thoughts and feelings of the godly Remnant in respect of that state of things; the fact that Christ had taken this place among the godly, and thus identified Himself, the perfect One, with their interests in the difficulties and trials they had to go through with their enemies, is evidently of the last importance. This introduces Psalm 18 -- a most remarkable Psalm, in which the subjection of Christ to the full sorrow of death, while trusting in Jehovah the God of Israel, is the ground of the deliverance of the people from Egypt, till Messiah's final victories and dominion over the heathen. The Psalm is directly David's, and professedly so, but takes in the history of the people, and with, and as centre of it, a Messiah suffering to death, and finally triumphant over all.
This closes this second division, commencing with Psalm 9. In what follows, we have an enlarged view of God's ways and testimonies -- Christ's sufferings -- His condition of dependence
and glory, in which He is owned as Jehovah of hosts. After the complete series of testimonies, and their effects and results, in Psalm 19 - 22, we have the full character of dependence in going through all on earth, when the earth, as to present power, is not the Lord's; and, when the earth is the Lord's, what the glory is of Him who was thus dependent. Then again come the various sentiments, founded on these two great principles, as to Christ, Psalm 22, 23.
Psalm 16 is then Christ personally, perhaps beyond all others unless Psalm 2, and alone so, as regards His taking His own place among the Remnant on the earth. Psalm 22 gives us Christ I need not say, but here His place is already taken, and He is bearing the consequences of it for others. But in Psalm 16 He has His own place with God, not that of others in grace. In Psalm 17 we have the consequent association with others in the path of righteousness, in which He has entered, in the midst of the power of evil. Psalm 16 is what He is with God -- Psalm 17 is His place consequent on His taking that amongst men. He would not have the world, but would be satisfied with God's likeness -- but this is equally true of us as awaking in His. Psalm 16 can apply to none else but Himself -- it is, as I said, His own place; being in that, He can enter into every sorrow.
The order I apprehend of these Psalms is thus: the two first form an introductory theme. Then to the end of Psalm 7, the thoughts and feelings of one of the righteous Remnant the effect of the position into which Christ entered -- the result is Psalm 8, where He shines as the heavenly Centre. Then the details of the latter-day circumstances are given as a preface; Psalm 9, 10. Then we have the expression of the faithful Remnant's thoughts, and this closes with the distinct revelation of the way in which Christ took His place amongst them -- His own personal place.
In Psalm 17 it is His pleading, in righteousness, as connected with them in His life. It is Israel -- the Remnant in sorrow -- but Christ having taken His place with them. This is sympathy. But in Psalm 18 the Lord takes the place of the Remnant, upright as an Israelite, and goes down into the sorrows of death, not as expressing the expiatory pain, i.e., as under divine wrath, but as crying to Jehovah under its power on His soul -- "the sorrows of death", "the sorrows of hell". His place is amongst the Jews. He is heard out of the temple. In truth,
actual death is not spoken of, but its sorrows -- Christ having come in when all the power of evil unto death could wage its war against Him, as the Remnant will be in the last day. Gethsemane represents it in time, more than the Cross. It is consequently applicable in its effect to the deliverance of the Remnant from going down to the grave. Indeed this deliverance by Jehovah is looked at all through -- He walks in integrity -- wrath for forgiveness we shall find further on.
Faith and uprightness for deliverance in the full power of evil in man, and from Satan who has the power of death, we find here. Christ is recompensed according to His righteousness, not according to His death here -- He is not heard from the horns of the unicorns here, but He enters into the full power of death -- not wrath for the deliverance of others from that which He went through -- the power of Satan, and man under his power.
The only expression difficult in the Psalm is "mine iniquity", verse 23. Clearly Christ had none, so that the force of it is what we have to seek. His position still applies here -- all that others had failed in, He keeps Himself from, calling it His as that about which He was come, by which He was tried, thoroughly tried -- the iniquity of the nature and position, i.e., of man and Jew, but without having the least taint of it in Him, but tempted in all points He never let in, He was pure where all else failed. His calling it His is not, I think, vicariously here, as it most certainly is not personally, but His keeping from, as not letting in, anything through which He passed, and which belonged to the position He had taken. Hence, when He took it, the sorrows of death compassed Him. The prince of this world, having nothing in Him, only showed, as an instrument, His love to His Father and His obedience, and was the unwitting instrument of Christ's passing through what, by its excellency, and His own spotless title to liberty from it, made available to others; and this was in the purpose of God. And the whole of the blessings in the history of Israel, from the deliverance out of Egypt to the final victories of Messiah, rest on this as its tide, and this is what this Psalm shows. It is just what Psalm 9 and 10 made necessary.
Note, this connects itself with the government of God, in and through Israel, not on redemption, properly so called, which goes much deeper, though this comes in many principles to the border of it. It will be found consequently that judgments
and power are the consequence of this, not blessings and fruits of grace -- in Psalm 22 there is, on the other hand, nothing else than these last. David's history, and deep sorrows, and triumph gave the admirably adapted occasion to the prophetic entering into this, not only as history, but as in spirit entering into it Himself, and in sympathy with the people. The connection of this with the government of God, and the power of the prince of this world is of the last importance in itself, and to understand the Psalm. This completes, I apprehend, this chapter, so to speak, of the Psalms.
There are many expressions in the Psalms which are true of the writer, or of anyone in like sorrow, but which yet have their accomplishment in the highest degree in the case of Christ -- these Christ has applied without making the Psalm a prophecy of Himself.
Psalm 19, 20, 21 and 22, as we have often remarked, is a complete subject in itself -- the testimonies of God; the first -- Creation and the Law; the two next -- Messiah seen by the Remnant in His human sufferings, and then, seen glorified, He is great in the deliverance of Jacob's God, Jehovah. He has "length of days for ever and ever", in reply to the life He asked, and He is made most blessed for ever, exceeding glad with Jehovah's countenance.
This is very much Peter's preaching. Note, not only in Peter's preaching does he not preach Christ as the Son of God, but the exalted, rejected One, but in the first Epistle he never calls Him Son of God, indeed in the second only in recalling the transfiguration, and hence Christ viewed as on earth, as James also does not, nor the Sacrifice either. The suffering Messiah as Man could be, and, in the suffering, is exalted. Now Psalm 22 gives not Christ suffering from man, though that is there in full, but from God -- forsaken when in His sufferings, and His heart melted like wax in the midst of His bowels -- forsaken of God. Hence, as Psalm 21 was judgment on His enemies, this is grace for all -- it speaks of the Remnant, all Israel, the ends of the earth. Here we get the immense and infinite moral truth of suffering from God. He, who knew no sin, is made sin, and drinks the cup of God's wrath -- makes His soul an offering for sin. There is a complete glorifying of God in respect of the question of good and evil, in the whole universe, in respect of the nature of God Himself. The enemy does his worst, and man (in Christ) suffers his
worst -- in grace -- and God's wrath against sin is poured out. Hence love unhindered can flow out -- God's being what He is, have its full sway and blessing.
It is not righteous judgment, against unrighteous man, executed against human despisers in governmental power. It is the question of good and evil settled in man, and God glorified. But it is not here bearing iniquities, nor substitution in the sense of its application to individuals -- that also was accomplished here -- but it is another aspect of this one great act, on which all hangs and in which God is glorified. It is Christ solving the whole question of sin between Himself and God. It is not the mere sorrows of death, as in Gethsemane, but the wrath of God. But it was Christ Himself dealt with as to sin, or the question of sin dealt with in Him -- I mean as contrasted with bearing individual's sins.
Before the consequences, in the experience of the Remnant, and their relationship to God are entered on, another doubly-connected character of Christ is brought out. But this such that the spared Remnant are concerned in it. Still it is Christ, and has its accomplishment only fully in Him, and it is a passage which shows that though earthly glory and blessing are looked to, still resurrection must come in, so that to the dying believer it has a higher signification, but it takes the great principle viz: neither death nor sparing, but the security of faith through all. Jehovah is the Shepherd of faith. Hence, come what will, there is confidence. The only effect of passing through everything is to know it better. It is not what the sorrows are, but what God is for faith in them, which is presented; restoring the soul does not hinder its application to Christ, because it was from sorrow and trouble not necessarily from sin, as John 12.
Dwelling "in the house of the Lord for ever" is, though true for us in heaven, His title on earth in Psalm 23 -- Jehovah is Shepherd when evil is there. In Psalm 24 the earth itself is His, and then He, who was in faithful dependence and obedience, enters into the house of the Lord as King of glory, Jehovah of hosts, i.e., that the lowly, dependent, obedient but perfect Christ of Psalm 23 is the Jehovah of glory entering into the house in Psalm 24.
Then the Remnant is brought in in this double character -- integrity in the midst of evil, and guilt before God. Here we find what a ground the offering of Christ lays for their return
to God. Here first, remark, the important fact after Psalm 22, we get the confession of sins, and that in the first Psalm of those which again enter on experience; Psalm 25. A soul waiting on God in the presence of His enemies who have a right, so to speak, to bring shame on him because of his sins, but would do it in malice oppressing God's people, but a soul trusting in what the Lord is as good, ready to teach sinners in the way, and a Friend to the meek, helping them into His way -- these paths which are mercy and truth to them that keep His covenants and testimonies. A soul who as to its present purpose, could plead its integrity -- a soul who was bound up with Israel's blessing, and looked for Jehovah's redemption of them from all his troubles. I do not think mercy and truth are thus brought together previously either -- we have mercy in Psalm 6, otherwise it is pleas of righteousness. This Psalm states the whole ground, experimental ground, on which the faithful Israelite is in the latter day. It is, in this respect, a very important Psalm.
As Psalm 25 acknowledges the sin, so Psalm 26 pleads the unfeigned integrity, and seeks not to be shut up with the ungodly of that day. This Psalm is important as forming the other part of the ground on which the residue rest, alluded to, in the preceding, to complete the picture of the sentiment there developed, but not its subject. Here thorough integrity, appealing to Him who searches the reins, is the subject of the Psalm. Hence counting, according to Psalm 1, to stand in the congregation -- "I will walk in mine integrity", he says, but it is in the time of trial and trouble, for he adds, "redeem me and be merciful unto me". These two Psalms form a preface as to the state of the residue -- confession of sins, and the plea of integrity -- in the presence of enemies. We have got now, historically, into the condition of the Remnant -- their position we had already -- the principles and groundwork of their experience are here laid.
Now, having confessed his sin, and placed himself on the ground of integrity before the Lord (and the confession of his sin comes first) he can look the enemies in the face. Jehovah is his light and salvation. A camp of enemies would not make his heart afraid -- it will just be the means of lifting up his head above them -- in the hour of trouble, Jehovah would hide him in His pavilion. The secret of this was, looking to Jehovah, and the earnest desire to dwell in His house -- see His
beauty, and enquire there. This he could do -- it was founded on the invitation from the Lord to seek His face -- surely then that face would not be turned away -- on Him he waited. This is a supplementary, introductory Psalm to the other two.
In Psalm 28 he cries in distress -- if Jehovah does not interfere he will be like one going down to the pit. He prays not to be drawn away with the wicked -- his heart rejoices in the Lord's hearing. Here we find the Spirit of Christ entirely, leading the cry of the Remnant. "The Lord is my strength", "The Lord is their strength" -- "The saving strength of his Christ" -- "Save thy people", it closes. It is not that Christ is personally with them, but He was, and has fully, identified Himself with the sorrow and position of the Remnant, and they are to count for deliverance on Jehovah's interest in Him, just as Martha did at the tomb of Lazarus. Then He showed a further present thing, but in a way that went on to the time we are here speaking of. I apprehend that this connection is taught in Psalm 27:8, "My heart" (Jehovah's) "said unto thee: Seek ye my face -- thy face, Jehovah, will I seek".
Psalm 29 summons the mighty, in the confidence of faith, to acknowledge Jehovah, and to own Him in His temple -- Him who, supreme over all, gives strength to His people.
Psalm 30 celebrates the deliverance, and entire dependence on Jehovah; life here is preserved to the Remnant.
Psalm 31 turns back into the depths of trouble, when, but for Jehovah, life is despaired of (verse 22) but Jehovah is trusted in. Integrity is pleaded, but the depth of sorrow is entered into, so that in articulo mortis Christ could use the words of faith of this Psalm, only saying "Father". The Spirit of God gives the experience of the faithful as the ground of encouragement. Yet compare here the difference of Paul in 2 Corinthians 1 -- he, coming after Christ's death, and knowing the power of resurrection, says, "I had the sentence of death in myself, that I should not trust in myself but in God who raises the dead: who delivered us", etc. Thus, when despairing of life, it was not counting on Jehovah to spare it in crying to Him, but counting himself already dead, and reckoning on resurrection. We see the difference of the Christian place, but Christ had to go through this first, and hence He could enter into the position itself, and did, which was yet on the other side of the Cross, i.e., before passing through it, when man looked at it as coming up to it. Alas! how many souls rest
there! Indeed He alone, of course, fully went through it, though others may pass through the shadow of it.
We now come to another, and all important, turning point of the condition of the living man looking for deliverance -- Psalm 32 -- the blessing of the forgiven man, of the one who has opened his heart fully before Jehovah -- made his full confession -- no self-justifying -- no silence which made his bones wax old. All was brought out -- Jehovah's only object was to bring to integrity of heart, and truth; when this is wrought in confession, all is forgiven. The ground has been fully laid in Christ; Psalm 22. Then God guides in the way. Hence, because of this mercy and forgiveness, the godly come in an acceptable time -- they are preserved in the great waterfloods -- only they should not be like horse and mule, to be forced and held from falling. In fine, mercy shall compass the righteous. This Psalm is a turning point of the state of the Remnant. It is furnished here to them, not that they may have all reached it, but to show them the path, and produce the confession. It forms the very ground on which they can go on in integrity -- where sin is, confession must be, to have integrity; but where no forgiveness is, confession cannot be but for judgment. Hence all hangs here on this, as to the state of the soul.
Psalm 33 takes it up in joy, and celebrates Jehovah, and unfolds His character in favour of the righteous Remnant.
Psalm 34 in a softened and more confiding spirit, seeing that Christ had been heard, will bless at all times, even though in sorrow; verse 20 has had a literal fulfilment in Christ. It must be remembered that all these sentiments are divinely furnished here to the Remnant -- the sense in which individuals may use them is another question.
Psalm 35. Here we have full and true sense of the power, and wickedness of evil, and he looks for judgment against the oppressive wicked. Here Christ enters into all, with sympathy with the Remnant -- these are looked at, and even tested by their sympathy with Him. Christ pleads in Spirit for judgment, which will be the deliverance of the Remnant; one of these would easily see that Another than himself pleaded, but that it was his own deliverance that was the result of its being heard. This Psalm takes up the ways of the wicked.
Psalm 36. Here we have the extent and character of it, in contrast with the righteous. "No fear of God" was the secret
of the wicked's ways -- nothing could be hoped for. But this cast on Jehovah Himself -- there, there was no end to mercy, no limit to power. Sweet surely it is, to trust in Him!
Psalm 37 takes the character of an exhortation for these times, as indeed for all. It shows the just path of the righteous in the day of trial. What is to stay his heart in passing through it? Nothing can be more distinct than the promises of the land to the faithful Remnant, on the cutting off of the wicked, in this Psalm; it shows, most distinctly, what the proper application of these Psalms is to the Remnant in the latter day.
In Psalm 38, the question of God's anger coming on the Remnant for the sins of the people is brought in, when they are in the depth of their distress. Still the hope of faith is in God -- confessing the sin and bowed down with it, but therefore appealing to God as the only resource; on Christ this burden did come for the nation's sins.
In Psalm 39, he is nearer God -- quieter -- and sees the sorrow, and consuming that is upon him, as God's hand, but in chastening. All man, and the world, is vanity.
Psalm 40. Christ here celebrates His own deliverance -- but in connection with Israel and the earth -- "Praise be to our God". He had been faithful in testifying what God was in the midst of Israel -- He desires their blessing, Himself poor and needy -- He has indeed taken the iniquities of all the Remnant on Himself, and calls them His, and appeals, in the trial that then comes on Him, against His bitter enemies. The application of this Psalm to the incarnation is known, but it is in connection with Israel, and He appeals to God's righteousness to show mercy, and deliver on the ground of His faithfulness. It is after this faithfulness that He speaks of the iniquities taking hold on Him. He looks, through it all, to the driving back of the wicked, and blessing of the just Remnant who look to Jehovah.
Psalm 41. I have no doubt that in this Psalm also Christ speaks. He is above all the poor whom one is blessed in considering. He applies it in the Gospels, we know, to the poor of the flock also. Of course He considered them, but He was the poor One above all -- the heartlessness of all against Him, even His familiar friend, is brought out. In both He waits for the Lord. These two Psalms, closing the Book, show Christ entering into the Remnant's sorrow, perfect in His ways, and then coming under iniquity, though it is for the
people and their blessing on earth here, but He had a body prepared to come and take their sorrows, and in fine their sins. He is in the midst of the wicked in Israel, but righteous there, and the desire of the Remnant is, not to be drawn away with them. This is His whole connection with the people, and in Jerusalem.
The second Book has a different character -- Christ is seen outside the nation, and the Gentiles are there, in evil power, mocking at Jehovah's relationship with the Jews, and their hoped-for protection. I suspect that the occasion was much as Absalom and Adonijah. But then necessarily Christ, risen and ascended, because the deliverance by judgment in power, makes part of the whole scene, not merely an appeal to come in as the only hope. It begins with the outcast Remnant, the evil being in power, but the throne is to be set up by judgment.
The fact of the ungodly Gentile power having cast Him out is brought distinctly out as a basis in Psalm 42.
In Psalm 43 the state of the Jews themselves is declared. This lays the ground of the whole. Remark that there is more confidence, more simple, holy desires here than before. The extreme of evil, in separating the Remnant from itself, has freed it from the distressing effect of the presence of evil, and they can look straight to God in desire, without the intervening cloud of what man is, around. In Christ this evil only proved the more His patience, but the difference of position remains true, and how true it is even for us, though the process may be painful. The sorrow connected with it is expressed by the Remnant in Psalm 44, such was their condition, cast out -- as regards this world, it is ours, with Christ as a starting point, see verse 22, and Paul's application of it. Then the result of the intervention of Messiah in judgment is stated in Psalm 45.
In Psalm 46, God is then found to be with them -- the Remnant are the people.
In Psalm 47, Jehovah takes His place in and over the earth.
In Psalm 48, Glory is established in Zion -- what they had heard (Psalm 44), they have now seen. This closes the historical presentation of this period. Psalm 49 is the moral commentary on it all.
In Psalm 50 we have the judgment on Israel for their moral condition.
Psalm 51 is their confession of Christ's death -- for return to God, the old sacrifices are useless.
Psalm 52 - 54 are the spiritual judgment of the situation, when evil is there. In Psalm 52, the strength of man is judged; in Psalm 53, the state of Israel as apostate from God; Psalm 54, the source of the believer's hope.
Having the whole scene before us, in the Psalms which follow, the feelings of the Remnant, and how Christ takes His place in the midst of this scene, are unfolded, resulting, when the old age of Israel (David) seemed to make hope pass away through the last evils, in the setting up the throne of Solomon -- of the son of David in peace and in glory.
Remark how, in Psalm 63, God Himself becomes the object of the soul by its being thus cast out.
Psalm 65 - 67 give the feelings, not as under the evil, as the previous ones, but the hope, anticipation, and celebration of the deliverance. The former will be the comfort -- these the encouragement of the Remnant in the latter day.
Psalm 68 and 69 evidently bring out the great foundation, both of the glorious deliverance, and cruel sorrows of Israel, leading, on God's part, to the former in the exaltation and sufferings of Christ.
Psalm 66 and 67, having spoken of the restoration of Israel by judgment, and then the outgoing of the blessing to the nations, on the establishment of it in Zion, Psalm 68, in a very remarkable manner, shows how the heavenly exaltation of Christ is the cause and way of it; but it is the blessing, at the same time, of Israel's God of old. The Psalm begins with the words with which the camp of Israel anciently set forward, God going at the head of His people. It was His journey, as with Amalek His war -- hence the wicked perish before Him, and the captives are delivered, and the righteous rejoice -- He blesses the solitary and multiplies them. This is then directly referred to what God was in the desert. The pride of the Gentiles, "ye high hills", is apostrophised, the angelic glory displayed -- Jehovah among them -- but, how this? He has gone up on high! Here we find at once Christ exalted as Man, though He be the same Jehovah. But this is not all -- He has led captive the power of the enemy who ruined all -- conferred blessing, and as Man, and in His human nature, He has received gifts -- even for rebellious Israel, that Jehovah Elohim might dwell among them. This restores Jehovah to Israel, i.e., He can bless, and dwell among them, or indeed Israel to Jehovah. This is the result then celebrated, and which the
earth is called to own. The Strength of Israel is in the clouds, but it is the Jehovah who rode in the heavens of old.
The whole of Psalm 69 shows the righteous One in presence of human evil and wrong. The position contemplated is, Israel under the rebuke of God. They are driven out, and the enemy triumphs at Jerusalem, yet the righteous had their sorrows, as being Israel at heart. The moral position is the one we have always seen of the Remnant -- confession of sin, and assertion of integrity at the same time; into this Christ surely entered as bearing their sorrows, and so far can speak of their sins, but the position is that of the Remnant. On the other hand, the expressions of integrity and sorrow, though general, have found their fullest, and in some parts literal, accomplishment in Christ, for He entered, in the most perfect way, into the sorrows of the Remnant, whether as walking amongst the people as He long did, or cast out as He was at the close; and hence, from His last journey, when He walked no more openly among them, takes up the sorrows of the cast out state. This went on to the close of all, but is not Atonement nor divine wrath, but sorrow in which He takes part -- verse 26 is not, I am well assured, atonement but chastisement on Israel, governmental punishment in which Israel will be in the latter day, as we have seen in Psalm 20 and 21 (compared with Psalm 22). It is not grace, but judgment demanded. God had smitten Israel -- the wicked triumph over him; Christ in grace enters into this place, and they triumph over him. But it is the people's wrong which is the great subject here, leading to the exaltation of Psalm 68.
The atonement on the Cross brings grace -- the blood speaks better things than that of Abel, while, in government, it is on the Jews and on their children; we must always make this distinction. Yet Christ's entering into their sorrows (expiation being made) is the cause and way of their deliverance, through His exaltation as the Poor among the people, see here verse 32; so also Psalm 34:6; compare Peter's preaching to Israel, Acts 3 -- with Christ's intercession, "they know not what they do".
It would be impossible to maintain confidence with the consciousness of sin, if the Lord had not afforded these Psalms. The Remnant, by the same action of the Spirit, enter into the sorrow come on Israel for their sins, and own their desert of God's chastisement -- and there is so far the eulabeia (fearing,
godly fear), Hebrews 5:7 and Hebrews 12:28, and which Christ was heard in -- and have the consciousness of their integrity, and the earnest desire to keep God's law, and to glorify Him. The more faithful they are, the more opposition they find from men, the more consequently they feel the awful state of the people, and feel it as theirs for they are of the people. So Christ, perfect in His integrity, takes in grace this place of distress for the people's sin. This Psalm is a striking example. It is the voice of Israel -- Christ entering into it -- David no doubt as instrument, but attuning the melody for the Remnant, which Christ alone could sing in its perfectness, and which He could, because He atoned for the wickedness for them, and between them and God, and had no association with it in His own Person or individual place. The following Psalms bring out Israel in this condition of sorrow at the close of their history. The glory of Messiah's reign in Psalm 72 is evident.
Psalm 69 however brings out another element -- that though there is perfect sympathy and entering into the condition, yet He takes it on His heart alone. He takes the sorrow on Himself -- no one enters into His feelings about it, though He for all. This is the true spirit of grace -- to bear alone for others what others do not even know we are bearing, for their good -- the credit of it all with God alone; see verses 4 and 5.
I think we may easily see when the Lord entered into the present realisation of His position as rejected -- no doubt He really always was. This, as a great truth morally, John begins with, but we read, "From that time Jesus began to teach his disciples, the Son of man must suffer many things, and be rejected of this generation", etc. He then began to tell them what He surely knew, but He lived, so to speak, at first, in the presentation of Himself to Israel, saying "Blessed are the eyes", etc. (Luke 10:23, 24), at the close in His rejection by Israel He was forced to say "Woe, woe". The transfiguration was a turning point -- it was the new glory in answer to the sufferings. And so the return of the twelve from their mission -- He then desired the twelve to say no more that He was the Christ.
However note in all this, though no doubt it included all, yet the suffering is looked at as from "this generation". The atonement part, therein accomplished, was between Him and God. It required the Holy Ghost to make that clear to the disciples, though indeed He told them it was so. It is well to
note this -- that the great mass of Christ's sufferings were human sufferings -- the perfection of them, but human which try, form, or prove perfectness, but are not in themselves atonement. This, as we have seen in Psalm 20 - 22, the Remnant, as such, did not enter into, yet Christ suffered the governmental consequences of sin, and in heart, taking them on His heart for Israel; but here it is suffering with them, i.e., as they will suffer -- leading their thoughts in this for them. It is only after, when they see Jesus, that they see the real atoning power of His work. "They look on him whom they pierced" -- till then they cried to Jehovah under the pressure of governmental discipline of sin, suffering at the same time because of their integrity. It is this place that the Lord constantly takes in the Psalms -- identifying Himself perfectly with Israel, i.e., the godly Remnant. His atonement, as we have said, must be between Him and God alone -- hence we have so seen it in Psalm 22, where He speaks Himself, and the result is all grace, not merely governmental. Here the indignation and wrath comes in without an atoning character -- "In all their affliction he was afflicted, the Angel of his presence succoured them". Atonement comes by substitution, a different thing from being afflicted in their affliction, and succouring them. So when we read of "rebuking in wrath", "chastening in sore displeasure" we have governmental. The very sense which Christ had of the favour of God, even in connection with His people, made this terrible to Him; hence it runs on even into His death, and the ungodly nation are the instruments of it as well as the heathen -- it is in every way His "own familiar friend".
Now the circumstances of Christ's life were so ordered, that they were a personal realisation of all this, and here the Psalms become, when the Spirit reaches this point, personally prophetic, but do not leave therefore the position of Israel, because it is "in their affliction" He is afflicted. Atonement is quite another work. Wicked men are the instruments of the former sufferings, yet, in the way of government, they are wrath and indignation from God, or may be for me -- I may suffer for righteousness. This we find at the beginning of Christ's life, independent of chastening on Israel, but into this Christ entered in Spirit, because He identified Himself with Israel. He came, apart from the sin, as a "Holy thing" born, and as holy was capable, in love and grace, to enter into it in the
power of that love and grace, but then He came as a Man so as to feel it Himself, but with the Remnant who felt the sorrow of it, and owned the cause -- the sins of Israel; for the confession of sin is the spirit of righteousness. We have already seen this displayed in John's baptism, to which Christ thus came as a witness that it did not concern him, but that He fulfilled righteousness in coming to it. This gives its full character to this position.
Hence there are three characters of suffering -- for righteousness, from man -- chastening where every human sorrow can find its place as an instrument, and when faithful zeal for God therefore brings the Remnant into the sense of the condition of Israel, makes the sin and sorrow sensible -- and thirdly, suffering for sin -- atonement -- in which the human malice had so far a place that it was complete -- having no resource but in God, which brought up the soul to the consciousness that it was forsaken, then the just wrath of God against sin as such having to be borne; but here Christ was alone, and got outwardly into this loneliness, because none could pursue the path of faithfulness, in sorrow, up to the point where this was met. "They all forsook him and fled" -- He "looked for some to take pity, but there were none"; it was denial, or betrayal if it went further. Thus these two characters of suffering run into one another, as wrath against sin -- governmental, or other, is always against sin -- but they are essentially, and completely, and most importantly distinct. Substitution comes in here, not sympathy, and suffering with, in grace, but suffering for. The latter is solely divine work. In the former we can have part, and, on the other hand, suffering under it for our good. This Psalm does not rise up into atonement, but into the circumstances of it.
Indeed this is one of those Psalms which show how impossible it is to separate the Jewish Remnant of the latter day and Christ Himself, and how, besides atonement, He has given a ground for hope to them in their sorrows, by passing through and out of them (though for us, this is more by death in His case) yet out of them, being "heard in that he feared".
First in verse 26 we read, "They persecute him whom thou hast smitten, and they talk to the grief of those whom thou hast wounded". Next, "God will save Zion, and will build the cities of Judah", so that it looks directly to the deliverance of the latter days. Yet it speaks of the death of Christ, as is
clear -- yet it speaks not of God's judgment against sin, as divine wrath. It looks for deliverance from death as the Remnant will do, see verse 31, verse 32 also. He is coming to the verge of, and into that which was bringing death upon Him -- on man's part, the human circumstances of it. When He refers to life, it was zeal for God (verse 9) and suffering the reproaches which fell on God, and sorrow for man's state, which brought mockery. Christ enters into all the governmental chastisement of man for sin, and in which Israel will be, i.e., the Remnant, and while, looking at it as coming from God's hand, He had got into this, His life was suffering for God's name's sake; and He is coming into this dark place as Israel will in the last day; but this is still from man's hand, and God is appealed to to save Him from death. It was not at all His forsaking -- He looks to be delivered, and so will praise. His having separated from the wickedness of Israel has brought Him into deep waters, and He does so because He feels that wickedness, and owns it in view of God's government, verse 5.
But His cry was in the "acceptable time" -- His adversaries are all before God -- He looks to Him not to hide His face. The adding of "Those whom thou hast wounded", makes it evident that it is not divine wrath, as borne vicariously, but the sorrows which Israel will bear, viewed as faithful and yet under the rod. It is chapter 50, not 53, of Isaiah. He interprets what He suffers from man as the rod of God, and so as to Israel it was. So, according to Psalm 94:12, 13, when the hour of Satan's power came, the Lord entered into this. He must take His place here. It was the cup His Father was giving Him to drink -- He takes it from none -- He takes all this smiting of people, and enemies, as Jehovah's. He was taking this place for the sins of Israel, and they exult over Him. It is not the cup, but He has taken the place of drinking it, and they rejoice to profit by His bowing His head to it (they seeing but the outside -- that He was no longer preserved) to heap every injury upon Him. This is what the Lord feels in this Psalm. But this is entirely a different thing from divine wrath against sin -- Psalm 94 could not apply to that, and say "Blessed". Hence, as we have seen elsewhere, He looks for judgment as the consequence of it.
It has been remarked to me, and I believe it is true, that there is never in the Psalms any sentiment such as is expressed in the Lord's words, "Father, forgive them, for they know
not what they do". The first word of the sentence would perhaps explain it. It is not a title of the Psalms, and Christ was there consequently in His own relation of grace. This opens a wide field of instruction.
Note also Psalm 94:12, where we have the view which faith takes of the class of trials through which the residue pass at the close, as suffering from the wicked, yet because of their own wickedness, yet at the same time upright in heart. They are chastened, and instructed out of the law. He is suffering under the triumph of the wicked, but looks through this as God's hand and chastening. Into this Christ fully entered in Gethsemane, and all His last sorrows, though there was much more there. And we learn there what His entering in was. The wicked did outwardly triumph over Him -- they said "Aha! Aha! So would we have it". He trusted in God -- perfect in integrity to God meanwhile -- so that the reproaches of them that reproached Elohim fell upon Him. Yet for that reason, suffering in the midst of the wicked, yet entering into the sorrow of the place in which Israel was, because of their sins. Only Christ entered voluntarily, in love, into this place; and all that the sorrow effected, while yet "He learned obedience by the things which he suffered", was to bring out His perfectness. Yet He did get there "the tongue of the learned", having His "ear wakened morning by morning". Israel must go through this to be purified and taught -- Christ glorified God in it. Still He went through the sorrow -- His voluntariness, and obedience in it, set Him at the head of the people. Psalm 94 is faith's view of the position, not sorrow, and distress's cry under it.
But I return. The Third Book of the Psalms is the unfolding, for faith, of the whole state of Israel in the latter day. I say "Israel", because here the people, as a whole, are looked at as historically viewed before God, the result in deliverance being brought out. Psalm 73 states, as it were, the whole case -- the condition for faith of the people in the latter day. "The sanctuary of God" explains the whole case to the heart. The enemy enters destroyingly into the very sanctuary -- terrible thought for those that loved Israel, and trusted Jehovah, disowned; Psalm 74. But then, Psalm 75, God is the Judge, and the horns of the wicked will be cut off. And this will take place (Psalm 76) in Judah -- Israel -- Salem -- Zion; there God will make Himself known.
Psalm 77, if the heart of the poor believer thought they were forgotten for ever, this was his own infirmity -- he should turn to the past days of the Lord. But, Psalm 78, there had indeed been ways, in judgment, to maintain His truth and righteousness amongst the people; they had wholly failed in this, and God had raised up David in sovereign grace. The series of Psalms then returns to the sorrows of the time. Psalm 74 seems more the enemies in the land -- Psalm 79 is now the outward open attack of the heathen who have taken Jerusalem, but the deliverance of God would bring praise forth in the people.
Psalm 80, God, as known in His throne on the ark of the Covenant, behind the cherubim, is entreated to visit the vine He had planted, but which is now torn down, rooted up. In this, the "Son of Man", "the Man of God's right hand" is looked for. This is a very remarkable passage. Thus they look to be turned again, and God's face to shine upon them.
In Psalm 81, the new moon of Israel has appeared, but then God shows He has dealt with them according to His own character. They had only to open their mouth wide and He would have filled it. Had they hearkened, they would have been always blest, but that they had not done. God only mourned over the sorrow they had brought upon themselves.
Now He stands, Psalm 82, among the mighty, and judges among the judges, and faith can say, "Arise, O God, judge the earth: for thou shalt inherit all nations".
Next, in Psalm 83, the final confederacy of external enemies of the neighbourhood of the latter day -- by their destruction Jehovah is known as "Most High over all the earth"; Asshur is there.
In Psalm 84, they can go up to Jerusalem, and find their joy in the temple of the Lord, as a sparrow to the nest.
In Psalm 85, Israel is brought back, but they have much yet to seek from the Lord. But at least the perfect ground of reconciliation and blessing is laid -- "Mercy and truth are met together" -- God's grace can fulfil the promises -- truth springs out of the earth, for there they are filled, but not in connection with the law or human righteousness. This looks down from heaven -- blessing is in Israel, guided in their steps by the Lord.
In Psalm 86 we have the poor in spirit looking to the Lord.
In Psalm 87 Zion, fully owned by the Lord, is distinguished, in presence of the cities of all worldly greatness, by the registry
as her born-citizen of the righteous Man there. It is the place of glory and blessing.
In Psalm 88 and 89 we have Israel's governmental state under law, and, as to the promise, in David. Wrath is felt (Psalm 88) according to the position of Israel (God full of mercy, and yet not holding the guilty for innocent) as placed under the mediation of Moses, after the golden calf but under law. In the end mercy and truth will meet, we have seen, and righteousness look down from heaven. Under the effect of wrath, as under God's government (for it is not a question of personal salvation) Israel finds itself, and justly, at the close. This the Remnant feel, and this Christ entered into fully in Spirit. The sentiment of this, His Spirit here expresses for Israel. It is, I repeat, the governmental condition of Israel under the law.
Then Psalm 89 gives us the mercies and faithfulness of Jehovah in connection with the promise made to David, and David's Son, to David's throne, to be chastened if needed and not forsaken. But now it was overthrown and laid waste. Verse 19 points out, in perspective, Christ -- read "Of thy Holy One" (chesed) He who resumes in His own Person the mercies (chasdim) of verse 1. Under law there was no hope, but here there was an assured promise, though all was, at the time, laid low, but it was just this, through grace, which drew out the appeal to promise, see verses 49, 50. Hence mercy and faithfulness are sung of. I apprehend verses 50, 51 are just the voice of the Remnant who cling to the hope of the promise to the throne and Son of David, and bore the reproach which was heaped upon it by all the mighty of the earth. It is needless to say that Christ entered into this, for it was because He went so low, that this reproach came upon those who identified themselves with the hope of the house of David.
We see too, in this Psalm, how He entered into the sorrow of the Remnant, and how they have to feel the sorrow He passed through, only that it rises up sometimes to literal accomplishment in Him. I suppose verses 3 and 4 present that to which the Lord was to be faithful; verse 5 brings in the heavens as interested in, and praising Jehovah for His works for Israel down here, and so it will be.
The fourth Book of Psalm 90 - Psalm 106, does not call for very much remark, because the contents have been noticed elsewhere already, and the unity and order result so evidently from the
contents, that a more particular examination of them is hardly necessary. I only notice, generally, the order, to complete the survey of the whole.
In Psalm 90, Jehovah has been the refuge of Israel at all times, and Israel now looks, at the close, for His work to appear, and His beauty to be upon them, and the works of their hands to be established. Man's days pass away -- they look then for the speedy intervention of the Lord. Such is the preface. The whole Book, as heretofore noticed, is the bringing in the First-begotten into the world.
In Psalm 91 Christ takes His place in Israel in this way. The "Most High" and "Almighty" are the two names of God; the first, millennial glory in connection with Melchisedek -- the second, of connection with Abraham, and Almighty power to protect, and fulfil, and secure. He who had the secret of the former would enjoy the benefit of the latter, whose was the secret place of that Most High before His manifestation as such, so that all that God was for Abraham should be accomplished. Messiah says: "I will take Jehovah", i.e., Israel's God, "for my refuge and my fortress: my God". This was the secret. In verse 9 the Remnant celebrate this. In verse 14, Jehovah puts His seal to it.
In Psalm 92 the contrast of the apparently triumphant wicked and the righteous, when Jehovah comes in, is declared.
Psalm 93 celebrates the Lord's reign after the raging of the floods, and then, as we have seen, the progress of the First-begotten, who is Jehovah, upon the cry of the people to Him to whom "vengeance belongeth" till, judgment accomplished, He sits between the cherubim, and the nations are summoned to come up and adore; Psalm 94 - 101.
In Psalm 101 and 102 we have Christ's place in connection with Israel -- Psalm 101 taking the government, and Psalm 102 how it was possible; though once cut off in the midst of His days, He could -- He was the Eternal Jehovah. In all this Book this point is signally brought out -- the Son of man, but the Ancient of days, comes.
Psalm 103 is the application of divine mercy in Christ to Israel. In Psalm 101, remark, He celebrates not simply needed grace and mercy as in Psalm 89, but mercy and judgment, which are just that on which Israel's blessing is built, though mercy be the source of all.
Psalm 104 and 105 give the blessing of Creation and Israel, through God's ways as good.
Psalm 106 brings out the waywardness of Israel, and the repeated, and even aggravated forgetfulness, and rebellion which had brought all their misery upon them. Yet He remembered them when He heard their cry, remembered His covenant, and repented according to the multitude of His mercies, and gave them favour in the sight of those who carried them captive. To this mercy Israel now looks, and blesses Jehovah's name. Thus the whole course of God's ways in connection with Israel, and the bringing in of the Jehovah Messiah into the earth, is remarkably brought out here.
I know not whether I have clearly brought out the early Psalms, in what I have said above. Psalm 1 - 8. The godly Remnant among the wicked -- the purpose of God as to Messiah resisted in Israel, and by the world -- the condition of the Remnant consequent on this, into which Christ enters in Spirit -- His glory as Son of Man.
Psalm 9 - 15. Of these, Psalm 9 and 10 give the details in Canaan, Jehovah's land, in the latter day. The feelings of the Remnant, and who shall enter into God's holy hill, when all is not right. Psalm 16, Christ personally now enters into His own place among the excellent of the earth, and, trusting in Jehovah, treads the path of life, across death, into the fulness of joy in Jehovah's presence.
Psalm 17. He, and the Remnant with Him in principle, receives the reward of righteousness. Psalm 19 has "God" for Creation, and "Jehovah" for law.
Psalm 16 evidently begins quite afresh, associating Christ with the Remnant as walking down here; Psalm 18 gives a larger association with His death, reaching from Egypt to Christ's millennial glory as Son of David.
Psalm 23 I do not judge is Christ; only when He put forth His own sheep, He must go before them. It is the effect of Psalm 22, for the Remnant in faith.
Psalm 24 the smitten One of Psalm 22 comes into Israel (the temple) in glory.
It cannot be too distinctly noted that Psalm 1 and 2 are in immediate presence of the day of the Lord, because then
righteousness, and the claims of Christ will be made good by governmental judgment. It is a great key to the Psalms. The first coming of Christ was, as regards Israel, a government merely provisional. As the Lord speaks of John the Baptist, so in Matthew 10 -- the whole present time is unknown to this view -- a Christ no longer presented to be King, and a Son of Man suffering (as that provisional Elias) and not set over all things. Hence it is said in Matthew 26:64, "Henceforth" (ap' arti) "you shall see the Son of man sitting at the right hand of power, and coming in the clouds of heaven". In Luke, who always looks to present, general, result, it is merely "sitting at the right hand of power", chapter 23: 69. It was in either case immediate (apo tou nun). But, for the Psalms, "the day of the Lord", as a thing in present prospect, is the great point. Christ's entering into the sorrows, while most gracious, and sweet, and necessary, is a thing by the bye, and done apart, because they would have to go through sorrow. He died also for the nation (the gathering together of the children of God was intermediate) but for that the whole present time has to be passed over. It shall be made available when all Israel shall be saved.
It seems to me with increased evidence that the character of the two first Psalms shows the tone and subject of the whole Book -- the government of Jehovah, first morally in respect of the law, and righteousness as contrasted with the ungodly. They that fear Jehovah, and delight in His law are known of God. Judgment is looked for -- there the ungodly cannot stand. Here are no excuses of soul as to intermediate trial, but God's government in righteousness, which judgment will show.
The second point, and Psalm, is the Anointed and the decree -- authoritative purpose of Jehovah; and here the kings rise up as well as Jewish rulers -- take counsel against Jehovah and His Anointed. The pride of pretension in power, and the plotting of their rulers to cast off their restraint -- but this is not simply moral government, but the decree of God setting up His King in Zion -- His Son, owned as begotten in time, and this is made good by His executing judgment. They are called to serve Jehovah, and kiss, or do homage to the Son. Both suppose the sure result of divine judgment, but both suppose the prevalence of evil, and (the latter) opposition to Christ's authority when revealed.
Note that in these two Psalms there is, as yet, no connection
between the godly Remnant and the Messiah -- no Messiah in Psalm 1, no Remnant in Psalm 2 -- each subject is distinctly treated of in the respective Psalms. Only the rulers are identified with the goyim and the Leummim, or rather with the Malkey-erets (kings of the earth).
Psalm 1 is the judgment of Jehovah in respect of His law -- Psalm 2 His decree in respect of His Anointed and its effects; Psalm 1 is only Israel -- Psalm 2 refers to Gentiles, only identifying Jewish rulers with them.
After these two, in the first instance, we have the godly man pressed by the multitude of enemies, but, in the first instance, of the people. He is identified with the cause of his God -- the ten thousands are of the people. They are adversaries; oyvim (enemies) tsor (adversary) is used, "oppressors" or "troublers", first as to the speaker in Psalm 3, and then singularly as to Jehovah, Psalm 8:3 (2). But these seem in the people, the enemy (o-yev) would be Satan. I do not see Gentiles, save that we have seen the Jews connected with them, as in Isaiah 66. But "enemy" (o-yev) is any hostile person.
It seems, I think, plain that Psalm 3 to 8 take up the Jewish part of the question, following Psalm 1, but showing, though without any revelation of divine intervention, the time when divine government has not returned to deliver the Remnant in judgment, and passes, as often noticed, to the wider sphere of the Son of Man's glory and title, but expressed by the Remnant's recognition of the exalting Jehovah's name on the earth. Psalm 2 made it impossible for the first to be fulfilled till judgment -- a rejected Christ being brought in -- rebellion by a confederation of Jews and Gentiles, against Jehovah and His Christ. But then this leaves the Remnant in distress, and these Psalms apply to the godly Jews.
When the ungodly have the upper hand -- the godly man, though chosen, has enemies (oyvim) and adversaries (tsor-rim) but looks for the judgment of Psalm 50. But this within; He says in Psalm 8, "thine adversaries" (tsor-reyka) to Jehovah -- a remarkable expression. Christ, as Christ in Israel, being rejected, is not directly mentioned in them. It is the godly man. But they confirm in the deepest way, in reading them, to my mind, the way in which Christ entered into the godly's sorrows -- in which personally, for faith, in the most blessed way He took His place with them, as the Gospels show Him
beginning with the baptism of John. Psalm 8 distinctly brings Him in, but as exalted Son of Man, and, as a result, Jehovah's name having become excellent in all the earth. Psalm 2 is purpose when men are rebelling against it -- declares His exaltation over all the earth. In what follows we have victory over the heathen in connection with the land -- Psalm 8, though that be accomplished, is above all that. But Psalm 9 and 10 take up Psalm 2, and the heathen are dealt with in the land, have perished out of it -- and Jehovah takes the name of Most High (Elion) -- but the wicked also, for wicked Jews and heathen are associated. Psalm 9 is more the heathen, Psalm 10 the evil Jews, but, in both, both are judged and the expectation of the poor is not forgotten. In Psalm 10 it is specially the wicked (ra-sha).
The spirit of the godly Remnant (Christ being rejected) is evident -- confidence in Jehovah -- godly fear -- evil having the upper hand, looking for judgment -- sense of being exposed to divine displeasure. In Psalm 3:7 (6) it is "multitude of the people" (am), in Psalm 7:8 (7) it is "families of nations" (l'ummim) tribes, in verse 9 (8) it is am-mim (peoples) as under God's government in the millennium. Remark also that in Psalm 7:18 (17) we have Jehovah Elion as consequent on judgment, and so in Psalm 9:3, Jehovah addressed as Elion. The main point in Psalm 9 and 10 is the judgment of the nations in the land, its clearance from them; but we know, from elsewhere, this is where they are to be judged and subjugated, and they are seen here as associated with the wicked, as we have seen everywhere. It is not directly their subjugation to Messiah according to the demand of Psalm 2, that is more Psalm 18. It is here Israel's deliverance from the heathen, and the wicked, not their submission to Messiah. Jehovah has rebuked them -- Jehovah is King -- the heathen are perished out of His land. We may know that it is Christ who comes, but it is from other passages.
In the first eight Psalms we have the inner circle -- the divine elements of the whole case -- a divine view of the government of this world, and men in it. A godly Remnant first, with a judgment to come; then Messiah in God's counsels, but rejected of men, but Adonai (Lord) at God's right hand, Son of God, Jehovah's King in Zion; let the Kings of the earth be wise, the nations will be given Him for His inheritance, the earth for His possession. Then the sorrows of the godly, in
which, as the rejected One, He takes part, then His place of Son of Man; when Jehovah, as Lord of the Jews, has His name excellent in all the earth, the rejected One takes His place of headship over everything created of Jehovah, in fact by Him as such. Then in Psalm 9 we come to the direct historical dealings down here, in connection with the establishment of this power on earth, "Jehovah is known by the judgment which he executeth" -- Psalm 10 being the state and cry of the Remnant which brings God's judgment down, God avenges "His own elect which cry day and night unto him".
Psalm 9 and 10, having given deliverance and the state of things in the land in the latter day, Psalm 11 - 15 give the various feelings of the Remnant as formed by the Spirit, as elsewhere noticed. Psalm 16 and 17 give the way Christ enters into it in Spirit, and even literally in part. Psalm 18 is Israel's deliverance by Jehovah, first in Egypt, and then by Messiah at the end, and that in virtue of Christ's entering into their sorrows, and that even unto death.
There is a difference between the Psalms from 11 to 18, and 25 to 39. The former are more the great principles of the Remnant in the condition of Psalm 10 though expressed in the experiences of the Remnant, "In the Lord put I my trust" -- "The wicked bend their bow" -- "Jehovah tries the righteous" -- "The godly man ceaseth" -- "How long wilt thou forget me?" -- "The fool hath said in his heart" -- "Who shall abide in thy tabernacle?" -- and then Psalm 16 and 17, the perfection of the Spirit of Christ, and its result in resurrection and a higher glory. From Psalm 25 to 39 it is more the various exercises of soul connected with their circumstances -- what are called "experiences".
I see this difference in the Psalms after 10 -- before it, Psalm 3 - 7, the godly man is in the midst of evil, but passing through it in life. There is a moral judgment, and an actual judgment looked for, and there is still exhortation though evil is apparent, and opposition to godliness still holds its way. From Psalm 11 there is, so to speak, only Jehovah -- the godly man looked up there, and if Jehovah looked down and found all gone out of the way, the desire is deliverance; Psalm 14:7. Still in result two things are brought out -- Who shall have a place with God on the earth? (Psalm 15) -- And the resurrection of Him who should be cut off. One who takes His place of delight with the saints, whose goodness does not rise up to
Jehovah (a thing, note, monstrous to say, in its full sense, for one to whom it was not natural, though we have to learn it relatively) but who, trusting to Jehovah, finds the path of life into His presence through death and resurrection, which is fulness of joy -- literally, as we know, fulfilled in Christ; and secondly, hearing the right, which in the rejected One is deliverance from the man of the world (which is a condemned one here), and awakening up after Jehovah's likeness. This is most clear and blessed too, and the placing of it too in the ways of God. We get it in and through Christ, as far as His own can -- "at thy right hand" for instance, is only fully, literally true of Him, though He sits there now for us, and in virtue of what He has done for us (but of His own Person too), and we are in Him; but in general it is ours through Him, but it is the highest place of joy for man -- a wondrous place, yet there Christ is, as Man, as having finished the work.
Psalm 15, only "abides in the tabernacle, and in the holy hill". "Trust in Jehovah" and His being the godly one's portion (Psalm 16) characterises all, and righteousness, "loving righteousness and hating iniquity", for that is God's character as knowing good and evil, and Christ's as Man.
Psalm 3 to 7 are more circumstances and purpose, Christ taking the character of Son of man, and moral judgment, looking forward, as I said, to Jehovah's judgment; Psalm 11 - 17 results, evil and good, being brought out in final definite contrast. In Psalm 16 His mind rests on Jehovah, and the saints, taking a place as to goodness below, and looking up to One (though Himself such), and with the other in delight -- the place of a Man with Jehovah objectively, perfectly His trust (whatever came) and His delight. Psalm 17 is relationship with the world and Satan, i.e., perfect righteousness where the power of evil was. But both, as in Christ, are the Christian's part; for the second, see 1 John 4:19.
How completely Psalm 18 is David and the seed of David "for evermore", is evident -- sufferings and royal triumph. Its general sense I have noted heretofore. I add here, it completes this early part of the Psalms. It is in Israel, but adds dominion over the heathen, carrying out Psalm 2, and showing the sorrows of Christ. Verse 44 is the contentions of Israel (am, people). So that Psalm 16 and 17 give us Christ personally, Psalm 18 Christ Messianically. Note the "us" in Psalm 17:11
is only kri (see footnote). All the rest of the Psalm is "me". I know not why the Magna reads "us" here, and I have not here with me the means of ascertaining.
So that passing backward, we have Psalm 11 - 15, the state of parties, at the end, in the land, Psalm 9, 10, what passes judicially in the land, Psalm 3 - 8, the Remnant as true but living in the midst of the evil, Messiah not being received, and the glory of the Son of Man, and in Psalm 1 and 2 the Remnant, and Jehovah's purposes about Christ in spite of rebellion of people and Gentiles.
The Psalms after 24 to 39 are the exercises and experience of the godly, in every respect, of which the general principles are stated in Psalm 31.
In Psalm 24 we have had the result of all, including the position, contrast of godly and wicked, and Christ's own death, besides the testimony of creation, law, and a suffering Messiah, as in Psalm 11 - 15 -- the contrasted godly and evil man, Psalm 16, 17, 18, Christ, as we have seen. Then in Psalm 40, 41, the real mystery of Christ's part in it in the counsels of God, and the blessing of Him who understood, as down here, the place of the poor and needy one; that, as we know, closes the Book. After Psalm 32, the full, characteristic results are more brought out. In Psalm 42 and 43 we find the godly cast out -- the latter one specially referring to ungodly Israel -- for the former, compare Joel 2; then Psalm 44, the appeal to God on the ground of their integrity -- "Jehovah" coming in at the end, i.e., being called upon, as such, to arise; then, Psalm 45, Messiah is revealed, and judgment goes on to the end of Psalm 49. Psalm 50 begins another subject -- the confession of sins and of the death of Christ, and their various exercises, of which more hereafter.
On the coming in of Messiah and judgment of Jehovah, El Elohim summons all the heavens and the earth to judge His people, and then pleads with them on the ground of right and wrong -- not looking for sacrifices, but righteousness.
In Psalm 51, the godly Remnant speak -- own their sinful nature -- do not look to sacrifices to remedy their case, but own their blood-guiltiness, their sin as to Christ -- acknowledge ill their past transgressions, but own their sinful nature and go on to their sin against Christ. They look for cleansing from
God in mercy. One thing is clear, though transgressions are owned -- inward sin presses on the spirit of the penitent, sin in his own heart as against God; mere Jewish sacrifices could not meet it -- it goes far deeper (compare 1 Samuel 2:25). I doubt ha-ra (the evil) is "this evil" -- done evil. Hence he is cast on grace. The godly are cast outside, and we have all their thoughts and exercises -- their thirsting after God and withal Christ, as ascended on high, to be a blessing to Israel, and His sorrows too. It closes with the Solomon reign.
From Psalm 73 to 89 we have the general condition; and relationship of Israel with God; Jehovah is not addressed as the object of the Psalm until Psalm 84, and Christ is not directly brought in. We are in Israel; only in the last we have the promise to the family of David, whose throne is now cast down.
But then from Psalm go, we have Jehovah's interference prophetically brought in, and in this way -- in Psalm go faith recognises Jehovah as the refuge and dwelling place of Israel in all generations -- in Psalm 91, Messiah, or the man of faith recognises Israel's God, Jehovah, as the Most High, God over all -- and is owned; Psalm 92, Jehovah's, the Most High's work is owned as delivering and making glad the righteous, and though by the man of faith, by Messiah as such. Then Psalm 93 - 100, the "Jehovah" comes and takes His place in power, i.e., Christ, and reigns, as we have often seen. In Psalm 101, 102, we return personally to Messiah, prophetically again, as come in the flesh -- Psalm 101, how He will rule His house and kingdom -- a kind of sermon on the Mount. Psalm 102, His utter rejection as alone in Israel when faithful. How then, in the latter days when Jehovah restored Zion, could He have a part, having been cut off? He was the Jehovah, and the same yesterday, today and for ever! Psalm 103 is consequent blessing upon forgiven Israel (see the paralytic in the Gospel). Psalm 104, 105, the blessing of Creation and of His people -- Psalm 106 pleads mercy, and walking in uprightness, confesses sin, judgment but mercy in it, and looks for full deliverance.
This gives, I think, a distinct character to the two first Books, which are more Christ personally amongst the Jews, and all the three last more national and historical, and so Psalm 72 closes with the Solomon reign. Hence, up to that, it is more personal to Christ, only He is recognised as the same
in Psalm 102. From Psalm 107 onwards, it is the bringing back of Israel with all the various exercises connected with it, and so returns back to their history with God, their unfaithfulness -- God's taking up the land -- the apostate rejection of Christ (Judas) -- His session at God's right hand till He had His people of free-will in the day of His power. From this, onwards, we get "Jehovah", His ways, character, trustworthiness, dealings. But the Book begins with this, Jehovah whose mercy endures for ever, having brought back His people, though to various exercises of heart before final Hallelujahs could be sung -- and then, while faith declares what He is, and what they are and have been, these are what are recounted here.
In Psalm 119 we have the law written in the heart of the once straying sheep. Full integrity in that, yet impossibility to stand in God's presence or escape Him is owned, but, as created by Him, the soul looks to be searched out; Psalm 139.
In Psalm 118, the principle of God's dealings is fully stated, leading to Hosanna "Save I pray thee", and the answer to it quoted, as that which referred to the last days, by the Lord (Matthew 21) as is the rejected stone (verse 22) in His discussion with the Scribes at the same time. Both external, historical dealings, and internal state are found here, and not confounded. The Psalm 135 - 138 are ways and dealings -- Psalm 139, responsibility and God's work are contrasted -- Psalm 140 - 144 are an appeal. Then laudatory celebration of God's character, and anticipation of millennial blessings -- but, unless in Psalm 72, closing the first two Books, no description of it.
From Psalm 111 to 118 is anticipative confidence in Jehovah -- what He is for Israel -- referring in Psalm 114, beautifully, back to Israel's going out of Egypt. In all, Israel and the heathen are here, though in the faithful Remnant, not the Jews and Christ, save as necessarily coming as Jehovah to deliver.
In considering Books 1 and 2 of the Psalms, it is well to take in John 11:53, 54. In the first Book, after the laying down the ground in Psalm 1 to 8, and the general state of feeling in the residue founded on Psalm 9 and 10, on to Psalm 17, after the testimonies and death of the Lord, there is infinitely
more development of exercise of soul, beginning with the first confession of sin in Psalm 25.
The two first Psalms are, as it were, introductory -- Psalm 1 of the great general truths, Psalm 2 of the circumstances in which, according to the ordained glory of Christ, they are brought out to light. Yet Christ in the midst of the Jews is, in the first, the matter of it. The first is His characteristics, the second is His power as set by the Father, King; and so the circumstances of the Psalms suitably.
The two first Psalms give thus very distinctly the great points of the whole Book. The godly man, and the title of Christ, but the former along with ungodliness, and the latter resisted, and then, in the rest, the consequences of power not being put forth to secure their position. Hence the sorrows and heart exercise of the godly meek in the midst of the evil, looking to the Lord and the ruin of the throne, though less frequent, and from time to time the position of Christ Himself, who must have entered into the sorrow and made atonement too, in order that there might be either hope or deliverance, but not the knowledge of it before deliverance. The Spirit of Christ enters into it all though, as leading the exercises of the godly -- the Spring of them; but then in a Jewish way, looking for the destruction of enemies for deliverance, and the hope founded on the Spirit's work, leading to promises and assured blessings to Israel, for which Jehovah was trusted, though all seemed against -- not a known atonement giving peace with God in heaven, as risen, in the sanctuary. Atonement must be the basis of blessing, but besides that, there is position, ours is in Christ in heavenly places; Christ's on earth was the perfect pattern of theirs. Only this involved material differences, as known union by the Holy Ghost.
To the end of Psalm 8 it gives an idea of this; the five following (i.e., Psalm 3 to 7) giving the moral condition of the Remnant, power not having yet come in; and Psalm 8 giving the larger extent of Son of Man glory, consequent on Messiah's rejection -- these, and also the election of Zion, which is material in the historical course of dealings, for Zion is the holy hill. Hence David so importantly brings out all the course of them; he was the godly man and rejected king, though anointed in the midst of the ungodly, and in a certain sense, subdued the heathen, when delivered from the strivings of the
people. (Compare Isaiah 50, noting the end, and then Psalm 51 and 52).
It is clear that the first Psalm brings in an entirely new element into the Jewish question, namely the distinction of the godly man within the people, and that distinction made good in the judgment, in contrast with the national government as a whole. Note also the beginning of Isaiah 49, and the already noted use of "servant" there.
In the first and second Psalms we have nothing of the Son of David. No doubt David was anointed and Solomon his son, but Christ is not prophetically presented, in this leading introductory part, as the Son of God, and this, in a measure Nathanael's, and fully Peter's confession.
This throws great light on what passed in the Gospels. The Son of Man of Psalm 8 is added there, but, though He were Son of David, that is not the subject brought forward in the Gospel, at any rate till the blind man of Jericho. You have in Luke, where He is specially Son of Man in grace, the Jewish character in full, and exclusively for them, as they thus were in the two first chapters -- as the song of the Angels, Son of David according to the flesh, and according to promise. But the general history of all the Gospels is what He personally was -- the Son of God according to the Spirit of holiness, to be discerned by faith. And personally coming according to the Word, and fulfilling these Psalms, Christ was necessarily this -- the expression of it even when it did not, as in John, go farther.
Note, the first two Psalms are God's mind and consequently the result "the end of the Lord"; Psalm 3, etc., is the experience of the godly man. These two introductory Psalms are of the greatest importance in this respect. And note, in these Psalms there is no experience nor sentiment of any kind; they hold a distinct place of revelation and exhortation -- an introduction quite distinct from what follows. The Holy Ghost Himself tells us what the mind of the Lord is. Nor, in any case, is there a Psalm of the Son of David, not even Psalm 72, that is prophetic of his time; we find the same elsewhere as in Psalm 145, but not the experience of the time expressed by one in it.
We first get the great general effect of God's government when the two, godly and ungodly, are in the earth, and that of course among Jews -- His delight is in the law of Jehovah. The ungodly are not so, but when looked at (as applied in
fact) it contemplates the judgment, i.e., the close there is a judgment on the earth -- they cannot stand in it; there will be, in result, a congregation of the righteous -- they are not found there. In a word, in application it is the closing history of God's dealings with the Jews.
The principles of God's government are first stated, but they are never made good as against the wicked till judgment be executed; hence the application to the latter days. The second Psalm brings this out more fully, because the Christ, the Anointed is brought in. Here all is definitely at the close and the kings of the earth and the rulers rise up against Jehovah, and against His Anointed, to hinder His exercising His authority on the earth; but, as in heaven, He mocks their efforts, and He will speak to them in His wrath, and vex them in His sore displeasure. In spite of this raging He sets His King in Zion. It is not merely a judgment of right and wrong, godly and ungodly, but the establishing the authority of a Person in Zion. But the Psalm then goes back to Christ's birth upon the earth -- He is the begotten Son there of Jehovah, who makes the decree -- not only will He sit in Zion King, but the heathen are called upon to submit, for He is about, as placed there, to smite the kings of the earth, and take in possession its uttermost parts.
Thus in fact these two Psalms place us, at the close, in presence of the judgment. This is of all importance in understanding the Psalms; we are with the godly Remnant in the latter day, owning the law first of all -- then in presence of the purpose of God to put Him, who has been born His Son on the earth, in possession of Messiah's place and Messiah's power and rights. It explains, too, much in the Gospels, and especially in Matthew, "Till the Son of Man come", says the Lord, yet He was there -- "Elias cometh", but in spirit he had been there. Christ had entered into the position and sorrow of the godly Remnant, and made that atonement too which enables the Remnant to go through the sorrow and be accepted, though it is only at the close of it they learn its value.
There are only two subjects objectively put before us -- the godly man under the government of God, the ungodly being rejected -- and the establishment of the Anointed in power in Zion in spite of and over all. If Messiah takes a part in grace with the godly, and that de facto they go through the trial, that is a matter of experience -- the revealed place is favour to
godliness, and final full victory. Christ is in the world -- the begotten Son of God.
The heavenly position of Christ is not the subject here, but Jehovah and the Anointed, and His being set King in Zion. But I cannot doubt that verses 4 and 5 present us Christ Himself in heaven; verses 6 and 7 declare, as a new matter, Jehovah's purpose, and the human birth of Christ upon earth, but as characterising the Anointed set as King in Zion. But this Son is Jehovah in whom men have to trust -- and there is a curse on those who trust in mere man; the Son will be angry, and execute the wrath of verse 5.
Hence the subject of the Psalms is the latter days, but, in as much as "in all their afflictions he was afflicted", and in the latter days He is coming from heaven in wrath, He has come and entered into all their sorrows as born of God in the earth, as "this day begotten" -- as Son, but learning obedience by the things which He suffered; but this from man, compare Isaiah 50.
Although directly applicable doubtless to David, Psalm 3 and 4 seem to me to be more directly applicable to Christ. Psalm 5 and 6 more directly to the Remnant, even as to these they are deprecatory, chastening in displeasure. It is only in Psalm 25 that sins are acknowledged. In Psalm 16 Christ formally takes His place with the godly Remnant. In Psalm 3 and 4, viewed as applicable to Messiah, they are in the full consciousness of His glory and title. The godly man is set apart for Jehovah. These two Psalms are surely the state of the people in the latter day, but Messiah enters into it in Spirit so as to associate His title and confidence with them, just as David might for Israel, compare Psalm 3:8. They cannot be separated from Him, nor will He from them. The body of the people are against the godly man -- but he is set apart for God.
In Psalm 3, verse 7, Messiah and the godly are all looked at as having a common interest, the ungodly being busy and in power -- Messiah in title of power, but the ungodly as yet rejecting His title, and the Remnant oppressed and suffering. In Psalm 8 He is recognised as Son of Man, and gone up on high and set over all things. This is quite a new place and character of Christ, not in Psalm 1 and 2, nor in any previous Psalms. So we find it brought out in the Gospels.
Thus in Psalm 3 to 7 we have the general principles in
which Messiah necessarily is as taking part with the people -- the rejected King's position, and the Remnant's too. After the circumstances are stated in Psalm 9 and 10, we have the proper condition of the Remnant in their feelings, Psalm 11 - 15. In Psalm 16, as we have said, Christ takes formally His place -- there He alone takes His place; in Psalm 17 He associates the Remnant with Himself in what He expresses. In Psalm 18, His suffering is made the centre of Israel's history, from Egypt to His own glorious dominion.
The following Psalms are spoken of elsewhere, in their places.
Psalm 1 to 8 offer a partial whole, of exceeding interest to the soul, as regards the Lord Jesus.
The first presents the righteous Man, and the natural result of His righteousness, under the government of God. Christ alone was that righteous Man.
The second gives the title of Christ in the counsels of God, in spite of the raging of kings and rulers, as King in God's hill of Zion, according to the decree which owned Him Son, i.e., as born in the earth (or risen), but down here in time. But then we find, instead of that, those increased that trouble Him; and these features of sorrow being gone through, through His identification with the godly Remnant, for they were their sorrows, it follows in these sorrows that, in the exaltation of Jehovah, His place becomes a far larger one -- that of the Son of man, Heir of all things put under man by God's counsels, i.e., of all things, as shown in Hebrews 2; compare Ephesians 1, and 1 Corinthians 15. The Remnant speak, "O Jehovah, our Adon, how excellent is thy name in all the earth!" But then meanwhile He had set His glory above the heavens -- taken babes and sucklings to praise Him to still the enemy, and then comes the exaltation of the Son of man, and His dominion over all, as explained in Hebrews 2 (Ephesians 1 adds the Church and other points afterwards) and Jehovah great in all the earth. We see this transition, from "Christ" to the "Son of man", throughout Matthew -- though also the title "Son of the living God", for the building of the Church; and in Luke 9, He straitly charges them not to say He was the Christ, and turns to His position of Son of man in suffering and glory, insisting on the suffering, as such, from Jews and
Gentiles down here -- first Jews, as not taking Messiah's place, and then Man -- as taking a new place by Himself.
It is interesting also to compare Psalm 1, the righteous Man -- Psalm 2, consecrated King in Zion, Son of God as on earth, "This day have I begotten thee" -- Psalm 8, Son of man, a far larger place and scene of glory than Messiah who was rejected -- Psalm 110, Adon, sitting on the right hand of Jehovah, then Melchizedek in Zion -- and Psalm 102, the Lord, the Creator, always the same though cut off in the midst of His days. Psalm 20 to 24 are more the circumstances in which He was placed, from distress and trials, up to that glory in which He is recognised as Lord of Hosts, the King of glory.
This Psalm is Christ's separation from the ungodly among the Jews, so the Gentiles are not the prominent objects; in Psalm 2 they are joined. This Psalm therefore is first Christ among the Jews, and secondly Christianity in the world.
The godly Man is isolated, or individualised here; the ungodly looked at in the mass, yet we see it is all of them characteristically, verses 5 and 6.
The Psalm is Jewish blessing in God's righteousness. It also supposes the general influence of the ungodly, and One who has kept aloof from it in the midst of Israel, though there be a general principle. The state of Israel claimed the distinction.
Besides the general truth of the government of God, always essentially the same, we have Jesus, the godly Man, in this Psalm, and His character, viewed of God, being such; for He is seen as responsible Man, who therefore takes the law of Jehovah as His guide; that established -- though circumstances may be incomprehensible, the Lord knows and owns His way.
This Psalm is the controversy in divine power; verse 12 is blessing in dependence, to wit, in the Son.
Note that Psalm 2 does not take up the sufferings of Christ in themselves, though we know He suffered -- it is the counsel
of God in presence of the thoughts of the people and kings to cast His cords away, and Jehovah's counsel stands in power.
-- 2. The heathen rage, and the kings of the earth.
-- 4. Yo-shev bash-sha-ma-yim (He that dwelleth in the heavens) Adonai.
Dark as the way of the righteous may seem, i.e., unowned by the world, the Lord owns it; the wicked have a way of their own -- the Lord destroys this. This is all Jewish, with hope however before it. Standing up to judgment when God shall arise to judgment, they will stand up with Him -- "Blessed be he". There then comes another question -- the heathen, and the anointing, not merely the righteous, for now He is planted in the glory -- then the righteous Man, here sitting in heaven.
The Psalmist has the glory of the Lord, His Christ, in His mind, and therefore asks, as from the perception of this, "Why do the heathen rage, and the peoples imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together against the Lord, and against his anointed". Note also the wickedness of their will is previously exhibited; compare Psalm 149:7 - 9. They propose the utter rejection of their authority. Then comes the great truth of the identity of Jesus' and Jehovah's power -- "He that sitteth in the heavens ... Adonai shall have them in derision". This last is, I doubt not, Christ in governing power -- the revelation of Jehovah in power; compare Psalm 110:5 -- the great truth, revealed in the New Testament, of Him, even Jesus, at the right hand of the Majesty on high, the right hand of power. But the time is distinctly descriptive; we have bash-sha-ma-yim (in the heavens), and compare this in Revelation. Now although "In the heavens" is a point of faith, in a Jew, specially after the ceasing of manifest presence on the earth, this is brought out here in a special manner; nor am I aware of the expression yo-shev bash-sha-ma-yim (He that sitteth in the heavens) elsewhere, save in Psalm 123 the cry of the Remnant for help at this very time when God does this. Verses 4 and are the thoughts and acts of Adonai, of God from the heavens. Then compare again, Hebrews 8:1, and Psalm 110:5, for yo-shev bash-sha-ma-yim (He that sitteth in the heavens) and Adonai (the Lord) is the great point here; Christianity has revealed it, i.e., how and who.
Then comes the other part of Messiah's exaltation. The
former was moral -- this, constituted or rightful glory; He is set King in Zion, the holy mountain. This, I think, is Jehovah's word concerning Messiah -- it is the mountain of God's holiness, and He is God's King. He has already spoken of His heavenly glory as Adonai. But "I have anointed my King in Zion, my holy mountain" here is the royalty on earth of Messiah in Zion. But the resurrection must come in, and it must not be supposed that it was without special glory of Person, this royalty in Zion could be, and the decree therefore is declared -- Jehovah saith to Jesus "Thou art my Son; this day have I begotten thee". The Sonship of Jesus, with the Father, is therefore declared and revealed. This is declared in the resurrection, with power, in holiness. So we know now, here is the decree; it is spoken of the Lord, being a Jew, as of Jehovah, but, being to the Son, the Father is revealed. But then follows the inheritance of the heathen, given to Messiah -- His request is the plea at once. Blessed is He that asks everything for us! All things are ours, and we Christ's.
Note, Psalm 1 and 2 are the thesis about Messiah, and Psalm 3 etc. give the condition of Messiah as bringing out the character of God.
In this Psalm we have then, Jehovah and His Christ -- the counsels of Jehovah as to Him. The kings of the earth, and peoples would cast off their bands, yet Adonai speaks in wrath to them. The decree then is declared -- Jehovah says to Christ: "Thou art my Son, this day have I begotten thee". He is set up in this position -- the King set up in Zion is first set up as Son. So Acts 13; in general it is true, but He is actually set in His place on resurrection, but according to the Spirit of holiness -- He was Son, Luke 1:35, Romans 1, here below, Acts 13. It seems to me, in the general sense, Acts 3:26 and chapter 13: 33 (take away "again"), though, as to the moment of application, He was risen now, the Psalms in general present either rejection when manifested according to the Spirit of holiness, or the subsequent presentation of, and insistence upon this claim before the execution of judgment.
The Lord was set up "Son", according to decree -- not yet in manifest power -- but really such, when born here below; declared such in power, to faith, by resurrection -- rejected, but will, in due time, demand the inheritance. The kings of the earth are counselled to submit, and serve the Lord, and to own the Son thus set up by decree. That a certain general
blessing would attend this, although I doubt not, yet it is not the subject of the present position, and demand of Jesus to the Father. The Son in this Psalm is manifested, or testified to, as having been raised up by God.
In John 17 He asks about those who are the Father's, because He is going to the glory which He had with the Father, with whom (chapter 10) He is one before the world was; and all that is the Father's is His, and His the Father's. He has quite done with the world -- leaves it as it is, and His disciples in it only that, through grace, it may believe this. But the disciples, and those who believe through their word, are identified with His position in it and the Father, to have His joy perfected in them. He is before the Father, and not set up by the decree -- a higher and more glorious place, for it flowed from what He was. And this is what He is always throughout John, and man being a sinner, this is what men reject -- Him as entitled by the decree, because He could not but be what He was as manifesting the Father -- light and life -- and the Son one with Him. This ought to have attracted them, but they saw and hated both Him and His Father. Further, it is evident that, even in the general sense of owning the Son risen and glorified, Jerusalem, or Zion, should have been the centre. There God will set Him King, though in view of that He may call for the submission of the nations to the Son set up by decree, Jerusalem having rejected the testimony of the risen and exalted Son.
The testimony to the Gentiles took quite a new form in the ministry of Paul, which, not as to salvation but ministry, may almost be called a dispensation apart (Ephesians 3:2; Colossians 1:25); the unity of the Body of Christ being the grand basis of the calling which was of heaven, above the Jews, and levelling all, because not Adonai claiming the earth and Zion, but uniting with Himself as speaking from heaven, the saints receiving this testimony. Hence the suspension as to the letter (not as to the Spirit in blessing) of the commission; Matthew 28. And this is why the testimony could be, in general, all mingled together, i.e., of the Apostles at Jerusalem in the latter day, because, while salvation was in the Son at all times, the summons to submit to the Son could be identified with the proofs of His resurrection, or rather afforded by it, distinct from the union with Him which placed the Church in the Son, who was in the Father, and the kingdom altogether in mystery.
All this will be never seen clear till the administration of the kingdom be seen clear -- the keys of this were given to Peter; Paul had another service.
Psalm 3 - 7
I have the general fact of trust in Jehovah when enemies and trouble have multiplied; next, the enmity of the wicked against the Spirit of Christ. But Jehovah has set apart the godly man for Himself. Psalm 5 rests on the sense, in him that is righteous, of the character of God, which must be opposed to the wicked and own him who in righteousness cries to Him. Psalm 6, on the other hand, gives the sense, when Jehovah is looked at for oneself, of having merited rebuke and blame. It looks to being saved from what weighs on it. Psalm 7 looks to being saved from the outward persecutor, on whom judgment will come. But note that Psalm 5 shows how the Spirit of Christ looks, beyond present circumstances, on prophetically; for in David's time there was no house nor -- temple. Circumstances may have given occasion to the expressions in the Psalms, etc., but they go far beyond them.
In these Psalms then, we get the Spirit in which the state of things is met. In Psalm 9, after the exaltation of Christ, we get the historical results as to all Israel, or at any rate Judah. But then this is Jehovah's intervention, and the judgment of the world. Moreover all the above Psalms are taken up save Psalm 6 which, on the favourable intervention of God, could hot be referred to, for the question raised in it was then necessarily over. It was the inward exercise of soul connected with the outward pressure. The contrast is seen in Psalm 9:13, and Psalm 6:5.
Now Psalm 15 - 17 answer to Psalm 1 and 2 in this respect, that one gives the character of the Remnant, the two others the purpose and power of God. In Psalm 15 we have clearly the character of those who will be kept for God's dwelling, and holy hill. Psalm 16 and 17 give the portion of the slain "in the Lord" and "in his likeness", and Psalm 16, as we know, is directly applicable to Christ. But it is beyond all question that these Psalms apply to the Remnant in trial in the last days; Psalm 9 and 10, indeed all of these Psalms, show it as clearly as possible. But then the use of Psalm 16 by Peter, shows how Christ entered into and took part in these sorrows,
and, as looking to Jehovah as in that position indeed, verse 3 shows His gracious association with them. And note as in verse 11, the Remnant are noticed, and though the Speaker in the Psalm is satisfied, as awaking with God's likeness, yet salvation from death is supposed and looked for. Psalm 16 takes up clearly His own reference in faith to Jehovah, in view of death, as a faithful One, but as a Man, "My goodness extendeth not to thee", and says to the saints "In them is my delight". But it is confidence not sorrow and distress here -- John, not Matthew. In Psalm 17 we have the pressure of men; in Psalm 18 the distress of soul from death, though leading to triumph and glory, and that in Israel closes that part.
Psalm 19 begins another teaching, and goes wider -- testimony into all the world with that of the law, as heretofore noted, and then Messiah in trouble and exalted of God, beyond death, in life and glory for ever. Then are testimonies -- what is before the hearts and eyes of men, each in his own character -- Messiah only before those who had eyes to see. Psalm 20, I think, supposes temporal deliverance for the Remnant though Psalm 21 supposes heavenly glory for the Messiah bringing judgment hereafter on His rejectors; Psalm 22 is then, and it stands thus alone, the foundation of universal blessing, in the proper expiatory sufferings of Christ, in His own abandonment by God, yet heard (once He had wrought expiation) from the horns of the unicorns, when He had finished the work. And here is what is essential to its character -- He is quite alone. It is evidently totally different. Even in Psalm 20 and 21, though alone, yet He is seen and contemplated by others. It was a sorrow and a hope into which they could more or less enter. It was for their thoughts and feelings; but here He is alone with God, and the expression His own.
This Psalm is faith in Jehovah. It and the following Psalm are much more Christ, and up to Psalm 7, open out before us The principle seems to me, more than ever, the full entering of Christ into the condition of the Remnant of Israel, as displaying the great principles and facts of God's government.
It is much more introductory, and general certain principles It is Messiah who first speaks, because He has first fully taken -- nay, in Him has first fully brought out, He alone could rightly
take apart, the place of the Remnant as apart from, and in contrast with the people. Others had felt it, as having His Spirit, and, as prophets, had portrayed it in Him, but He alone could take it in intrinsic righteousness, yet in Him it was as forced to it, i.e., this righteousness forced out the wickedness in the others, and He wept over Jerusalem when it was done; but then He entered into all that concerned Israel to the purpose, love, and revelation of God. The Psalms are the perfect display of all that a divinely perfect heart, in the circumstances, could feel of and as to the relationship of God with Israel, only Israel with God.
Thus in this Psalm we have, in the discovery of its state, the confidence of faith. Another great principle in the midst of no hope, if the state of the people be looked at -- "Salvation belongeth unto the Lord", and His blessing is upon His people; compare Dan in Jacob's blessing.
-- 5. "People" (am) in the singular.
-- 7. "Enemies" (o-y'vai). "Save me" -- "Thou hast" -- so verse 8, and then "blessing is upon thy people".
We have here the voice of Christ in the Jewish Remnant in its last distress; but the same is true of God's people everywhere since. Also note the testimony concerning the last trouble of the Jews; and the Remnant finds its reception or treatment, and own Him Lord on His appearance amongst them for it, and accordingly the Jews, as such, become identified, through the Remnant, with the ungodly enemy in the last days. This is an interesting and important point -- Absalom is typical.
I have no doubt we have Christ in both this Psalm, and the following one, but only as identifying Himself with the Remnant of the Jews, and so in Spirit. We have in them the confidence His Spirit inspires -- in Psalm 6 and 7 the feelings circumstances inspire, but aided by His Spirit. Compare, for us, Romans 8:15 - 17, 18 - 27. Psalm 5 is the moral reasoning of faith, compare 2 Thessalonians 1. Hence Psalm 3 and 4 are more directly the expression of the Spirit of Christ but all these Psalms are abstract position before, and looking to, judgment. In Psalm 8 the glory is accomplished; Psalm 16, bringing in Christ at His first coming, shows how He took a place with the Remnant, the excellent of the earth.
This Psalm gives us dependence on Jehovah, shown in calling upon Him, and thus the spirit in which the godly Jew is to walk, in the midst of Israel, when Messiah's glory is still despised. God has set apart the godly one for Himself -- the gracious Lord first of all -- the spiritual sense of the renewed sees it.
-- 1. "O God of my righteousness!"
-- 2. B'ney Ish (sons of men) -- great and haughty ones of the earth.
-- 4 - 5. Are His directions as to the Spirit in which they are to walk.
-- 5. "Sacrifices of righteousness"; compare Psalm 51:17.
-- 6. He mingles Himself with them. Compare Psalm 3:2.
-- 7. He rejoices more in this position of faith, than when all outward blessings were showered on Israel.
This Psalm then is the supplicatory confidence of the beloved, i.e., of the Remnant in the face of the enemies, and in the midst of them, in God -- thus principles of righteousness, even His righteousness; this point is material.
In this Psalm He directs His voice to God in the midst of this state of things, conscious of the spirit and ways of the wicked, and looking for judgment, for, if the godly love godliness, surely God does, and they know this character of God, i.e., of Jehovah -- the Lord will abhor them -- the Lord will bless the righteous. This Psalm and the following give us the Remnant. It is the anxious enquiry of the beloved under the circumstances of trial; but Psalm 4 includes, and addresses itself indeed, to the Gentiles, who have no portion in His covenant with the nation, the Jews rather.
-- 7. Khas 'd'ka -- "Thy mercy".
-- 9 - 11. The contrast of the Jews, joined to Antichrist, and the just.
-- 11. "Trust". The faith of the Spirit of Christ pierces through the circumstances.
This Psalm, in this view, needs no comment, save that it speaks of the faith of the Spirit in the Remnant, humbling itself under the sense of what is generally due.
But then the Remnant had share (not in will now, or they would not be the Remnant) in this evil, and above all with Israel. Hence they have to say to God as to it, not merely the sense of the love of righteousness against the wicked, but of their own position before God in the sense of His chastenings on His people. Still this makes them increasedly separate from the wicked, while mercy is looked for for deliverance. Into this position Christ fully entered in grace. Thus, while John Baptist declared it was he had need to be baptised of Christ, not Christ of Him, still, as fulfilling righteousness, Christ goes to the baptism of repentance, i.e., the Spirit, and the spirit of grace brought Christ in the way of righteousness where it brought others in the sense of sin. The place then is the place of the Remnant in the sense of their condition before God, but Christ enters perfectly into it, and by His Spirit here sets it out. Taking the true place before God -- is always, and especially as God's people, what we have to do. He soon makes their enemies ashamed, and He hears their cry.
The Psalm is clearly Jewish, and intercession according to the mind of the Spirit kata theon as in their condition, and the deliverance Jewish as from death and the grave, not in resurrection, as said in Matthew 24.
It is not a declaration that such is the suffering, but a deprecation of it, that what is suffered from verse 7, may not have this character to his soul. It is the godly man in distress; see it explained in Psalm 94:12, 13; compare also Psalm 38.
-- 5. When the Old Testament Scriptures speak of "no remembrance", etc. "in the grave" -- this itself recognises the existence of what does not remember. But it is no revelation by God, but the expression of ignorance in man, or knowledge that present ways of relationship and activity are over, for that was all they knew of.
This Psalm, of which the title shows the occasion, exhibits the confidence of the beloved in His righteousness, as in the presence of the enemy and the blasphemer, though in anxiety
to deliver the congregation, compare John 17, last part especially In the circumstances of the history, this Psalm is the latter end of 1 Peter 4.
If Psalm 6 was the humiliation of the soul in the sin of the people, and thus moral separation from it -- just the place Christ had to take -- this Psalm looks at them in conscious integrity, for that was Christ's actual place, and the Remnant's as renewed through grace. Hence, not deliverance, nor mercy saving, and putting the enemies to shame in goodness, but righteousness is looked for, "The Lord shall judge the peoples" -- He will arise in His anger -- He judges the righteous establishes the just, whets His sword against the wicked if he do not turn. In a word, the Lord is praised according to His righteousness, and as taking the name of "Most High". The Remnant can take this ground, as founded on the character of God, only through the consciousness of personal integrity, but based on the absolute integrity of Christ Himself. If Christ did not speak this for them, their utmost point would be Psalm 6, even as renewed, but Christ, having in grace entered into that for them, brings in the intrinsic righteousness with Him; compare, though it may go farther, the owning of Christ after John's baptism. After the rest of the humiliation and confession of Psalm 6, the soul, through grace and Christ can take the place of this Psalm, but here, as among the Jews, because it looks for judgment on the wicked, still it is ever true as to the government of God.
The latter days come clearly out in this Psalm, closed by the glory of the Son of man in the following Psalm.
The Psalm seems a special plea against Antichrist. If the godly were like him (Absalom and Saul are here united, which Shimei's words did), let the enemies externally prevail. But he calls on Jehovah to arise; verses 6, 7 and 8, show the result.
-- 7. Of the peoples l'um-mim (nations).
-- 8. People, Am-mim (peoples).
This Psalm is the celebration, by the Jews, of the glory of their Lord Jehovah -- His name excellent in all the earth, and His glory now set above the heavens. Of the application of this, there can be no question.
-- 3. I do not think the omission of the sun immaterial; it is man in his humiliation and as the son of Adam that is considered.
-- 5. I am at present disposed to think this verse right.
-- 9. Observe, this verse expresses the sense of the Jews as to their own portion of the glory -- His name, etc. -- not the Church's. His glory set above the heavens. Also observe thus is the dominion of men, properly the Jewish portion, not the fulness which is the Church's. He, this Man, is "Head over all things to the Church". Observe also, as Christ is identified with the Remnant of believing Jews in the latter day trial, when this Psalm has its fulfilment, so Christ was the only faithful Jew in the days of His humiliation in the flesh, and held that character as a Remnant, ever alone in the midst of the opposition and hatred of unbelieving Jews, and the kings of the earth rising up against the Lord and against His anointed. This mystery opens out much in the giving and sacrifice of Christ for the people, and, by the power of the resurrection, it also let in the Gentiles to the blessing of the same testimony. Hence see the application of verse 2.
We have here the full exaltation of Christ on the destruction of Antichrist, Jehovah being here addressed as One who has set His glory above the heavens. Enemies, persecutors within -- Israel's character as redeemed by God's grace among the babes, so that He, Jehovah, can righteously put down the external enemy, and avenger of their general fault. When Jehovah sets His glory above the heavens -- the heavens being considered; "What is man?" Yet herein set above all the works, the highest -- God's heavens, and all they contain (to wit, in Christ), yet owned here by Jewish faith, and therefore while previously stated now dropped, and Jehovah as their Adon (Lord) owned, as making His name excellent in all the earth. It is a most beautiful expression of the economy of glory; the whole economy, now that we know Christ, the very Person being revealed, who is both Jehovah and Man -- Enosh ben-Adam (Man, the Son of Man). Nothing, moreover, however low, is out of the reach of His dominion.
It is the full result in Christ displayed as Son of Man, but to the glory of Jehovah, as the Adon, or Lord of Israel. Yet I doubt not, Christ is owned as such here.
Thus the universal Adamic, and the Jehovah government in Israel are united, while it reaches far wider still, because they
are established in the Person of the Lord, the Son of God.
This Psalm has rather a mysterious position. Its general purport is evident; but Psalm 9 and 10 introduce the earthly part of all that follows, and this sets up Messiah on a higher ground. It is spoken from Israel's point of view, "O Jehovah our Adon", but recognising the exaltation of Christ as Son of Man, and consequent on His rejection. But it stands, I think, by itself -- the thoughts of God, like the two first Psalms; it stands between the seventh and ninth, i.e., the sense etc. supposes rejection on the footing of the other two. It is counsels outside all that; while Psalm 9 descends to earth and takes up, historically in Israel, what follows really on Psalm 7. Psalm 9 follows on Psalm 8, in that Christ had to take the place of Psalm 8 for the accomplishment of Psalm 9, but then Psalm 8 is far away beyond the scope of Psalm 9, and in itself only looks at the general exaltation of Christ consequent on His humiliation; the result of Psalm 8 is, we know, not accomplished, nor does Psalm 9 reach out to it at all. It returns to the previous Psalms, but Christ's title in Psalm 2 is maintained in Psalm 9, and the humble ones of Psalm 3 and 7 not forgotten. It is the Remnant, Zion, and the world. Psalm 8 is everything except God Himself -- the Father. In Psalm 10 we have the parties on earth; but Psalm 9 etc. could not be without Psalm 8. The other remarks in previous statements remain. All this gives an immense importance to this Psalm.
It seems to me that this Psalm finishes, in a certain sense, the subject, after the two first introductory Psalms. The complaint of the Messiah -- His confidence in apparent abandonment (Psalm 4), the certainty that the Almighty had chosen a Well-beloved, and that the light of His countenance was all that He desired. In both Psalms Messiah takes the place of crying to the Lord, especially in Psalm 4, and then He takes the ground, not of the number of His enemies, but of His righteousness and glory. In Psalm 5 He puts Himself in contrast with the wicked -- appealing to the character of God; in Psalm 6 He takes His sorrow up as between Him and God, as chastening coming from Him; Psalm 7 is an open appeal to judgment -- the rage of His enemies rising up against Him, He demands the Lord to awake to the judgment that He has commanded; then in Psalm 8 the humiliation and glory is explained in connection with the Jews.
In Psalm 9 and 10, He places Himself specially in presence
of the difficulties and oppressions of Antichrist and the nations. In Psalm 9 He celebrates deliverance as the ground of confidence in the distress occasioned by the wicked one. The Lord judges all -- that some have been put to death, but deliverance is sought as placing them with songs in Zion. The nations are judged also; in Psalm 10 it is rather the other side of the picture -- what the wicked one is, and his character and doings, but closes with the royalty of Jehovah who has cleared His land from the nations, and comforts the meek. It is evident that, while the previous Psalms gave the rights (Psalm 1 and 2) and then the sorrow of Messiah, closing in the now extended position of second Adam, which indeed serves for introduction to the following, these Psalms give much more historically the source of affliction of the latter day in the nations, and specially the wicked one -- objects of the just judgment of God, who delivers the meek, though He has had patience while some have been put to death even; and this, specially in Psalm 10, in reference to the land.
These Psalms make it evident that, whatever the progress or the knowledge of those who suffer, or the consequence in glory if they are put to death, the Remnant are considered, and dealt with here in their Jewish associations with Christ, and with Jehovah.
Psalm 8 and 9 add the name of "Most High"; but Psalm 8 gives His supremacy over all things; Psalm 9 and 10, special relationship with the Jews. This throws a good deal of light over this part of the Psalms. Thus Psalm 9 celebrates what will introduce the millennium, but prophetically, not historically; verses 17, 18 take it up in the way of calm commentary, while verses 19, 20, look for its execution; verse 18 is the needy poor.
Thus the "Son of Man" and "Most High" are both introduced in contrast with the Jewish "Son of God" and "King of Israel", though the same Person, and the Remnant in trouble meanwhile. I say "in contrast", but though Psalm 1 and 2 are the general thesis, and Psalm 1 gives the Remnant simply in character, and owned of God in the judgment, yet in the characters of Psalm 2 Christ would be rejected as implied, as in Psalm 8 He could not be. It was purpose, only He must die (John 12), consequent on His rejection, to take it up. In Psalm 9 it is Jehovah's power and judgment, actually, which of course cannot be resisted, "He
is known by the judgment which he executeth". Psalm 10 begins historically with the tribulation of the Remnant, the lawless (anomos) one is spoken of; verses 16 - 18 prophetically declare the result, and then come, as heretofore seen, the feelings of the Remnant.
Psalm 11 - 14 contemplate the wicked one. In Psalm 15 - 17 we have the character of the Remnant, and Christ, more in view, though in Psalm 17 in contrast with the wicked. Hence death comes in; but in the position of Christ with the Remnant trusting Jehovah.
Psalm 18 begins afresh, and connects Christ's distress with the history of God's people -- Christ connecting Himself with them, and standing for them to the end. Psalm 22 does not speak directly of atonement, but of the sufferings of Christ when He was making it. Psalm 18 stands by itself. Then comes Jehovah's dealing with Messiah (and the people's) only first the testimony of Creation and the law; and of Messiah first with men -- His enemies, and then, when in the work of atonement, forsaken of God in His soul.
Psalm 23 is the care of the sheep during the time of trial; Psalm 24 is Jehovah taking His place in the temple as Lord of the earth -- both really fulfilled in Christ, though of course He was not really a sheep, but He went before them in the path in which they had to walk. Psalm 25 starts afresh, introducing an entirely new element -- the confession of sins, looking for forgiveness and mercy (while persecuting enemies, and troubles are there) to Jehovah. Thus the actual state of the Remnant comes in. Psalm 26 gives the sense of integrity, and separates the heart of the Remnant from the wicked, while Jehovah's house is loved.
Psalm 27 looks to Jehovah according to promise, the desire of the godly one being to Him; Psalm 28 looks for judgment on the wicked and not to be counted with them, but that, as Jehovah's people, they should be saved. The Anointed is also brought in. This Psalm goes further than the previous ones, and looks more definitely to the effects of Jehovah's intervention.
Psalm 29 celebrates Jehovah's might as above all the swellings of evil, so as to give strength to His people and bless them with peace. So we have confession of sins with troubles and enemies -- integrity -- trust in Jehovah -- separation from evil-doers, and judgment on them -- the Anointed brought in -- Jehovah's might in favour of His people; Psalm 30 is deliverance
celebrated, out of the trouble; Psalm 31, the Lord's dealings with the soul, and Himself a resource in the midst of it all; then Psalm 32, forgiveness on confession, preservation and guidance.
Psalm 33 to 39 are a kind of reflective commentary on all this; Psalm 33 is what Jehovah is -- Psalm 34, what His chastening is, what the wicked are, His ways, and man's ways, true hearted or the opposite in all these circumstances, and the suggested working of the heart under them -- Psalm 37 is the trust of the righteous in the Lord, as in presence of the wicked -- Psalm 38 and 39 are Jehovah's discipline in the circumstances for transgression.
Psalm 40 evidently brings Christ, the faithful One, into the midst of the sorrows of the Remnant, and also bearing their sins, and glorifying God in obedience there; in Psalm 41 the Remnant are viewed as owning Him in His humiliation -- though true of those owning the position, it is really "Blessed are the poor in spirit", "Ye poor".
I note in the second Book, Psalm 42 - 44, that there is not the mixing up, or the deprecating it, which there was when nominally connected with Jehovah in Jerusalem. It is only open enemies, and, though cast out, joy in God. Also there is a great deal more praise in this Book; but this is after Psalm 45 has brought in Messiah, at least God's thoughts about Him. Psalm 40 is Christ, perfect but in humiliation -- Psalm 45, in triumph; Psalm 44 begins a new subject.
In a certain sense Psalm 42 - 53 go together, but there is a distinct break at the end of Psalm 48; Psalm 45 (Messiah) brings in praise to Jehovah up to the end of Psalm 48. In Psalm 42 and 43 the power of the enemy is in and around the city, and the godly are separated and cast out; Psalm 44, they declare their integrity, though their soul is bowed down in the dust -- it was even for God's sake they were suffering; Psalm 45, Messiah is brought in; then Psalm 46, the Lord of Hosts is with them; Psalm 47, He is King over all the earth; Psalm 48, He is great in Zion, and the kings are seized there with fear; Psalm 49 comments on it, and there it is essentially God not Jehovah, for every soul, save that, in Psalm 50, God judges from Zion as Jehovah, but even there it is essentially God, also Most High; the saints are gathered -- the true character of the wicked shown.
In Psalm 51 the Remnant confess their sin against God in
the rejection of Christ; Psalm 52, the wicked man is portrayed in contrast with the delivered just who trusted in God; Psalm 53 the fool, who went on as if there were no God -- but the salvation of Israel is looked for. Psalm 51 indeed closes the direct appeal to God. To the end of Psalm 59 the enemies are specially in view as noted, then God is more looked to in the same circumstances, and the King is brought in from Psalm 55 to 68; deliverance is now immediately anticipated and celebrated. Psalm 69 - 72, Christ is specially brought in, and as entering into these sorrows, and then as Solomon.
Psalm 73 begins God's connection with Israel as such, the general troubles and sorrows of the last day, and the Remnant and wicked separated.
But note, to the end of Psalm 58 from 52, though Jehovah be looked to in hope, it is again essentially God; in Psalm 59 Jehovah comes in again. Then God comes in -- they are still outside, only praise is ready; Psalm 64, 65. In Psalm 68 God is summoned, as it were, as when the ark started -- "Jah is introduced; Christ's ascension, and then, in verse 18, is" Jah again. Psalm 63, though outside, the soul is fully brought into its right state; Psalm 64 the righteous and wicked are clearly distinguished -- Jehovah will be the joy of the upright. Then Psalm 65 etc. as below, only He must first be despised and rejected but heard (Psalm 69). Psalm 70 and 71 are the closing cry when all is finally closing in. Jehovah is looked to with faith, but this Book is the time of casting out. In Psalm 10, Christ is looked to in Jewish triumph -- David in humiliation, and reigning in millennial peace. It is more wholly Jewish than Book 1, though it thence reaches out farther; the ascension of Christ being sung and so triumph.
I return again to notice in some detail the Psalms.
The force and application of this beautiful Psalm are too obvious to need much explanation. It is a learning, from the dealings of the Lord on behalf of the confiding Remnant of the Jews, the faithfulness, and goodness, and full name of the Lord. He has in these actings manifested all the principles of His throne, so as to give the place and ground of confidence
for all that "know thy name" (seek the right); see also Jeremiah 33:9.
We have here the victory of a risen Saviour, amongst the Jews in Zion, over the heathen -- note ra-sha (the wicked one). It is consequent upon "above the heavens", and the destruction of Antichrist in verses 7, 8.
-- 2. "Most High" is introduced here as characterising Jehovah. See Genesis 14, and Nebuchadnezzar in Daniel.
-- 5. Ra-sha (wicked), the wicked one, the Antichrist, is in the singular; so in verse 16 -- in verse 17, it is plural.
-- 6. Observe, "the heathen rebuked", "the wicked destroyed".
-- 8. "He shall judge the world in righteousness" -- Acts 17:31 is a quotation from this -- it is verbal in the Septuagint. This Psalm, and Psalm 10 are supplementary Psalms on the closing with the universal exaltation of the Son of man -- as to the judgment (Psalm 9) of both heathen and wicked, and (Psalm 10) the ways of the wicked.
From this Psalm onward we have the development of faith in Christ, and the Remnant as associated during the time of trial -- but before the last half-week, therefore Psalm 3 - 10 go on through to the end, as to general preface.
This Psalm seems more general; more generally characteristic. The trouble includes all. They are e-nosh min ha-aretz (the man of the earth) and so on to verse 15 inclusive, Jew, heathen, Antichristian, of those not humble and godly -- verses 12 and 14 and its use by the Apostle, plainly show this. It is evidently Antichrist, compare Titus 1:16
-- 2. Ra-sha (wicked one) in the singular; so in verses 3, 4, 13.
This Psalm shows that the extremity and helplessness of the or Remnant, that put their trust in God, is the occasion of God's arising, so as to put out this wickedness for ever. It
expresses their cry, which is one of fear but of dependence, at the manifestation of the enemy, and his grievousness; but this confidence and wrongness of object which make him forget God (verse 4) draws out there the cry of the Remnant -- out to God to aim against, and put his name out of remembrance, so that destructions come to a perpetual end. Verses 16, 17, 18, give the full development of the result, and the manner of them.
-- 18. Notice the expression "The man of the earth" -- "The God of the earth", and "of the whole earth", is a name we are familiar with; compare the history of Nebuchadnezzar, and indeed the account of Babel, for the first development of this principle of iniquity on earth. But read the Psalm with attention, for its consummation of wickedness of heart -- the infidel heart -- the lawlessness of the lawless -- as the verses give us the acts by which it is brought into exhibition.
The character of the wicked one is especially brought out, and the way he acts in the land. But God will not forget the humble; He sees the wicked's doings. He has prepared the heart of the humble in order to bless them. But God, having broken the arm of the wicked, the heathen also have perished out of His land by His judgment; He is King for ever and ever, "The man of the earth" will no more oppress.
There is a point in Psalm 9 and 10 which I think I have not noticed. Psalm 9 is the aspect or relationship of Jehovah towards the humble, Psalm 10 that towards the wicked. Hence, though the general subject be the same, the joy is much greater in Psalm 9. It is constantly repeated, and this characterises it morally and blessedly; He does not turn away from the poor, does not forget the humble that seek Him. Every reading of the Psalm brings out the import and value of this term and gives its force to Matthew 5, and Luke, and Psalm 41, "Understandeth the poor". "Then this poor man cried". It is full of instruction to us. Oh! may we know the poor and lowly place in every way -- Christ's place!
From Psalm 9 and 10 onwards, we enter much more into the actual historical circumstances of the latter days, and the condition of the Remnant or of the poor (the godly who trust in the Lord) in them. It is not simply the condition in principle, and relationship with God, abstractedly, so as to guide them, and set out their state under a rejected Christ, and thus apply immediately to the condition in which they were when Christ was upon earth (though it often may, because
in principle it is the same), but the positive historical elements of the latter day, and the actual judgment of the Lord which closes them. He maintains the right, and the cause of Christ, and so of the Remnant because of Him -- the heathen are rebuked, and the wicked is destroyed, Jehovah judges the world, and He who is the refuge of the oppressed endures for ever. Praises are sung to Him who dwelleth in Zion, who has remembered His poor ones -- He has lifted them up from the gates of death -- they that know His name will put their trust in Him.
I have already remarked that in Psalm 9 the heathen and the wicked, the two characters of the oppressors, and evil as against Israel in the latter day, are judged.
The following Psalms discuss the state, feelings, and position of the poor in spirit in the midst of this -- the character of the wicked being fully brought out.
Note, we have not the driving out until Psalm 42 -- then the historical condition of the people, and Sion, and the Lord's throne there are brought out in detail. Hence, having had the final judgment of the wicked in Palestine, and of the world in Psalm 9 and 10, the general condition is looked at, not the historical driving out. It was needful for the encouragement of the upright to give Psalm 9 and 10, but by this prefatial book, before the Antichristian driving out, we can have the connection of the Lord Himself with the people, as He was in this world -- the godly One in the midst of evil -- and that while they remain in this and have to possess their souls in patience. Some of them may reach on in their application to the end, but the condition of the godly is piety in the midst of evil.
In Psalm 45, the triumph of Christ is the answer to the driving out -- not His sympathies with them in the sorrow. But then in order to this coming in in power, His exaltation (Psalm 68), and sorrowful humiliation in His faithfulness in Israel (Psalm 69) are brought out. He takes part there also, For indeed it goes on to the Cross, in the sins of Israel, being identified with them, and bringing out their case in Psalm 70 and 71, until He is established as Solomon (Psalm 72).
The historical part of the second Book is Psalm 42 - 48. Psalm 49 is exhortation; Psalm 50 - 67 give the moral exercises up to deliverance, and as in Psalm 16 - 18, Messiah's part (Psalm 68 - 72).
We have here the general principles on which the godly stand.
It gives the believer's trust in God -- the principles of His dealings -- with the result as in man, all "the foundations are destroyed", and the righteous, though righteous, have in themselves no defence. But there is a God that sitteth above, where the workings of the ungodly do not touch the foundations of His throne, and that trieth thence the children of men -- therefore trieth indeed the righteous. But it is judgment, and the destruction on the ungodly; it flows from His very character, in which the righteous trust.
This Psalm shows the confidence of the truth of Christ's Spirit (wheresoever) in Jehovah, contrasting itself with the unrighteousness of that around Him, which apparently (and actually as to the nation so) prevented the interference of Jehovah, and which, therefore, called for Jehovah's help in righteousness -- and against, as itself in this place of righteousness and therefore pleading with His, the external enemies who took advantage of, and were the rod of, the nation's unrighteousness. Come what would, the point of known faith (known to faith) was that Jehovah was "in his holy temple: ... his eyes behold", etc.
Note. -- Would it not seem from this Psalm and Psalm 34, that those who seek security and blessing on the earth, draw their confidence from the resurrection of the Lord Jesus Christ, as a Man delivered? Compare also Acts 13:33, 34, and Isaiah 50, already cited, and also 55.
We have here the discovery of the wickedness of man among the Jews, when righteousness was looked for -- see Ecclesiastes 3:16; Romans, and Isaiah 5. It seems here to have risen to pride and oppression, and left poverty of spirit even there; therefore "Blessed are the poor in spirit"; there was a tribe for this, in Jesus -- Matthew 5, the beatitudes are Himself, and thus open these Psalms.
-- 6. The word of God is presented as a resting-place.
This Psalm, I think, applies to, or specially includes the professors within -- the nominal associates in the same hope,
but who were really not of God's children. It is the complaint of the godly man as to the state of things around him in Zion itself; he would not have wondered at there being no godly ones amongst those who were without.
This Psalm is with the outward enemies; it is the expression of Isaiah 8:17, i.e., of Christ's Spirit in the temporary rejection of the Jewish people, but it is the supplication when there seems, ultimately perhaps, a bringing in the deliverance. "How long" is the prayer of faith -- "for ever"? For now it appears, as though there were no deliverance and thus victory of men, as the heathen, and the ungodly.
-- 5. Khas'd'ka (thy mercy). His trust was in His knowledge of this, for He was it -- hence derivatively our assimilation to the character of God, only first towards us; still "he that loveth not, knoweth not God, for God is love".
He is seemingly forgotten of God.
This gives the character of the wicked. It is the full contrast of the children of men and Jehovah. So the Apostle uses it. How according to its full meaning (as necessarily) is the Holy Ghost's use of this, its testimony -- the testimony of the Spirit of Christ as knowing it! Israel was the scene of its most painful and nearest; not its least proof "If I had not", etc., John 15. Therefore "what the law saith, it saith to them under the law; that every mouth" etc., and then it was too "of many sins" (pollon hamartematon).
The Psalm states the implication of the Jews, as a body, in the common principles of the ungodly. The fears of the godly drive them to God -- of the hypocrite, to alliance with evil. We are warranted, by the Apostle, in applying this Psalm to the Jews, and indeed it flows from the discovery that so had they corrupted their way, that there were none that understood; compare Isaiah 33:14, 15. The captivity is not reckoned to be brought back by the Lord, till the full blessing apparently. Note also, the children of Lo-ruhamah, i.e., of Israel, ought not, it would seem, to have part in the special trials of Jerusalem and Judah in the last day; nor is "the day of Jezreel" to be till after that, when both should be brought together.
This Psalm seems the character of those who remain really in Zion, in the communion and union with those then on the holy hill of righteousness, when righteousness had been manifested, and what the characteristics are of relative righteousness from a pure heart. The righteousness is in relation to another, flowing from personal faithfulness to it, and integrity -- moral uprightness.
-- 3. "Taketh up", is well, it means "adopts" it to propagate it.
The Psalm gives the character of the preserved Remnant, and this closes this part. The three which follow are most beautiful expressions of Christ's place.
Christ comes in to give its full character and hope to faith. In this He trusts in Jehovah, and identifies Himself with the excellent of the earth, sets Jehovah before His face.
Here first Christ formally takes His place in the midst of Israel, and then, note, it is distinctly and definitely with the godly Remnant. Thus He enters into every sorrow they can go through, even to death. He enters into them, but it is to their state in general that the Psalms refer, though many things have had a literal fulfilment in Him as so entering into their sorrows. There was integrity in them, and this was put there by His Spirit (and so all feeling according to it) provided by His Spirit here, but they were guilty, and that there might be peace through deliverance, He charges Himself with it -- but this in death. Compare Isaiah 49 and John 15, and see the connection with Israel in Psalm 22:4. Here we have the path of life. Psalm 32 the forgiven one; Psalm 22 the forsaken One.
This Psalm (16) places Christ fully (though perfect) amongst men -- His walk of righteousness in owning Jehovah. The living God takes up His cause, so that death is not to have dominion over Him.
The Lord assumes fellowship with the saints, a most blessed truth; i.e., with the Jewish Remnant (we know it on higher ground, see John 17). Though commencing here in exhibition, stated for us in John 17, because to us consequent de facto on
resurrection, and by the indwelling of the Holy Ghost, and on the ground "I am no more in the world" -- here, though the principle of fellowship be the same, He is in the world; yet He comes in this marvellous self-abasing, yet exalted purpose. In Psalm 17 it is in contrast with the world, but illustrated in resurrection, and in consequence, in Psalm 18, the resurrection is applied to all the history of the Jews from beginning to end.
The expression of His place conjointly with the Jews (where we see its carrying on into the Church) as reasoned on in Hebrews 2 is seen in verse 1 of this Psalm. The prominence of "Jehovah" is not sufficiently noticed here -- Jehovah, God over all, was the personal God of the Jews, in covenant trust as of a known character, and relationship name, as Father to us more fully.
-- 2. I should, from the Hebrew, translate this: "Thou hast said unto the Lord" (Jehovah) "Thou art my Lord; my goodness reacheth not up to thee; to the saints that are in the earth, and the excellent, in them is all my delight"; compare Matthew 19:17, and Luke 18:19, given in both as identified with Jew and Gentile, with the suitable differences, and the first associate promises in direct connection with the matter of this Psalm. We may also compare John 17. I do not think it means morally excellent; compare the Septuagint.
"Thou hast said unto Jehovah" compare Psalm 91, where the recognition of this by Messiah, i.e., His identification with Jewish sorrows and interests, as the secret place of the Most High, puts Him under the shadow of the Almighty -- the two Abrahamic names of God. So here "Preserve me, O God". "Thou hast said unto Jehovah", the Jewish Lord, "Thou art, my Lord".
Compare verses 1 and 3, indeed verses 1, 2 and 3, with John 17:11, and also verses 1 and 5 with verse 21.
-- 3. The translation is quite wrong; it should be as above. "[Thou hast said] unto the saints that are in the earth".
-- 4. "The sorrows of those that hasten after another" not Jehovah; "Jehovah is the portion of mine inheritance".
He has a heritage, receives counsel of the Lord, and is instructed in the secret watches of the night, by thoughts as a man learning obedience, so He sets Jehovah before Him as a righteous Jew, and He will not be moved, being perfect in all this. Resurrection is His hope, and His right hand where are pleasures for evermore.
The close of the Psalm shows that having taken the portion of the afflicted, nothing was His hope here but God, but this portion goes on here to death -- presence with Him in resurrection is His joy and crown. So ours with Him!
John 17 compared with this Psalm and Zechariah 6:12, 13, show the difference of the Church's and Jewish communion. Compare Hebrews 2.
-- 10. Is it quite certain that "Thou wilt not leave my soul in Sheol", refers to the resurrection? It is not quoted in Acts 13. In this case, Paradise would not be Sheol at all. Christ went where we go on dying, like the thief. The word is Lo-taazov (Thou will not forsake); this may surely mean, He went there, and left it directly, but it might mean He would not, if others had, have His place there. The resurrection is quite sufficient to meet the expression; the only question is if it be the true explanation. I do not know that Acts 2:27 affects the question, unless verse 31, that seems to decide; but I am not quite certain.
That Christ went down fully into the place of death is quite certain, only did His soul go up thereon immediately to Paradise? -- Paradise not being Hades.
As far as I see, always in the New Testament, and generally, it may be always in the Old, it is the expression of the power of death, the place of the departed where death still reigns over them. Capernaum goes down "to Hades". The rich man in torment is in Hades. Hades delivered up its dead in the second resurrection; Revelation 1:18 and 6: 8 would not alter this idea.
In Job 14, he clearly does not go beyond this present world of sight, and in the bitterness of his spirit has no sense of resurrection. The tree sprouts now and visibly in this present world -- man does not, and in fact never will, unless miraculously as Lazarus; death has wholly passed upon him as an inhabitant of this world -- a child of Adam. Such life he never recovers. Job was right, only he did not see beyond, nor here know Him who is the resurrection and the life. But Christ never rose according to His previous life in this world, though according to the divine power of it. Psalm 19 may go farther, and I think there is, by the Spirit, a mysterious looking out to Christ's resurrection as victory over dust, but not without hope of present deliverance, in Job. Proverbs 14:32 is very remarkable as to their state in those days -- vague but showing the
effect of grace, when life and incorruptibility were not brought to light.
It is to be remarked that in the judgment on Adam, only his present temporal condition is formally announced; "He drove the man", etc., may give far more to a spiritual mind, but the judgment on all three even is limited to this earth. Sheol itself was a proof that something more was seen, though all was dark there, for it supposed living souls after death. Kore and his company go to Sheol.
There is a note in Delitsch, page 412, which treats this point all falsely, as is the text he quotes, but he seems to say that Bengel and two moderns take it as I have said above, but all is discussed here on the ground of 1 Peter 3:18, not on Acts 2:27. Of 1 Peter 3:18, I reject the whole interpretation, save that I am satisfied zoopoietheis (made alive, quickened) is resurrection.
Ephesians 4 contrasts His being in the lower parts of the earth (compare Matthew 12:40) with ascension, compare also Romans 10:7. But these, I apprehend, contemplate Christ as whole Person -- the last only as a supposition of ignorance. There was no witness of overcoming, nor recognition on God's part till resurrection. But the images of the Old Testament bore witness to the looming of resurrection on their vision, as Isaiah 26:19, Daniel 12:2, and the last verse which is direct; Hosea 6:2.
Thus the condition of Messiah in the midst of the Jews is entered into, as we have seen, but the great secret of resurrection, which is the centre of all economy, is not brought out till this Psalm. Psalm 8, to us, supposes it, but it is facts as regards inheritance, not the passage as regards means and principles. Here, i.e., in Psalm 16 the resurrection is introduced, but this and the two following Psalms contain the general history of what conducted to, and the history and effects of resurrection. One with the godly Jews (Psalm 16), He is brought there, then (Psalm 17) what is the world; Psalm 18 what the history of the Jews founded on this, from the beginning and at the end. Psalm 19 gives the two great general principles of judgment, because of testimony -- Creation and the Law. Psalm 20 gives the speciality of Christ's position viewed by the Spirit in the Remnant's piety. It embraces, with Psalm 21, all the relation produced between Jehovah and the people by
Christ in what He did or is. Psalm 22 gives the details of suffering necessary to this end. Blessed be He!
This Psalm then is the Beloved's placing Himself in association with His people, and His hope as connected with them. It is His word in His human nature as Christ, and then the Spirit's address as in Him -- the divine Spirit -- the word of the Son, as a divine Person, by the Spirit to Christ, i.e., the communication to His human nature, giving it the ground of its assurance when taking all the circumstances of the Beloved; and hence Peter says "Because it was not possible that he should be holden of it". We shall see the developments of it in the following Psalm, and His supplication, on this ground, is fully exhibited in Psalm 22, as see verse 20.
This is the answer of the human nature, under the trial of His soul that is, to the very truth contained in this; the results are then fully stated.
Consequently here He can take up the interest, in His own Person, of the Remnant, the righteous Remnant, yet in this holy dependence on, and reference to Jehovah. "Hear the right" -- attend to My cry -- My sentence -- His heart proved. As to the works of men, kept by the Word, His goings in dependence.
-- 9. He called against his enemies.
-- 11. The rest of the Remnant are introduced.
-- 14. As giving up this present world.
-- 15. His portion in resurrection, and beholding His -- Jehovah's -- presence. In its full display then, the Image of the Invisible God. This is our portion (1 John 3) in Him.
B'ha-kits t'm'u-na-theka (in the wakening up of Thy likeness). Does not sa-ba (to be satisfied) govern the b' (in)? "I shall be satisfied in the awakening up of thy, etc".
He is here in presence of the wicked -- He has no portion in this world, and is satisfied with that which He has in resurrection. He appeals to God's righteousness to judge and hear the right, and hence presents the wickedness of the wicked. This gives a most interesting character to these two Psalms (16 and 17), because in Psalm 16 we have His own joy in God. Jehovah shows Him the path of life, and at His right hand are pleasures for evermore. In presence of the wicked and the prosperity of the men of this world, He beholds God's presence in righteousness,
and is satisfied in waking up after His image, i.e., He looks to the partaking of manifested glory; so that we have just as analogously in the Church the taking-up for its own joy, and the display in glory as the reward of righteousness.
Note, Psalm 16 and 17 both speak of Jesus taking the place of humble, dependent obedience in this world, and waiting upon God, but the first is between Him and God -- He takes His place with the excellent of the earth, and His joy too is what is found at God's right hand and in His presence. In Psalm 17 He is with the wicked who oppress; hence His comfort, though in God's presence, is in His own glory, but still as with God and bearing His image. The examination of this, in the spirit and detail of it, is full of interest. It applies to the Remnant in the spirit of it, and to us in many things.
Psalm 16 is much more inwardly with God; Psalm 17 is much more outwardly with men, and the hope is suited to this.
This Psalm is the supplication of the Enos as having kept, i.e., Christ as Enos, the way of God, by the words of His lips, as concerned in the works of men and therein kept Himself from the paths of the destroyer -- having leaned upon God so as to be kept in His paths. His full sense of the power of the enemy, the wicked compassing Him about, then the perfect identification with the portion of the Jews in the latter day, in view of the apparent success and temporary prosperity of the wicked (as in the hand of God), and, at the same time, His satisfaction at the resurrection portion, "Who for the joy that was set before him", etc. This Psalm is a very remarkable association of the personal state and hope of Christ, as such, and the circumstances of His people, and also His identity with the resurrection hope of the rest of His people, the Remnant.
Note. -- It is interesting to remark that the hope for the saints in the Epistle of John is conformed to this Psalm, 1 John 3:2; and that in the Gospel, John 14:2, 3, to Psalm 16.
This Psalm is founded on resurrection. He takes up the whole case of Israel.
-- 16. "He took me, he drew me out of many waters". Compare Moses (Exodus 2:10).
-- 23. I judge that the true sense of these words is "the iniquity which lay before me in this path in which I had to
walk". Meavone (from my iniquity) is never, I think, what we call "indwelling sin", but sin before God, iniquity, a relative state to Him, guilt. "I kept myself from what would have put me in this relation". So Rosenmuller takes it, after Vogel. Hence its application directly to Christ Himself even is very simple, as "By the words of thy lips I have kept me from the paths of the destroyer".
-- 20 - 27. Show the Jewish character of the Psalm in grace. It is as the sermon on the mount in principle. This could only be said by Christ as a Jew, save that the character of God at the close of them, would have been destruction to all else.
43. The people Am, not Am'ka (thy people) though, then go-im (the heathen) and then Am a people again, showing the plural force of this word Am (people), the heathen brought into recognition and relationship under Messiah with the Jews in the earth and not till then -- now it is only said, and therefore individual sons of the living God.
We have in this Psalm the historical glory in which death and resurrection, and the power of it in Christ, is associated with the Egyptian deliverance in the beginning, and the latter-day deliverance in the end -- associated with them though Jehovah, but showing that the principle of interest in which He as a man, a Jew, was associated with them, was true in sympathy then -- "in all their affliction he was afflicted, etc", verse 16. "He sent from above, he took me, he drew me out of many waters" (compare Moses, Exodus 2:10); and afterwards in strength verses 38 - 42 -- as David, God girding him with strength. Nothing can be more beautiful, more perfect or complete than these three Psalms.
-- 45. I should translate "shall waste away". See Psalm 68:2.
We have, at the close, His royal power and victories upon earth, so that Psalm 16, 17 and 18 give us the joy of Christ in going to His Father (compare John 14). His joy in His manifestation in glory in resurrection as the display of the image of God, and His expectation of royal earthly glory in which He shall be manifested. The reference to His death, and His association with Israel from the beginning remains untouched.
This Psalm, the occasion of which is marked by its being presented in 2 Samuel 20, is one of deep interest and large extent. It plainly reaches to Him who was greater than David,
and is the prophetic glance at all that He has been interested in from the Jewish covenant; interest as their God ("In all their afflictions he was afflicted, and the Angel of his presence saved them: in his love and in his pity he redeemed them: and he bore them, and carried them all the days of old", see the end of the chapter) to the end of His and their deliverance. It was the application of His righteousness to them, for He bare them, to verse 23; and therefore it declares the Lord's deliverances all through, that the enemy was against Him, i.e., God's deliverance and presentation of Him from that to the end, His final triumph, and therefore the deliverance of His people -- His own sitting therefore on high, and becoming Head over all. It is the David, however, all through; in the last word, sitting in the anointed way through Him. But it is, withal, the place of the Beloved before God, Jehovah, even after all His deliverances, and therefore celebrates all His deliverances of Him.
The comparison of this Psalm with Matthew 25 raises the question as to the destruction of all the wicked when Christ comes. I think we must distinguish between the outward submission in the conquests of Messiah, as in Psalm 45, and divine sessional judgment. It is certain what is left of Israel will be all righteous -- it is said so, and many passages show it; this is just judicial and not warlike triumph. As to the Gentiles, there are both, because He takes up Judah and makes him His goodly horse in the day of battle. Thus in the war there will be submission which may be feigned through fear. The judicial process when individuals are judged is another thing; then they are finally separated when brought under it. This last is clearly the character of Matthew 25.
This Psalm seems to me to show the Lord in the two great parts of His glory in the heavens, far above all principality, while the present estate shows indeed the glory of the Son, though not the sun, and withal the wisdom of God the Ordainer, and His actual righteousness (as under the law) or Judaical righteousness and glory. All the world were guilty of the great offence -- Christ, in the same act, was not; He was born under the law, and fulfilled, and did not come short of the glory of God in it. But He speaks of them in His state of
liability -- excellent in themselves -- His delight is in them. But also, as in the world, Thy Servant is warned (verse 11), see also Psalm 17:4. Observe further, for there is much depth in this Psalm, the heavens do not declare the glory of Jehovah -- that is His covenant name -- but of God. The law of Jehovah converteth the soul -- it is perfect; compare Psalm 1 and 40, so also John 8:29. The Gentiles are His natural glory, for it is as risen to be the "Sun of righteousness", He is Head of them, they being let in, receiving life, through His rising -- the Jews, His legal glory, for it is only as fulfilling that He came the Head of the Jews, having the promises as the Seed, and as in and by them He reigns in the world, where righteousness has its sphere of fulfilment. But this is too large a subject to do more than notice in this heading of this bright and shining Psalm.
But I note a word in passing on Psalm 19 - 21. In the first we have the Creation for Gentiles, leaving them without excuse -- the perfection of the law for the Jew. In Psalm 20 the godly Jew -- the Spirit of Christ views Christ on earth -- desires deliverance in and of Zion; in verse 6 the deliverance comes not thence, but from the heavens -- His resurrection. Then these godly Jews see Him already glorified (where we are one with Him), persecuted before He returns to take the glory and fulfil then His good designs for Israel. But He is now, to Israel, King -- they see thus the witness and consequence of resurrection. In the end He is King against His enemies. Thus all His history is brought out with a Jewish eye, i.e., the Spirit of Christ in the Jews.
We have then the testimony of Creation and the Law.
The workmanship of God and the law of Jehovah are very manifestly, I will not say contrasted but distinguished -- a tacit testimony by which we may say "Have they not heard?" The declaration of God's glory, not the law, declaring His righteousness. The Spirit only may recognise, but they declare the glory without any reference to the character and condition of those to whom they are displayed. Thus they are referred to in Romans 10. They become emblems of grace in Matthew 5:45 to the end, and Christ as the Sun of it as set in the heavens, for grace is from the heavens. The law looks for righteousness from the earth, therefore even in reference to "He maketh his sun to rise upon the evil and upon the good, and sendeth rain upon the just and unjust" when grace is the
subject, loving those who do not love us, loving our enemies, the very character of grace. This, i.e., the natural testimony of benevolent goodness to sinners was among the Gentiles (He left not Himself without witness) as the law was amongst the Jews, and so pleaded in Romans, that every mouth might be stopped, and so grace from heaven from the Sun of righteousness, and the rain of His Spirit was on Gentile as well as Jew -- here however it is only the sun, not the rain, because of universality. The heavens spread over all, and the sun going about from one end to the other. Now this symbolically shows the character of grace, its scope and working in light, and fulfilledly when the Sun of righteousness arises indeed in Person. The spiritual estimate of the law in godly acknowledgment is then beautifully stated, but not, it appears to me, in connection with heavenly hopes or heavenly righteousness -- grace has established that in the heavens. It is rather a godly Jew on the coming in of the millennium, the other symbolically stating what was (to him) "in the heavens", Jehovah being owned as the Rock and God of the Spirit-taught Remnant.
It seems to me that there is a certain connection between this Psalm and those following, up to Psalm 24 inclusive. Having Creation and the Law, we have then Israel considering the suffering Messiah -- an enigma, no doubt, but here explained, Psalm 20 and 21. In Psalm 22, we have His own blessed expression of this suffering, as abandoned of God in it, which He alone could feel and express; and in this He identifies Himself with Israel, and therein with the Remnant, for it is remarkable, while the basis of all its hopes, how the Church is excluded from all these Psalms. In Psalm 23 and 24 we have the dealings and leadings of the Lord on the earth, as an Object of care, until He be fully recognised as the Lord Himself "mighty in battle", in the great scene (in Israel) which is in view in all these Psalms, and must be, in speaking of earthly judgments. It is not His moral trial, as put to the test, as identified with others -- with Israel -- but how actually He was led, as faith recognised it, till He took His place in His due glory. Psalm 11 and 18 also have their connection, though Psalm 18 and 19 have a substantial, special place, each of its own. To the end of Psalm 17, the resurrection is the answer to the difficulties in which the righteous man finds himself, and the folly of iniquity; Psalm 18 is the intervention in judgment and against.
We clearly get, in Psalm 19, Creation a testimony, and the Law a testimony -- just an epitome of this ground of the Romans; only there it is in conviction of sin. But Psalm 20 brings in the godly Jew understanding another point -- Messiah in the day of trouble -- Jehovah's help looked for for Him. To see Messiah in trouble, crying, was exceeding much, and to see it, as such, in faith. He had said "Strengthen thee out of Zion", but He hears Him from His holy heaven. But this is thoroughly Jewish. "Now" (verse 6) seems faith, but founded on some deliverance (verse 8), deliverance to themselves. Psalm 21 goes farther, entering into the answer, or rather the counsels of God concerning Him, before He gets the Jewish blessings; it rather exercises judgment on His enemies then. He is prevented with the blessings of goodness, crowned, and length of days for ever, glory, honour, majesty, blessing for ever, Jehovah's countenance. Then He finds His enemies, who had imagined mischief against Him. In a word, Psalm 20 sees Him in, or rather out of, Jewish sorrows, still knows He deliverance and faith; Psalm 21 sees Him the other side of resurrection, and in glory, explaining the conduct and result of unbelief. Then He finds His enemies who had imagined mischief against Him.
Hence in Psalm 22 we find Him in the trouble which takes Him out of the regular answer to Jewish faith -- God does not hear, whereas it had been said "The Lord hear thee"; but in verse 21 we have the hearing of Psalm 21, only He does not rise up here, at all, to the heavenly glory. But we have an elect Remnant gathered, so that it is distinguished from Judaism and becomes the Church, i.e., an assembly owned apart; then all Israel as the great congregation, and the blessing of the meek, and the Lord's dominion. Before Psalm 19 they were the general dealings with Messiah, or the Remnant in the midst of Israel, wickedness prevailing; Psalm 18 taking the whole account from Moses. But in Psalm 20 they look on at Him in suffering as before Jehovah. The matter between Him and Jehovah, in the day of His distress, begins another subject, Psalm 22.
This series of Psalms is exceedingly remarkable, as referred to here. It is evident that in Psalm 19, 20 and 21 we may see the Spirit as working in a godly Jew -- Creation a testimony -- the Law, or testimony of God, delighted in. Psalm 20 sees Messiah entering into their trouble, when the name of the
God of Jacob was to avail Him. So Simeon owns Him as the salvation, but sees Him too, a sign to be spoken against, that the thoughts of many hearts may be revealed, but His heart is looked at as the full vessel of divine desires -- the Object which creates the affections of the godly Jew. The Anointed is saved -- a wonderful thing to say!
Psalm 21 goes further, and sees that His heart's desire has been met, but views Him as the heavenly Man, I take it -- still as the answer, but more than expected answer to Psalm 20. He is "made most blessed for ever", and "glad with Jehovah's countenance", honour and great majesty being set before Him, the crown of pure gold being put upon His head. Afterwards, those enemies, who would not that He should reign over them, who imagined a device they were not able to perform, to cast Him down whom God would exalt, who would not say "Let the king hear when we call", "Jehovah fulfil all thy petitions", are brought before Him. Here then we have the heavenly associations of the Jewish people, godly ones -- the Church position not being entered into. Messiah, who entered into Jacob's trouble, is known as the heavenly Man whom God has exalted -- the King. This we get, I take it, in Daniel 7 -- the saints of the heavenlies, not yet the Church, though the Church were that. And, note, this is the first Book, where we have seen resurrection-hope much more full. Perhaps those who do not die, nor are cut off, are therefore able to learn the song sung in heaven, and go with the Lamb "whithersoever he goeth", being redeemed from the earth.
Then in Psalm 22 we have not the looking on of the godly man, but what Christ alone can express -- His not being heard of God Himself, and what He suffered in that time itself; the forsaking of God not being in Israel's, His sheep's, trouble, and they identifying themselves with Him, and waiting His deliverance -- but what He felt while He was not heard, as between Him and God only, the vessel now of wrath, and who, when men closed Him in, looked to God and found Him not. Then the answer of God is into that depth -- He was on the horns of the unicorns to be heard, and this name which met Him there, that love of God which, satisfied and glorified in Jesus, the Lord being brought ("Thou hast brought me"), and brought by His righteous judgment into "the dust of death" -- awful word! -- reaches down there into that place, and takes up the vicarious, yet personal, sufferer out of it,
and becomes redemption -- God's love going down there, He raised by the glory of the Father! This name of God His Father, so known there, He makes known to His brethren, and so forms, of the Remnant of Israel, the Church; though the ingrafting of the Gentiles, so as to be one Body, is not of course touched on here. Here however the Gentiles can come in, the middle wall is down, as the Apostle argues at large, into which we need not enter. He has destroyed, in His flesh, the enmity. Here however it is pursued on from the Remnant congregation, as in Romans 11 (which introduces, besides, the provoking to jealousy of the Gentiles), to the great congregation of Israel. The whole nation in that day, and all the ends of the earth remember themselves, and turn to the Lord.
A few more words on Psalm 19 - 24. In general the order is given rightly previously, i.e., Psalm 3 - 6, great general principles connected with the rejection of Messiah in Psalm 2, as regards the state of the Remnant -- Psalm 8 being the result as to Christ. Then, founded on Psalm 9 and 10, the actual latter day history in the land -- the experience of the Remnant, looking to Jehovah in that state when all is evil, ripening to judgment -- this goes on to Psalm 15. Psalm 16 and 17 are trust and integrity in its effect in the slain One, Psalm 18, Messiah suffering the pains of death -- the Centre of the whole history from Egypt to the Millennium. Psalm 19 then takes up the testimonies of God -- Creation -- the Law -- Christ or His Spirit were the glories of the heavens (for the earth is corrupt) and is subject to the law and discerns its perfectness. Then He is a suffering Messiah (the Faithful Witness) where the faithful see Him in the spirit of prophecy; the result being His endless life and glory from Jehovah as Man, and the judgment of His enemies -- His hand shall find them all out. But then as Centre, and necessary Centre of all, and alone, embraced in all the rest and so itself bringing it forward, stands by itself in His own lips the prophecy of atonement and the Cross -- the forsaking of His God -- with its effect in gathering the Remnant, and in the world, both the great congregation (of Israel) and to the ends of the earth, and the seed that is to follow. Then comes the sure confidence and future result of this in Israel, and for the present faith and confidence of the individual, Jehovah is the trusted Shepherd, and all passed through in security, and so security, as to all before one, reckoned on. Jehovah takes care of the saint -- that
for the time of weakness, death, and enemies. Then finally the earth is the Lord's and its fulness, the godly Remnant will abide in His holy hill, and the glory -- the glory of Jehovah -- takes its abode in the house -- Jehovah of hosts is there. Then follows the various experiences of the trusting and exercised soul, as usual, to the end of Psalm 39.
This Psalm begins a new subject. Just as after Psalm 1 and 2 Israel sees Christ passing through the time of His distress -- His sacrifice to God sets Him as her Head before Jehovah, and she owns Him as King. Here we have the Spirit in the Jewish Remnant seeing Christ standing in their trouble and in their priesthood. The speciality of Christ's position viewed by the Spirit in the Jewish Remnant. Thus they look first for help out of the sanctuary, and strength out of Zion -- the resurrection proves more to them, when understood. He will hear Him from His holy heaven. In a word, this Psalm and Psalm 21 go through the whole history of Christ, in a Jewish point of view, from His entering into the trouble of Jacob (which they have in the latter day) until they know the Lord alone exalted in that day. It is not till after the lifting up that they know that it was He.
This Psalm is the recognition by the Jehovah-taught Jews, of the latter day as in the time of their distress, of Jesus, even the crucified One, as their Saviour. Their thoughts towards Him -- "Now know I". The last verse singularly depicts its force -- "Jehovah, save" (the root of "Jesus") "the king hear in the day of our calling" -- the recognition of Jesus, and in Jesus their own security, for God heareth Him.
It is Christ in royalty, rising and receiving glory, but all Jewish in this Psalm and in Psalm 20. "Jehovah hear thee, fulfil all thy petitions in the day of trouble". The name of the God of Jacob, so not "Hear us, thou!" but "Let the king hear us". Now it is just in connection and contrast with this that the Lord says, "In that day ye shall ask me nothing; I say not that I will pray the Father for you, for etc ... . whatsoever ye shall ask the Father in my name, he will give it you", associating them with Him as sons. They look at Messias, wondrous sight, as in the trouble, but Himself only as entering into it, and seek the desires of His heart to be granted Him.
Therefore we have the King joying with Jehovah's strength, not the Son one with the Father; we have them looking at Jehovah's dealings with the King, not we in Him, and in His name asking of the Father, He being withal in us. It is "Jehovah saveth his Messiah", i.e., known in resurrection. They know the acts, we the Person. He is the Son of God with power, we say, according to the Spirit of holiness, prevented with the blessings of goodness before He reigns as King, His glory being in this salvation and answer, honour and majesty set upon Him; see Hebrews 2. Still it is "the king trusteth in Jehovah"; He is a Jew -- verses 8 - 12, the King is addressed The strength of Jehovah they look for.
In this Psalm, Israel, through all, sees the glory set on, even preventing Him. This is, as it were, to faith the key to the following Psalm, in that it gives that viewed as a whole. There He is in the day of trouble and suffering.
This Psalm is the Jewish Remnant's joy in the position of Christ with God. They perceive His acceptance, and exaltation, and are now of one mind with it, and see how He did save Him, though they had esteemed Him stricken of God and afflicted, though this be not here adverted to, but the acceptance of the King. In a word, they come to understand the resurrection and ascension of Christ, by knowing His Person, as we shall see more of hereafter. But it is as the Man, the Christ, the King (verse 7), and therefore knowing their own security, i.e., His power, as believing people, and trusting in Him as the Deliverer also of them in the latter day, for they see Him as a Jew, and in faith destroying His enemies; for them to faith, over unbelief, its own difficulties, faith its sins as the enemies of Christ, and triumph in His victory, not seeing them as associated with itself. So the Jews in the latter day -- by faith in Him they see Him all through as He is; it was "against thee". We may compare the last verse with Isaiah 2:11, 17.
-- 9 (8). Note the use of E'lyon (Most High) here.
The first verse declares the great burthen of this Psalm -- Messiah's great burthen -- even one to which the assembly of the wicked would have been as nothing; but that He should feel Himself separated from God! His God! Therein was
the deep burthen -- insufferable to all save Him. Yet worse, infinitely worse, to Him as a trial, than to anyone else. Is He not therefore precious to His people, yea, even as to God? For it is God in them who loves and delights therein. For herein His people have a common mystery with Christ, to feel as God, yet about themselves as men, yea, as the very people interested and needing -- He for their sakes, they as in themselves, see such language as verses 14, 15; and that this was the deep trial, see verses 11 and 19, comparing verse 1. The evidence as to the Jewish personality of our Lord, as suffering, is remarkable in verses 4,5, adding verse 6. Observe too the distinction of the Person in Christ from the liable and suffering soul, i.e., human nature, yet union with all, so as Man prays for Himself, by virtue of the Spirit in Him, so yet otherwise because it was the power of the sin resting on Him by the Spirit. Christ prays for y'khidhathi (my only one); that this is Christ, we have absolute certainty, not only from verse 1, but also verse 22. Christ praying that He might be "saved from", etc., and "heard in that he feared"; so in us of necessity. Observe also "O my strength" is the same word, inserting vav (u) as the title, and "the morning" means dusk, or dark ushering in of morning on, or concerning the Beloved. This whole Psalm is concerning Jews, and as relates to Jews (save verse 18) and that which He was amongst them, rejected by them.
Then further it is Christ as heard, Christ as Man who speaks, "For he hath not" etc. (verse 24), and as a Jew. Then we have His first ministry in the congregation -- that I apply to the saints gathered out among Jews, the Gentile saints being added thereto. "Ye that fear the Lord, praise him", we know from John 20:7, the Lord's application of this. Then all the congregation, as under Solomon, compared with David, the kahal rav (the great congregation) is His Solomon state. The rest of the Psalm follows this. I am not so ascertained of verses 30, 31, as to their application. I see that it rests on the resurrection glory of Christ as delivered, and delivering as Man. I should incline to think it the elect Remnant; if not, it would be the latter-day Jews, witnesses of His acts, witnessing who He was, and how He had delivered them, for He bore, as a Jew, their iniquities. And this was what was to be explained, for it was the strength of the dark morning that was wanting. I am not sure verses 30 and 31 apply to the same thing;
verse 30 seems clearly the Remnant out of the Jewish people, "to Adon", not "Jehovah" -- the Hebrew confirms the supposition. I am inclined to think verse 30, "the congregation", and verse 31, "the great congregation", or the first Remnant of it who are witnesses to Christ's righteousness all through; compare Romans 3:25, 26.
This Psalm exhibits the blessed Lord in the trouble when it must be borne, and His view of it, and His ways toward them -- its real character is known here. It takes up this very question of trusting Jehovah -- and the seed of Jacob, not the name of the God of Jacob, is now in question. It shows what entering into this trouble cost, because sin was the occasion of it. As the generation of unbelievers was not to pass away, so the Remnant shall be counted for a generation, and their posterity shall receive their character and instruction from them.
The Lord enters on it as a Jew -- He was such, but there was nothing that a righteous Jew might expect. He was alone here in saying "My, etc.", and so He had anticipated, but then He was saying, "My Father is with me". Scorn, enmity, perfect depression (He was crucified in weakness, see verse 14) and Jehovah's face hidden from Him, these marked His state really there but faithful, saying "Thou art holy".
Y'khidhathi (my only one) translated "darling" in verse 20, we have noticed elsewhere.
-- 22. Note, if we remark what the force of this verse is, we shall see what the character of our praise, in worship especially, ought to be; for what, since Christ leads it, must His sense be of the nature and completeness of this deliverance before God, and His new position?
Note, Christ does not declare God's name as known to the great congregation, nor call them brethren -- it is the same God He praises, no doubt -- nor does He say "in the midst of the congregation". In truth, His praise of Him "in the great congregation" etc. sets His rather alone, though as publishing His name, leading them to praise Him. So also He pays His vows "before those that fear" God. It is evidently more Jewish for the deliverances than the revelation of the Name, founded on verse 24, which refers to the act but not to the Name which He revealed when delivered. See Psalm 145, and then John 17, where Psalm 22 is fully brought out.
Verse 22 gives thus in Jewish sort "Thy name", but as Christians we have more. This was on resurrection, "My
God and your God". But then He had more for His disciples which He had been afresh, or as a new thing, revealing to them all His life -- the Father; now this was fully declared in John 17. Not only did He own Jehovah as His God and walk accordingly, but being One, the Father was seen in Him. This is quite a new thing by virtue of the divine union of the Persons, and yet He is not ashamed to call them brethren. Therefore He says too: "My Father and your Father". This was not merely Jewish, see John 4, where this begins to be opened out. Therefore this time is not mentioned in the Epistle to the Hebrews, nor introduced in force -- but God, being of all the children, as such, by faith. But then this address to them in the name of brethren introduces them into the place of children as in John 1, "to them gave he authority to become the sons of God", because He was to praise for redemption in the midst of the congregation. The difference of the relationship to the Jews of Christ in the flesh, being concealed and smothered, is the root of the error of Irvingism. It is the devil's abuse of His relationship in the flesh to them, as of His mother linked with them on earth, though holy. This rejected One "Who is my mother?" is of His Father (heavenly), and so the children, and not knowing the earth save as subject, and therefore if knowing Christ after the flesh, knowing Him no more, and therefore kaine ktisis (a new creation). All their good and special knowledge is just what Christ has set aside, and they even held that unholily and it is evil; just as in Galatians, the Jewish ceremonies to a Gentile, united to Christ in resurrection, was the same thing as going back again to his own idols -- quod nôta -- have their natural headships, not God's family and the like. Verse 22 however, being in resurrection necessarily involves sonship, for He therein was declared Son of God with power, and it is only after resurrection He says "Go tell my brethren" but thence it is addressed to be the means of calling Kôl-Israel (the whole of Israel) that they that feared should praise.
The Church is always lost in Christ in these cases, as in Isaiah 50 elsewhere.
-- 27. Gathering of Gentiles thereon.
-- 30 (Hebrew 31). Kôl-Israel (the whole of Israel) was a Remnant, a seed of God, see Isaiah 65; their posterity will have it from them.
I see another difference between this Psalm and Psalm 69. In the latter it is looking as a Man for something from man -- Man is not presented as fully proved, but as being so. He looks for someone to have compassion, for comforters, and finds none. In Psalm 22 He does not -- they are only bulls of Bashan and dogs -- they part His garments and cast lots for His vesture, and He looks only to God, and finds the wondrous forsaking of wrath.
Notice in this, and also in the two following Psalms, Messiah having Jehovah for His Shepherd; compare John 10.
I have nothing particular to remark on this Psalm. "Jehovah" is the point; still there is the portion -- restoration -- security in the shadow of death, in the presence -- in spite of enemies, security, and blessing constantly, and to dwell in the house of Jehovah for ever. This is personal association with and care of Jehovah in intimacy with Him as a Protector.
This Psalm, then, passing through the trouble, introduces Messiah, as a Man, to the Lord's house -- His Father's house. In the following Psalm we have "the earth the Lord's", and the King of Glory in His coming forth. Thus in these two Psalms, Israel's Shepherd in the Person of Christ, i.e., Christ, as the Man united to Israel, owns Jehovah, in its behalf, as in righteousness One with it, as His Shepherd. So He would be baptised -- come out of Egypt -- obey -- though a Son, learn obedience by the things which He suffered. Then also "the earth is Jehovah's, the world and they that dwell therein". This introduces all to Jacob and the hill of the Lord as a centre, and who is to sit there? Christ, the King of Glory! And who is He? He is Jehovah -- Jehovah of Hosts, mighty in battle, thus identified, in these two Psalms, with the sheep of His pasture -- Jehovah, His Shepherd, and manifested as Jehovah in the midst of the assembled world at Zion. What a place, and compass of glory to hold! To us it is the Cross for sin, and death the door, laying down His life for the sheep, and One with the Father; so we may compare our relative positions.
This Psalm is plainly the Lord Jesus Christ, as Man, expressing
His faith as Enos. Verse 3 might seem difficult to some, but besides His resurrection, the enquiry into the way in which He entered into the suffering and sorrows of His people will, I suppose, show the force of this, and abundantly fill the hearts of them that know it. The comparison of verses 27 and 32, John 12 and the garden of Gethsemane in John 18:4, will illustrate this.
This Psalm seems the introduction of Jehovah into the great scene of Christ's sufferings, trial, and humiliation. It is a transition Psalm -- His manifestation as, and to be, Jehovah. The title of the Psalm, if correct, is remarkable; it would rather seem that something was left out, or that it was elliptical. It is not "a Psalm of, or on, David", but "On David, a Psalm on, or of Jehovah", though "Jehovah" seems also to join itself to the following words -- L'David miz'mor l' Jehovah haaretz (of David, a Psalm on Jehovah, the earth is Jehovah's).
The Septuagint has the singular addition of tes mias sabbatou (on the first day of the week) which is indeed he kuriake hemera (the Lord's day). But this Psalm specially includes His dominion over the Gentiles, i.e., Christ's supreme glory -- "The earth", etc., "For he hath founded it". But, being the Lord -- Who shall ascend into His presence? He that walks in righteousness; that is therefore Gentile saints as well as Jews. Still, Jacob having the pre-eminence, they seek Jacob's face, or Him as the God of Jacob, for there His name is. The latter part of the Psalm is too plain to need comment. Christ here enters the gates of glory as the victorious Deliverer -- Himself Jehovah of hosts.
This Psalm embraces, as the state things, that "the earth is the Lord's and the fulness thereof". Yet His house and the seat of His present glory is in Jacob -- who are those who shall ascend there? And though those, more immediately concerned, may be of the fountain of Israel, still the door is open to every one coming up with clean hands and a pure heart. Hence it is not principles on which the crowd of ungodly is avoided, but the personal state of the person who comes -- not the character descriptively but the state.
We have in this Psalm the universality of power, and the character of Jehovah, and those, who have this character, will then have the blessing of Jehovah, Israel's Shepherd. He is
this then to the world, by virtue of what He is necessarily in power and character. Yet herein Jacob is still held in his place, see verse 6, and compare John 6:20, 24, which, so compared with verse 23, and verse 20 compared with verse 22, much open the relative position of Christians with Jews under Jehovah, through the revelation of the Father's name.
The recognition of Christ as Jehovah closes it -- His exaltation to the full glory of universal dominion as Jehovah, after His identification with them in sorrow, and leading them, and being over them in battle. "The Lord ... shall fight, as when he fought in the day of battle" -- it is consequent upon these battles, for and with Israel, that He sits upon the throne of the kingdom. The saints are with Him previously; but He is united as David with the Jews, and takes with them David's humiliation, as well as, intermediately, Aaron's place and David's victories moreover, but this is not sitting on the throne of the kingdom as King of Glory, as thereon and after He shall do. He will have come in His glory, as regards us indeed, "When he shall come in his glory ... then shall he sit on the throne of his glory".
This Psalm applies the deliverance, in His Person, to Israel. Here we have the voice of the Remnant according to the Spirit of Christ in the latter day.
It seems to me that not only, as heretofore remarked, sins are not confessed, till this Psalm, after Psalm 22, but, what is perhaps the secret of this, the tone of the Psalms changes from what preceded. It is far more personal and experimental, the outgoings of the heart itself to God; previously more dispensational. There is the same general condition of the Remnant, but before that Psalm it looks at that condition and what belongs to the righteous Remnant -- the place they were in, in its various aspects, and what they needed from, and God met them in; and they were the faithful ones who thus cried to Him and whom He regarded, and then largely Christ entering into these sorrows and making atonement, closing with His entering into the Temple in glory, with the character of those who should have a part with Him. It is the whole scene, which involves the personal feelings, and Christ Himself, but from this Psalm we have the individual opening out his heart to God as to himself. Christ had done this, but that is another
thing and belongs to the ground of their position. Previously the appeal, though to mercy, is always on account of integrity; this, note, is much more intimate, and this is the effect of personal confession which brings, for ourselves, to God. After this Psalm, to the end of the Book, we have only Psalm 40 which speaks of Christ. Psalm 41 is the poor man's place, which He pronounced blessed and entered into, but here looked at as that of the godly, repentant Remnant whom He went before, though in Him the baptism of repentance was only fulfilling righteousness, still taking His place with them. In Psalm 40 though in the place of trial, He is simply perfectly accomplishing God's will, Himself individually a witness in the great congregation, and taking the place, as we know, of the former sacrifices.
In Psalm 1 to 24, we have Christ constantly -- a whole series of dispensational relationships. First, God's counsels in Psalm 2 as introductory -- Son of God, king in Zion to whom the kings of the earth are to be subject; Psalm 8, as Son of Man over all things; Psalm 16 and 17 trusting, even to death, and righteous, and their respective consequences in glory and joy; Psalm 18, a suffering Christ -- the Centre of all God's ways with Israel from Egypt to the millennium. After Psalm 19, the witness of Creation and Law, the suffering Messiah on earth exalted and judging His adversaries, Psalm 20 and 21; atonement the ground of blessing, from the first Remnant to those born in the millennium, Psalm 22; Psalm 23 is so far Christ as that, though not a sheep, He had this path, going before them in it. But the Remnant is here -- it is in Psalm 14 also, verses 3 - 5 -- but here He is at their head as the Ring of Glory, the Lord of Hosts entering into His temple. Psalm 1 - 8 are a general preface -- the Remnant, and Christ rejected and taking the place of Son of Man; Psalm 9 enters on latter-day Jewish ground, and the experience of the Remnant in it; Christ, Psalm 16 and 17, having a resurrection place, and at God's right hand in hope -- "the joy set before him"; Psalm 18 His sufferings, the groundwork of God's dealings with Israel. Then the testimony and atonement, as we have seen, and finally the especial care of Jehovah over the sheep, in the path in which Christ trod, and then His taking His place in glory in the Temple. Psalm 23 and 24 are supplementary, shewing what is to happen in the last day, and are consequent on atonement.
But there is more -- Psalm 25 - 28 give this experience, and as in Psalm 16 and 17, besides the confession of sin, we have trust and righteousness or integrity; then confidence, and the demand not to be shut up in one class with the wicked; but from Psalm 24 we have Jehovah Himself distinctly brought before us, and the acknowledgment of what He is as a resource. With this comes forgiveness, promise, and warning. This character of the Psalms goes on to the end of Psalm 37; in Psalm 38 and 39 we have governmental wrath; Psalm 40 the Spirit of Christ entering into it, but going much farther, coming to accomplish all the counsels of God. But evils "encompass" Him, as well as iniquities "are upon" Him. He is the poor and needy One as well as Substitute for all Jewish sacrifices, and (Psalm 41) blessed is He who understands the poor. But this returns to confidence in Jehovah. But we have clearly Christ both in the determinate counsel and foreknowledge of God, and in the sorrows and sufferings of the Remnant.
In this Psalm we have Christ as Aaron, as intercessional Priest, confessing Israel's sins in that day of trouble, that tenth day of atonement, as His sins, when they are in their trouble with their enemies.
-- 7. Here first we have the confession of sin; before, it is the suffering, godly Remnant in their various exercises of heart, or Christ. This makes this Psalm, after the full glorifying of Psalm 24, of a very marked character. It begins a new series of thought.
This Psalm is the special portion of Christ in the Remnant.
In this and the two next Psalms, Messiah, and His Spirit in the residue, does not merely, as up to Psalm 16, judge the character of the wicked, contemplating it in spirit, and God's judgments, but, mixed up with the wicked in His life outwardly, He insists on His separation from them and their judgment. We have here the perfectness of Christ, in the midst of haughty Israel, by virtue of which He will accept this intercession.
Note. -- In Psalm 25 and 26 we have the spirit of the converted man in Israel in that day; in Psalm 27 and 28 we have his appeal to Jehovah, as taught to seek His face, and separation from the ungodly.
This Psalm is the word of Christ as in the tried Remnant of the latter day, as identifying Himself with their feelings, founded on His expressed experience of the Lord's faithfulness when He stood alone.
Observe, the time of trouble is the time of God's deliverance; compare Psalm 32. Mercy acted on is the foundation of fuller prayer. It is needless to observe the moral principle which gives confidence.
Here the Lord's pavilion, from all that surrounds His life outwardly here, is specially in His mind.
Christ here takes up the question, in their conflict, consequent upon the intercession and integrity uniting itself to them, so that, with His foot in an even place in the congregations, He should bless the Lord. The result is plain -- His enemies and foes stumbled and fell. "Jehovah is my light and my salvation" is its thesis; "enemies" and "foes" are the words. Love of the temple for delight in His beauty, and enquiry, makes a pavilion in trouble; and meeting enemies is only to lift His head above them. The character, in such a place, is "Hear when I cry" -- next is the answer of Jehovah, I conceive, "My heart said unto thee" (Messiah) "seek ye" (His people) "My face". Then the answer of Messiah for them, or on their behalf, as their given representative of Jehovah; if He said to Him "Seek ye" -- wait on Jehovah is the result from Messiah to the body. Such is the position of Israel in Him.
-- 1. I-ra (shall I fear) and pa-khad (he feared) are nearly the same, but it seems to me that pa-khad is more "terror", even if used of Jehovah; ya-re (he feared) more "fear" in a godly sense, as in Proverbs 1:7. Still, as in verse 3 here, it means simply "fear".
-- 8. Query, is amar libbi (my heart said) something like amar b'libbo (he said in his heart) and lil'vavam (in their hearts) employed in the sense of "as to", "about"? So that the sense would be "I recalled" or "thought upon", "in my heart that thou saidst -- seek ye my face".
-- 12. "Enemies". Oppressing enemies within are worse than without -- not open; nor is integrity of avail here in the same way.
This Psalm is the voice of Christ in the Remnant in the latter-day trial; but I take the wicked to be properly the unrenewed and unyielding Jews, whose portion is told in verse 5. But the Lord has heard Christ for the Remnant. He is not only His strength, but theirs.
The last verse is the intercessional blessing of Him that intervenes, introducing, or the door into, the millennial glory under Him as the Lord, for then the Lord properly lays aside His humiliation as Mediator, i.e., in His people. We have seen this celebrated in Psalm 24.
The Spirit of Christ speaks in this Psalm (having this power of intercession) in the Remnant, or Him as the Head of the Remnant, expressing the trial of their connection with the wicked in Jerusalem, etc. But they look to Jehovah -- they cry, and beg Him not to be silent. The reference is to "the Oracle" -- the cry is the consequence, the expression of their unwilling connection with the wicked -- praying Jehovah they may not be as in their train, being separate in spirit, and avowing this, and the benediction because the Lord has heard this (verse 7). Messiah recognises, in the midst of it all, Jehovah is His strength.
-- 8. Seems to be the discovery of this by the Spirit in the Remnant receiving and acknowledging Messiah.
-- 9. Then He becomes the benedictory Intercessor of this people understanding Messiah in faith.
This Psalm is manifestly the coming forth in power of David the king; compare Isaiah 66:6
The voice of the Lord settles all question of power. The Psalms which follow, up to Psalm 41 inclusive, give the full exercise of the soul of the Remnant in adversity -- in integrity -- forgiveness known, specially of Christ, the true Remnant -- the wicked being in power, chastening, treachery, and certainty of security in Jehovah -- faithfulness also in declaring His righteousness. Thus it is the Spirit of Christ, sometimes expressing what passed in His own heart, sometimes sympathising with the Remnant in the latter day, and urging on them the same constancy in Jehovah, as, for example, Psalm 34 and 37;
returning then to the consciousness of His own sorrows, out of which He was called to apply the faithfulness of the Lord to the sorrows of His poor afflicted, and, alas! too unfaithful, but cherished and beloved Remnant -- He also in the same position of dependence as in Psalm 35 at the end; see also the end of Psalm 40.
The Lord is not silent. He not only saves His people, but strangers, even the mighty of the earth, must come and submit themselves. His temple now is where all have His glory for their theme! Jehovah is above all motion of the people! Jehovah is King! Jehovah not only saves but gives strength to His people, for they are connected with Him! Yet victory, being complete, gives them the blessing of peace. Jehovah must be victorious and blessed, but this people are connected with Jehovah. It is still Jehovah, and His glorious sanctuary (see margin, verse 2), the mighty are to own. It is the universal assumption, within its power, by the Voice of the Lord of all things.
This Psalm is an important one, and embraces a broad general truth -- true in power in Christ either way, and in truth in the Church. And by "Church" I mean here not the Church properly so-called, but the whole portion brought under Christ in the day in which He comes, whose right it is, and all things are gathered together in one in Him. The House was, in one sense, dedicated therefore when the Lord rose again and ascended, but it was properly fully so when the fruits of His resurrection, even the Jews, and of His ascension, even the glorified saints, are brought in -- ever the saints in either case. Now the portion of all was with Him -- was, to be brought into unity with Him, in that which was manifested in Him on their part, which thing, as we have said, not in full power but in truth, is love in Him and in us, as He says.
It is the assurance of triumph, then, in all, after death, whether the Jews as a body (or the Body of Christ properly) as in Isaiah 26 -- the necessity of passing through death, but death overcome -- that His holiness now secures them -- that their previous glory cannot stand, however they may have seemed to have had it in God's strength, for it was not their glory. But the resurrection glory is that which can be properly only called "Glory"; we may compare, for the expressions,
Isaiah 65:14, et seq. Indeed, I am inclined to think the Psalm more properly applies to the Jews standing, as themselves raised out of the death of the former generation, in the strength of Christ's resurrection. However some expressions seem to include the Church, but more especially Christ, the congregation, and the great congregation -- the false confidence contrasted with the real confidence of the Jewish Remnant.
The Psalm shows the value of the resurrection to the believing Remnant; verses 6 and 7 are confidence in Jehovah, and His favour, short of death, as establishing anything short of death. This could not be, because there was no stability in creature blessing. There was still the liability, and in fact the need, seeing Jehovah was holy and the people sinners by nature, if the matter were fully probed, that Jehovah should hide His face from them -- yea! though they were externally righteous. This case Christ, the Son, alone could undertake standing in the righteousness of God, responsible (in both before Him for the evil), and this He undertook, and therefore expresses the endurance, undertaking the creature liability that they might enjoy, in and under Him, the stability and immutability of resurrection blessing, which was beyond all questions, because the result of favour which took up and passed beyond all liabilities of sin, and was of purpose to bring them beyond all which regarded Him, short of this question -- the exercise of power, on the results of sin viewed in their worst form, in grace. "Thou hast lifted me up", "Thou hast brought up my soul" -- true personally in Christ -- "Thou hast kept me alive, that I should not go down into the pit" -- true of those of the Jews for whom He had undertaken it. Again we see the difference of our condition, for we are "quickened together with him", although the power of the victory is shown in those who are changed and die not at all; so in John 11.
The holiness of God, thus known, becomes security. His anger -- how well we know it! -- as under the law, endures but for a moment, the sentence indeed of death is passed -- it must be, but then it is past and gone; "weeping may endure for a night, but joy", blessed truth! with every shadow gone, and all of God, "cometh in the morning". What an Interpreter is Jesus, as on the Cross, and risen from the Cross and death of, all the thoughts, and ways, and principles of God, as to and in man's estate! "Sing unto the Lord" He says, and may well say, thus knowing it. "Sing unto the Lord, O ye saints of
his" -- His glory shall sing, and not be silent, for Jehovah has not been silent. His glory is the tongue of redeeming praise, and how loud it speaks! Glory now is redemption witnessed, and His word is "Magnify the Lord with me, let us exalt his Name together!" Always together!
-- 12 (13). Glory (ka-vod) seems to be rather the Man Himself in the image which He presents to Himself of Himself, as the object of hope, or the expression of the attainment of hope, and this is a man's glory; only here it is more abstract. We shall find that the heart of man always surrounds itself with something in which it delights, and in which it stands before others -- this is its glory (ka-vod). So it is with Jehovah; He surrounds Himself, in manifestation to men or angels, with glory -- whatever that may be, He expresses what He is. In the Son, He is glorified in the Son. The presence of Jehovah in favour, is the glory and the hope of Israel -- Messiah is its expression. They would not then own Him to be this, because, for a deeper glory, He had laid aside the expression of it, such as mere nature and sense could take. This however is always glory, and this it is to understand glory -- the glory in the Cross. We expect to be glorified with Him -- this is the thing we shall be clothed with -- the expression of it. Messiah takes this, not only in the expression of it from Himself, but in the reception of it from Jehovah -- the Father -- in testimony of the perfect acceptableness of all He has done. Resurrection is the point of this personally, as in Psalm 16, and here to us "glorified together with", because of ascension, and return, and union. Hence we see how far we can speak of glory. As to the Spirit, He glorifies Christ, because the expression of it is in Christ. Though the Spirit, as ministering in the servants, may clothe Itself with glory, yet the glory of the Spirit shall be shown in that day when its fruits shall be turned into glory -- blessedly glorified. Now He is content to be, in a certain sense, a Servant, i.e., to minister in the servants, in their sorrows, trials, difficulties, their joys too in Christ. Blessed mystery, and blessed love! Man's glory is, in the energy of the Spirit, to embrace the glory of Christ. "I will extol thee, O Lord", for so He is, according to the mind of God in the Spirit. He, incarnate, glorified the Father -- we, in Him and with Him, are in the mystery of God, fellowship (koinonia) of the Father, and of His Son Jesus Christ, by the Spirit (as the power) in John 17. The Spirit takes His place amongst the brethren now, and to
suffer is our portion, that the glory may be the pure glory of God -- our hope, our ka-vod, and that for ever. To His name be all the praise for ever and ever!
This Psalm needs not much comment to those that are instructed in Christ. It is the confidence, and supplication of the Lord Christ, in His Enos state, as regards the enmity, particularly in its various parts, which did not slacken even to His life. We may compare, according to forementioned principles, Job 19. The reader of the Gospels, especially John, will trace some following of this Psalm, in the language of faith, in the Lord's words I think, too. It is a deeply interesting Psalm.
-- 22. "I said in my haste"; note the same words in Psalm 116:11, applicable clearly, in use, to Christ, and leading to the force of the words. Here its use is clear, compare verse 5.
In the previous Psalm, the resurrection is the stable confidence of glory. In this Psalm, the resurrection is the sure answer to distress; so compare the energy of the Spirit in Romans 8, the "witness with our spirit, that we are sons", "helps our infirmities", but this, from the knowledge of glory, on the resurrection here in lieu of Jewish prosperity which would not bear trial, and Jewish sorrow to death, which was the depth of trial. "In my prosperity, I said" (Psalm 30:6), "In my haste, I said" (Psalm 31:22), it is rather "in my oppression" or "distress".
What has been said, gives the substance of this Psalm. I add, however, that Psalm 30 is more a question between God -- the hand and judgment of God -- and the sufferer, and therefore an appeal specially to Him. Here it is more of circumstances -- God is more with Him. It is not "What profit in my blood", but "Into thy hand", there was no other, "I commend my Spirit, for" etc. -- here was the Author and Finisher of faith -- "Thou art my strength". Iniquity, reproachful oppressors within, enemies without -- such were the sorrows of Israel, the sorrows of Christ, and the sorrows of the Remnant as owning the nation's sins, as David theirs; so, ever, the Spirit of Christ -- It cannot escape from the Body. But, while casting Himself on mercies -- the place of the Remnant -- His times being in Jehovah's hands, we find good laid up for the righteous,
hidden from pride of man without, and from the strife of reproachful tongues within. Then the blessing for the kindness in protecting strength -- a strong city. Verse 22 I read as "In the pressure of my Spirit" -- the thing was perfectly true, but the utterance of an oppressed Spirit, not the assertion or demand of convicting energy. So "I said in my haste", in the trouble and shrinking of my Spirit from the evil, "all men are liars" (Psalm 116:11); the sense is the same, and the assertion also true, but the utterance, the effect of pressure of Spirit. To this also Jesus submitted, compare Matthew 11, and also John 12, "Then began he", and "Now is my soul troubled, and what shall I say?" Nevertheless -- though on the Cross He added this, and the Remnant in their trouble shall have the thoughts as thoughts not true in them, because it was true in Him -- He said "I am cut off". Yet Jehovah heard His cry, His cry against His enemies, His cry for life. The end for them is in verses 23, 24. Ani amar'ti b'shal'vi (I said in my tranquillity) Psalm 30:6 (7) and ani amar'ti b'khoph'zi (I said in my haste), Psalm 31:22 (23), answer to one another; va ani (and I) making it true in Christ, as taking their place -- righteously true in Him in both cases. Not to be cast down if dealt with in se -- as righteous, cast out, if viewed as made sin in se, though as to His Person, it was impossible He could be holden, but true in the spirit of unbelief, still working in Israel, because, first, they had not the righteousness; secondly because they had the mercy and faithfulness thereon, in and through Him. This made it bitterness to Him, i.e., His righteousness, but therefore more abundantly proved His fidelity to God, i.e., His perfect knowledge of, and ascription of fidelity to, God -- "I trust in thee"; while confidence, i.e., perfection, is so, because it is the ascription of perfection, the ground of that confidence, to God.
I am not so sure of the signs of the word emeth (truth), verse 5 (6), but, if correct, "before the sons of men" is the separate part of the sentence by itself. God does it for the Jews, i.e., for the Remnant before the "sons of men".
In my opinion this Psalm applies to the Jews who receive the benefit of forgiveness in the latter day. That it is abstractedly true, as all these "blessings" are and must be, is certain,
and Paul proves otherwise comes also on the Gentiles. But these Psalms concern the manifestation of these things on the earth, as to which it is in the Jews, as a body, they are prophetically accomplished of course. The energy of the Spirit, by whom they were spoken, is the witness of these things now, even in the earth, as it is written, "That ye may know that the Son of Man", etc.
I repeat, how completely all this Psalm is a provision for Israel in the last days! The Spirit giving all their hearts need, not merely of feeling, but of divine answer to that feeling, so that their faith can rest upon it, and get into the path of it before it comes. We can anticipate the best of it, no doubt, by pretrusting.
As to this Psalm, while the Apostle, as is well known, fully concludes that this blessedness comes on all that believe, yet his argument shows its original, natural application to the Jews, and it is entirely a new principle, i.e., to Israel -- mercy in lieu of, or rather for the accomplishment, in grace, of promise. Psalm 1 gives the original blessedness of the man who has not, but here, in Psalm 30 and 31, all their hopes are dashed to the ground, and a new blessedness comes in in transgression forgiven. Verses 1 and 2 are different things. Where no law is there is no transgression. Ash'rey-Adam (O the blessings of the man) lets in anyone, and this difference is all through Romans, as noted -- transgression forgiven to Jews -- sin not imputed to Gentiles -- righteousness to both -- though this may pass practically in any soul. From verse 3, onwards, is also properly Jewish, till they bow and confess their sin. But we know how constantly it is true individually; but they are introduced there on this principle, not speaking now of individual application, verses 1 - 4 give the two estates learnt.
-- 5, is the principle then of Jewish righteousness, i.e., not His own, but guileless acknowledging sin, and it forgiven; then the timely turning to Him, and, when the outward difficulties come upon them as a nation, i.e., after Antichrist is destroyed, they do not come nigh the faithful Remnant -- it is preserved under Antichrist, and delivered from sin.
-- 8. From this verse, onwards, comes the Lord's subsequent part. They that have trusted in Jehovah shall find mercy -- still they are the righteous and the upright.
-- 10. Harasha (the wicked); note this.
This Psalm is the question between Jehovah and the people,
answering to Psalm 30. Psalm 33 is the people and circumstances answering to Christ's passing through Psalm 31. The result to the Jews respectively delivered, of what Jesus was for them in Psalm 30 and 31, but Psalm 33 also thereon celebrates the Lord's glorious title over all His works, the countries of the heathen, and all things created -- such, His supremacy -- such, the Lord. Then, "blessed are the people who have Jehovah for their God", for all things are His. As for all strength that man has, or has appropriated, it goes for nothing -- they trust not in it -- "hope in his mercy" is their place and state (Psalm 33:18 - 22). The earth's blessing in Israel's joy, but the glory of Israel, to have Him who is the Creator, and Head of all these things, their God -- Head creatively, also in power, making man's counsels naught, and accomplishing His own, of which Israel is the object.
This Psalm is the result -- the heart's comment on what has passed, when all is set right by Psalm 32.
It is not L'David (to the Beloved). It is an interesting new view of the millennial glory -- the God of Providence therein shown as the Lord, and identified in the same power and glory as the Creator, while the counsels of men come to naught, and His counsels stand in the blessing also of those who celebrate it -- even His people. It takes it up also in His moral character, on which the security of His people depends. Israel being the result of the earthly system, the God of Creation and Providence is here exhibited in the result of both, as to the present world, as the Lord and towards them. Its connection with the providences by which it is brought about is plainly declared from verse 10, onward, but it is not David identified with his people, but the broad general principles, the converse, or other part of the truth, from the special election privileges, though true in them, to wit, the God and His character from which they flowed.
This Psalm should be considered with Psalm 24. There David, the Beloved, is shown to be the Lord. Here He is viewed higher up, as it were, in the same truths, for the moral character of God is before His purposes, as we view them, for those manifest Him to us, as 1 John 1. David is the beginning of His purposes, but the brightness and image of His glory and Person.
This is the address of the Beloved to the afflicted Jews, of the latter day, from His own experience, confirmed by the testimony of the Spirit embracing prophetically the deliverance of these Jews themselves. It is a pressing upon the Jews, of the latter day, who had ears to hear, to receive and to act upon the principles which He had found the blessings of and faithfulness of God in, when He was the One Remnant. The thesis is in the two first verses. It was as by David amongst the Philistines. The prophetic declaration is in verse 5. Then the Spirit takes up from verse 6, I think, to verse 10; in verse 11, David resumes as in person. I am not sure where I should close this, for the residue seems more of a chorus-like testimony, but, withal, verse 20 leads us directly, it should seem, to its source.
This Psalm is the beautiful reunion of Christ and the Remnant, in chorus, on the deliverance -- Christ leading the song as ever, "In the midst of the congregation will I praise thee", as well as graciously, in Himself, presenting our prayers. The occasion, if right in the title, was one of deep distress. The moral force of the Psalm is in "at all times". The application of the deliverance of Christ to the joy of the righteous, the humble, is most clear beyond doubt, and nothing more beautiful -- "This poor man".
It begins with Christ's praise, the ground of, and attracting the united praise of faithful sufferers -- they hear thereof. It is the evidence of the faithfulness of Jehovah to the cry of humble, faithful men.
-- 5, 6, are the answer of the Spirit for, and in the people, taking up this deliverance of the patient, humble, rescued Jesus.
-- 8. "Trust", as fleeing for refuge -- to confide.
-- 11. Christ takes the word again -- His soul filled, as it were, with the truth of this, He can teach how to walk so as to have it; well He could, and plead the consequence!
-- 19. The fidelity and truth, to a tittle, in any misery.
-- 20. We know the full accomplishment and truth of this. How sweet the confidence! How sweet to have this gracious and well-experienced Jesus in our sorrows! Thus instructing us in the experience of His own love, and as taking our place. Jehovah's faithfulness -- He can tell us this, so that we need not fear. Most sweet!
This Psalm is the appeal of Messiah, on behalf of the oppressed Remnant of the Jews, in His own Person. It is not the cry merely of the Remnant at the ungodliness that surrounded them amongst the Jews, nor for help against the Gentiles, but the critical intervention of Messiah, in respect of the whole purpose of God concerning them. It regards especially the triumph of the ungodly Jews at the apparent oppression of those, of whom they had been long weary, the saints amongst them, and their deliverance from them, they having joined the Gentiles; verse 18 marks the result. Psalm 22 applies itself personally to Messiah -- this, to the Remnant exclusively in the latter day, identifying Him with them, and spoken, as on His behalf; see verse 27, as showing the manner of the identification.
From this Psalm to the end of Psalm 40 Christ is viewed more as in the midst of the unrighteous, and trying evil within, hindered in the practicability of making (by following His ways) the cause of the nation the cause of God. He -- the cause of the servant of God -- is in the presence of enemies, but while the enemies without hate it, the whole name of the people of God on account of this, the body of the people within hate it because of righteousness, and are in fact one with the enemy. Thus it was with the chief priests and Pilate -- thus shall it be at the close, which in these Psalms is prophetically taken up in Israel in Jerusalem. The righteous cause of Christ, hated by those within, as evil by their evil state, and the enemies coming from without -- Christ and His cause, and those who favour it being the only real stay of the people. In the meanwhile the religious leaders of the Jewish people, trusting in the flesh, hate the sentence on their state by the Spirit -- so with the Lord -- so with Jeremiah who was, as it were, a representant of this; a trying case when He, who can trust Jehovah, knows Jehovah is hated by those He would defend, because of that which can alone be their defence. In the midst of this Christ, the Spirit of Christ found Himself -- He was faithful -- He trusts, and He alone in Jehovah alone -- the righteousness which Jehovah can defend. The chief pressure here is the evil and hostility connected with evil within (verse 8). This Psalm notices a leader of this wickedness and evil -- first Judas, then Antichrist.
-- 17. Notices first the Person, the humanity of Christ as a Jew, as in Psalm 22, then the Remnant which shall be, as in Isaiah 26:19.
-- 18. This verse takes in the Remnant as the nation, the great congregation (kahal rav).
Compare these two verses, which omit the brethren, and praise in the congregation, with Psalm 22:20 - 25. This Psalm may perhaps, give the example of how the Lord speaks in His own name, identifying Himself with the Remnant who walk with Him and in His Spirit in the latter day; see also verse 27, and indeed all through. Note this well.
-- 19. This first speaks of enemies -- Christ being thus distinguished with the Remnant. They are now "mine enemies" (o-y'vay). This verse is a sort of hinge to the difference between Christ in Person and the Remnant. The hope of the just is in Jehovah, for there is no refuge in the heart of man, for the fear of God is not there. But the exaltation of Jehovah against the pride and wickedness of man (the wicked) makes way for the outflowing of His goodness -- for what He is as God -- towards the sons of Adam. Verse 10 is the application of this to the present circumstances of Israel, by the Spirit of Christ. There is something large and magnificent, beautiful and sweet in this Psalm. It leads one forth from the sufferings which affect, into the wide scene, the garden of goodness, through which the streams of the fountain of life flow, through the means of those blessed and loving sufferings.
This is a very interesting Psalm, but there is not much to comment on in it. It is explained in the expression of L'evedh-Jehovah (to the servant of Jehovah). It is Christ in that character, as proposing to meet the wickedness of ungodly men, as to whom He felt that there was no restraint upon them, because the fear of God was not before their eyes, and His conferring with Jehovah, so to speak, as to this case. Unrestrained will is their character here, which is the greatest trial a man can be subject to, as the Lord says: "They have done unto him whatsoever they listed" -- "Likewise also must the Son of Man suffer" etc.; nor would He have suffered fully without this. The security of God's people, in such case then, is not in the restraint of the will of the enemies, but on our
dependence on the divine care under their unrestrained will. This is a most important principle; verse 1 is the thesis of this. The description is perfect and complete to our faith. In the meanwhile we are servants of the Lord (av'dey-Jehovah) (compare John 11:7, etc.), and so to act, and therein the Lord's will is exercised continually, compare Psalm 91; verse 9 is our joy meanwhile, verse 12 is deliverance. Note this Psalm.
The application of this Psalm to the Jews, as of faith, i.e., the Remnant, but manifested by their acting on this Psalm, is obvious, and its direct application to the land as the inheritance of blessing; see verses 3, 9, 11, 22, 27 and 34. The subject is plainly set forth in the three first verses, but there is more detail of direction as well as of promise. "Fret not thyself" -- "Trust" -- "Delight thyself" -- "Commit thy way" -- "Rest in"; then again, "Cease from anger". The reason in the general result to verse 20. Then there is a contrast of the principles, of their character also, i.e., of the wicked and good. Verse 24 resumes the instruction or thesis, and promise directly. The crisis of this Psalm particularly arises at the time that those that forsake the Lord, the unconverted Jews and their friends the Gentiles, seem to have the world with them. The Lord as a God of faith and hope is put in present contrast in verses 3, 4, 5 and 7, then again in verse 34.
The connection of this Psalm with the Remnant of the latter day, is as plain as possible; then connect Matthew 5 with its modifications.
-- 3. "And delight in faithfulness", literally "feed on".
-- 20. Gesenius under ya-kar, makes it "preciousness(see footnote) of pastures", instead of taking "karim" lambs; this seems more natural on account of (bea-shan) "into smoke".
Well then, "Fret not thyself", "The Lord knows" all this matter, and the way He leads the just -- His people. The full and spiritually instructive answer of the Spirit of Christ as viewing these things, and answering on the part of Jehovah, where and what the part and path of the saint should be. It is, as addressed to the circumstances, purely Jewish, but the spirit of it contains the most abundant and full instruction. If
one would lead the principle of life in it further on, into the course and circumstances of the people and kingdom of God, one should go to the Sermon on the Mount, our blessed Lord's then interpretation and application of this, introducing therein withal, as His service, the name of Father and applying it to the existing condition where His disciples were. May we be guided by the Spirit in the wisdom of the application of them to present circumstances, according to the eternal truth of God, and principle contained in them! "Fret not", "Trust", "Delight", "Commit", "Rest", "Cease from anger", "Fret not thyself"!
-- 28. "Saints" are khe-sed (gracious), the righteous, Jewish Remnant in patience -- meek; verse 11 gives their character in the midst of the power of evil -- verse 29 their intrinsic character before men as, on the part of God, owning God. Perfectness (tom), uprightness (ya-sher) the principle of His life; compare specially verses 37 and 33. The operation of this principle in grace is, in Romans 6, by resurrection; for the circumstances are not the same. Now we are in, and to be partakers of, the death of Christ, by starting from the power of the resurrection, having it all in Him -- their portion, deliverance here, still of the Lord in grace. "I have been young, and now am old", though true of David doubtless, is the Spirit of Christ speaking as conversant with the ways of Jehovah from Israel's youth, their birth in Egypt, till their then old age under Christ, or Antichrist, if then found. Mercy is not the proper subject of this Psalm, though mercy it be, but righteousness.
This Psalm, as noted before, is the looking to God to take up the despised Messiah's cause, against insulting and rebellious Israel seeking His downfall in the details of life; not the cry to God about His forsaking Him. Hence the deliverance of His darling (ya-khid) brings thanks in the great congregation before all Israel, as delivered there. It is within the limits of Israel, where He was dishonoured. There is no declaration of a name to gather a Remnant in a peculiar way as in Psalm 22.
-- 26, 27 give the two classes in Israel, in respect of Messiah's cause, very clearly.
-- 1. "Indignation" (ke-tzeph) -- from breaking out into anger. Both words are of discipline, but I suppose khe-mah (heat of anger) rather stronger.
-- 11. Ne-ga, "stroke", not "sore", see margin.
This is wonderful; but the comparison of it with Job (taking both as expressive of character) is full of interest and instruction. Every expression of Job's suffering seems concentrated, with less loquacity, with this remarkable difference -- there seems the sense of sin with the confidence of help, and that all His desire was before God. Job's heart was pride, which he wished was before God, and it was to bring to remembrance. What Christ was bearing is manifest, but He bore it in Himself. We may wonder indeed, and be astonished at Christ, when there was none to take pity on Him. The reproaches of them that reproached God fell on Him, because He was faithful unto Him, and of Him, and the bruisings of God's wrath fell upon Him because He was to pour out His soul unto death for these very sinners, and at once; for when all men deserted Him, and even His lovers and kinsmen stood afar off, His enemies surrounding Him, then it was also that, as to suffering, God also forsook Him and wrath had its course. It was this, as we have seen indeed, He deprecated in Psalm 22, and this was felt as in verse 3, though the very opposite to being charged as unrighteousness, as in Job. The comparison of this with Job is very full of instruction, see verse 6; he thought to stand in his strength with God, but see the Spirit of Christ in us, verses 9 and 2. Compare also verses 18 and 15, with Psalm 23:1.
Note these confessions are individual; Christ's entering into them in grace is another thing, which He surely did, in the whole depth of them, and for the Remnant.
Messiah, on the arrows of Jehovah piercing the people, makes confession of sin in their behalf, as being His. Then they are arrows of correction, yea, as Christ taking them in Himself. All is done -- they stick fast in Him, not the people. Jehovah bruises Him -- His soul is the butt for the arrows of wrath -- Jehovah must deliver. It is quite another thing now -- He must by virtue of this cry, deliver -- He cannot smite again, but as smiting Christ, and this cry being the testimony that He in love has borne it, is the necessary witness of sufficiency. It is His cry as smitten. The thundercloud spent, must roll away -- it could do no more afterwards -- and be discharged in blessings on those for whose sake the stroke was borne, which spent, as it were, its power. The cry raised which drew forth the love, the recognition of righteousness in Him who placed
it to the account of those for whom He bore the stroke willingly, drawn out against their evil -- He felt what the stroke of God was. In none else could it have been so honoured. As for earthly enemies, they were little matter here, but He would be open, as though the sinner before Jehovah, and declare this the Lord's perfection -- not conceal but bear the stroke and justify; compare verses 18 and 20. The position and character under the imputation of, and making the sin His, in the midst of enemies, of reproach, is most deeply instructive as to the position and character of Christ. In Psalm 39 it is therefore viewed as correction by the Spirit of Christ in the nation or Remnant.
This Psalm is the turning of the soul inward, on rebukes without, arresting all service of God. It is the Supreme God whom the rebuke affects, turning to the profit of man, in his Enos state, his helplessness as such, before the wickedness of men of will, and, though He gives power, it is His power, and when He gives not and subdues not the adversary, man can do nothing in His service. But then, under grace, it turns to the profitable testimony of the true state of things.
This is the song of Enos, as heard and delivered in that He feared, but revealing withal the Son as entering into that state, as explaining and able now to speak of His humiliation into it, according to its wisdom, and the counsel of God in it, as being (having triumphed) in the glory which He had before. Yet is it too a voice remarkably, and decidedly, in the Jewish Remnant; and note, His resurrection belongs to the Jews, i.e., as on earth, actually as His state. It would be too large a field to follow this here; suffice it to say, it includes His reign, not as sitting in heavenly places -- but it is an assurance of this unto all men. If we seek argument, let us see not only our Lord's, after the resurrection, but Peter's and Paul's in the Acts. The great congregation is the Jewish people at large -- Christ had not failed in testifying to them. The three first verses are a statement of the results of which Christ is the Witness as heretofore; the rest, the principles on which it went, and
circumstances which thereon necessarily accompanied it. It is a sort of comment, so to speak, by Christ on the whole transaction. Note, His Enos state was in connection with the Jewish Remnant, and includes His whole manifestation as to its actual associations and development, i.e., His Enos state was exhibited while a Jew, for it was also under the law, which was one of its grand trials, according to the very estate and subjection of man, quod nôta, before God's holiness, or He would not be put to full trial, and Christ accordingly was so placed -- born under the whole argument sub modo of Paul in the Epistle to the Romans.
This Psalm is the whole conduct of Christ throughout, and the explanation of it, on deeper principles, from its source, in the will and character and law of God -- He becoming a Servant. Of this, there can be no need of comment, for we have the Apostle's -- only note -- and it is quoted in the Epistle to the Hebrews, as other like passages.
-- 5. The way in which Christ in this Psalm takes part with Israel, though His eternal undertakings to do so are brought out in it, is very remarkable; compare this verse with verse 3.
-- 6. Rather "Thou hast dug ears for me", i.e., as the Apostle translates it, giving the sense from the Septuagint, "prepared a body", the place of obedience and servitude, where commands are received. It is different from Isaiah 50, that is the exhibition of the patient consequence -- here it is "digged" (ka-rah), there "opened" (pa-thakh). Christ's service among the Jews, glorifying the Father at all cost in verse 9 is very affecting. Verses 1 and 2 are the resurrection or waiting for it, instead of seeking present deliverance. Therefore in verse 3, "My mouth", "our God", for then He could join them to Himself. But the body of the Psalm is still His condition amongst them, and, as we have said, the real interpretation, meaning and power of it -- His expression of His mind, meaning, and conduct, and thoughts in it. This is most exquisite -- His thoughts and acts, not His feelings merely, as oppressed -- His perfectness.
-- 10, 11. These also are very affecting. The appeal of Christ, our Lord, on the faithfulness He had shown in declaring the character of God, Jehovah, in spite of all that the congregation (Kahal rav) was. The characters of integrity and sin, mixed all through here, are very definite and remarkable,
they leave a truth in the soul of every believer -- they are true efficiently only in Christ, however.
The Psalm is the interpretation in the wisdom of God, the expression of the meaning of all these circumstances. Consequently Christ is identifying the Remnant with Him, accomplishing the will of God -- faithful in all circumstances, and bearing iniquities, interceding thereon for the full peace of the people; the Remnant thus preserving Him given -- Himself their Substitute for anger, and He entirely dependent upon God as poor and needy, and waiting His deliverance under the stroke, as Paul says by the Spirit of Christ, as "poor yet making many rich", and again "so then death worketh in us and life in you", for he filled up that which was left of the sufferings of Christ for His "Body's sake, which is the Church".
I do not know that it is more than suitability, but it is striking how in this Psalm the Zevach (offering) and min'chah (meal-offering) are connected with incarnation, having ears (preparing a body) for the Lord, and the cha-ta-ah (sin-offering) and o-lah (burnt-offering) with His doing Jehovah's will (compare Hebrews 10). I am aware fire was applied to all, and blood sprinkling with the peace-offerings, and in Hebrews they are all thrown together the second time they are mentioned. Still I cannot help thinking there is suitableness, marking the o-lah and cha-ta-ah as that offering of the body once for all, which could not be disconnected from the life, as the purity and perfection of the Victim was needed and proved in obedience, and trial too, but was yet distinct. The rejection is general I admit fully, and all go on to or are founded on, if not expression of, Christ's death, but the two are specifically expressive of it. The "once for all" would not apply to the other two, because the peace-offering went on to our feeding on it, and the min'chah depicted His Person, though that was offered.
In this Psalm, though it be not the principal subject, yet the desire for confounding the enemies is found; the fourfold offerings are found too, to all which the incarnation and obedience of Christ are substituted. But while this gives the scope and purport of the obedience, the obedience of Messiah, His willingly undertaking the place of obedience, and Jehovah's will and service being His delight, is the object of the Psalm, not expiatory work. Observe, it is mutual -- "Thou hast prepared", "Lo! I come". In Christ's part there are two things, besides faithful accomplishment. "It is written" --
"in the Volume of the Book" -- it was in the divine counsels; His own willingness -- "Lo! I come". Then comes also, to fulfil it, His state -- "I delight to do thy will, thy law is within my heart", faithfulness in the face of the fuller congregation. This also, I think, twofold; first, moral righteousness -- "I have preached righteousness", but besides this, Jehovah's righteousness and faithfulness, and salvation and loving-kindness. This was different from simply preaching righteousness. He was faithful between right and man, and preached righteousness. But He pleaded also Jehovah's cause, His character and ways and faithfulness. Thus grace (chesed) and truth (emeth) came by Jesus Christ, but this was, as Peter says, "by the righteousness of God their Saviour". But then He feels the sins of the people.
This Psalm is the estimation of Christ, in His humiliation, as showing the real spirit a man is of, but as holding a certain character and therefore not exclusively applicable to Him. So the Lord, "Blessed are ye poor for" etc., and so Matthew "Blessed are the poor in spirit". It also describes the mind of the poor man under this humiliation, connected with the despite of the world -- the proved under it.
I think it may be very distinctly remarked that, though oppression may incidentally accompany it, the distress in the first Book arises from the wickedness of the wicked within, deceit, guile, absence of all conscience, hatred of the good carried recklessly out. The second Book is different.
This Psalm is the consequence of the recognition of Christ in His depression. This consequence being that, in the day of evil, that time of trouble which shall come, the Lord will deliver such an one -- "keep him alive", so that "he shall be blessed upon the earth"; compare here the remarks on the Lord's prayer as to "Deliver us from evil" in Matthew; not in Luke in most MSS. The Jewish character of the Psalm is here very plain also. This closes, i.e., the account of the recognition of Christ, thus utterly depressed -- the beatitudes, so to speak, and in Jehovah's estimation of Christ thus depressed (verse 12), "The Lord God of Israel is blessed for ever". "Blessed is the man that walketh", etc. -- "Blessed is the man whose sin is forgiven, is covered" -- "Blessed is the man who recogniseth",
or "owneth", "considereth", "pays attention to", Christ, that poor Man, in His utter, utter, humiliation!
-- 4. We have again this specification of Christ and His mind, as in Psalm 31; and note, I observe, the same in Christ in the Gospel, "And I say unto you" as in the parable of the unjust steward, the Sermon on the Mount, and the like. The full sense of humiliation will be recognised in verse 9.
-- 9. This is another example of the way in which a general expression is applied to the Lord Himself, without being a proper prophecy of Him. These moral prophecies, so to speak, have as much to be fulfilled as the circumstantial ones -- so in the Epistles to the Churches.
Nothing can be more affecting than this Psalm, and the thought that it is Jesus, the Lord, that is there. How true of the wickedness! And He to be in it! Alas! we have not fathomed the depth of this unwearied, this infinite, all-suited love, suiting itself to all our need in it, searching it out in suffering, "learning obedience by the things which he suffered" -- His enemies and His friends almost alike, but He perfect, and therefore the rather shown so in His trust in One, v'ani amar'ti (and I said).
It is distinguished as a blessed thing, to understand this poor Man. "Enemy" is o-yev. I have the same remark here as Psalm 35:19, the exhibition of Christ, or the Remnant united with Him in His affliction, puts the people, within now, into the character of enemies (oy 'vim). Here, as we have said, this Book, containing these things, closes.
This seems to me to be a complaint of the Gentiles, and therefore specially referable to the latter days. The Remnant are driven out.
-- 8. Here alone "Jehovah" is introduced till Messiah is brought in. And here it is confidence looking out of present circumstances. After Psalm 45 "Jehovah" is used.
The second Book of the Psalms is far more Jewish, properly speaking, treating not of exercises of soul in the midst of enemies in general and before God, but of enemies against Jewish people. There is no mention of resurrection, that I am aware
of, at all. Christ may suffer rejection, but it is rejection with His people as a Jew. I recognise what I before remarked, that it is those who have left the city, and are without, and look for Jewish blessing as being without -- those previously, it would seem to me, suppose the possibility of being with Christ in resurrection -- these would not -- the others have a special place, even as preserved on earth. All the ideas are, in this second part, as deprived of Jewish privileges, and then the God of Jacob is with them -- praise waits in Zion -- it is the judgment of the people, not, as I said, an exercise of the soul with Christ before God. Psalm 42 - 49 give the historical scope of this, and Psalm 50 its judicial conclusion; afterwards come the sentiments and circumstances of exercise through which they pass, and Christ withal sympathising in suffering with them. Compare Psalm 14 and 53, which are the link, at the same time, as to the position, of the same wickedness which has been against them; Psalm 51 is the repentance, it would seem, after the manifestation of Jesus, when the Spirit of grace and supplication is poured on the people; so Psalm 50, God has called the people to judgment.
Note all this Book is, though of the Remnant driven out, yet still of the people with whom Jesus had been associated in His life here below. He knows what it is to be outside the Camp -- the Holy City -- and, though Himself crying to God from the ends of the earth (land), to interest Himself in that which was within the city, for, however wicked in their hands, to Him it was the City of God. Hence so much that is still personal though Jewish. They are cast out of Jerusalem when Antichrist is there, but He is with them cast out, and it is still to Him Jerusalem, known in His heart's desire. Hence in Psalm 69 He looks at the condition of His enemies as acting, when God had smitten Him (and the residue), as adding to His affliction. It was not deliverance from Jehovah, when they surrounded Him as in Psalm 22, but, as taking the place of guilt, and smitten of God, He presents the iniquity which oppressed Him, and counts on God saving Zion, not on praising amidst His brethren. The servants of Elohim will inherit it.
In this Book we have evidently the time of the great tribulation, with those features of the sorrows of Christ which have specially this character, so that He went through it, and applies the exercises of His soul to intercession for His people, the residue in that day.
In the first two Books we find the Remnant, and so Christ, driven out, no longer enjoying the public service of God The second Book, particularly, marks the Jews as concerned in this, the nation lo chasid (not mercied). Psalm 42 is more general, and applies to other enemies and the great oppressor. Psalm 44 to 48 give the pleading of the Lord, on to full restoration. Psalm 49 is the publicly announced moral on it. In Psalm 50 we have the public summons, of God from on high, to judgment, which is apart, not the progress seen and followed by the Remnant on earth. God issues and enters into the scene, and the heavens declare His righteousness -- He calls to heaven above as well as to the earth beneath. Psalm 51 gives the moral estate of the Remnant, humbled and contrite, owning its sin, not merely feeling the oppression, so that there is moral separation. After that we have the state in which things are in that day, and in the city also, so that the Remnant of the woman's seed have their portion also here.
In the Psalms which follow, we have the strongest expression of the deep and terrible sorrow in which they will be, but at the same time we find Christ Himself as having passed, as to the distress of it, there, and thus entering into it with them. The tribulation of that day is part of the grand conspiracy against His authority, of which He felt all the force in the acutest way. We have the power of the antichristian tyrant, and the malice of the rebellious Jews; Psalm 55:13, 14; 59: 11; 62: 3, 4; 63 (all); 52; 50 and 55: 9, 11. In Psalm 53 we have the character of the wickedness, in extent, which the Apostle applies to the Jews. From Psalm 60 the light breaks in more clearly, and in Psalm 65 praise is ready; God has only to give the occasion in fact -- a beautiful and touching thought, furnished by the Spirit! In Psalm 66 the deliverance is celebrated, and in Psalm 67 the blessing on Jacob -- the means of making known God's way, and bringing blessing to all the earth. In Psalm 68 God's blessing in Israel and on Israel, as rising up for them, as ever with the ark, is celebrated and, while applied (verse 6), to the establishment of the residue and judgment of the wicked, it is traced to the exaltation of Jesus on high (the Lord who had erst conducted them through the desert) that He might dwell among the rebellious in grace. The full triumph of blessing, through judgment, is then celebrated by the sorrows of Christ, even to death, from the
hands of these wicked Jews. Psalm 70, also, is the effusion of a rejected Saviour, but in love to the Remnant.
I have not a very clear idea of the mind of God in Psalm 71. It is clear that the Spirit looks to the setting aside the power of the unrighteous and cruel man. It is the language of Christ, but as taking up the position of Israel and speaking on their behalf, i.e., of the Remnant according to the position of Israel -- this I suppose to be the application of "old age". They look for deliverance because God had always been their help, and they counted He would not reject them now at the close of their career. He had always instructed them, and they look to be vessels of His knowledge now to those to come. The Spirit looks for the definite setting aside of the power of the usurper. The result is judgment given to the King's Son -- a Psalm which needs no comment, and closes the Book.
The occasion of Psalm 71 may have been perhaps Adonijah's rebellion in the extreme old age of David, introducing Solomon; at any rate, we have the seed of David, and, as to the people, no strength, none shut up nor left.
From Psalm 42 to 49 we have a distinct subject -- the local circumstances and state of Christ and the Remnant, when Antichrist possesses, and after he is turned out of and they are again in Jerusalem. It is not now Christ or the Remnant in Jerusalem, but driven out, separate -- separate from the wickedness -- triumphed over by it, and now thirsting after God -- thus in separation.
Up to Psalm 42, except Psalm 16, in which Christ takes His place with the saints as Man, all the Psalms have been as in Israel, i.e., addressed to Jehovah as such. Psalm 16 is specifically Christ taking His humanity, His place as it were as a Saint, amongst His brethren, there at once addressing Jehovah. Now we come to a Remnant cast out -- out of the place of promises -- their faith (the evidence of life) being in God at any rate; see also Galatians 3 and 4. They are of Korah, not David -- poor, shorn, and cast off Israel.
Briefly then Psalm 42 is complaint of the Gentiles.
Note there is the same mixture of enemies without and within, in Psalm 42 and 43, as observed before. In Psalm 42, the Remnant are driven out; God, in the loss of all present portion with Jehovah, is their Hope. Their acquaintance with Him therefore more deep -- so indeed necessary. "I had
gone with the multitude"; it was a different thing now. Jehovah is matter of hope only. The progress in verses 3 - 11 has been observed heretofore -- "Thy", "my", and "Thy God" added. The nation in Psalm 43 is lo chasid (not mercied), nominally it was chesed (mercy).
From this Psalm then to the end of Psalm 49, we have a collection of Psalms, as noticed heretofore; Psalm 42, 43 and 44, showing the position of Israel as driven out, whether by Gentiles or Jews -- the recollection of God's power of old, and the faithfulness of the Remnant in the midst of the suffering; Psalm 45 Messiah introduced, then the God of Jacob owning the Remnant -- the Remnant exalted of God in presence of the earth; Psalm 48, God in Zion, and what they had heard of, now fulfilled; Psalm 49, all this is the judgment of man as such -- such is the moral of it. From Psalm 50 we have the details of relationship between God and Israel in all this matter.
Note the deep and blessed instruction from a comparison of this Psalm with Psalm 63 and 84. In all they are "athirst" before God, but see the difference. In this Psalm they had been driven out, accustomed to go with the multitude, with a voice of joy and praise, with them that kept holyday. His desire was the need of what he had not got, he was panting like a thirsty hart after the water-brooks. He was taunted as to the public enjoyment of Him -- "where was his God?" He had lost the outward manifestation, the common joy. The soul may lean upon that, and in our case unconsciously depend much on it, drink at the streams and pools. He wanted to appear before God; when he remembers these things, he pours out his soul in him. His soul was cast down, still he hoped in God for that which was to come.
In Psalm 63 he is quite in the wilderness, but it is another thing. He also is athirst for God, but it is for Himself, as he had known Him in the sanctuary. He was in a dry and thirsty land where no water was, but his soul was dealing with a known God, and with Himself, not with the joy that surrounded Him, or even appearing before Him, desirable as it was.
He begins with God then, asking God -- "Early will I seek thee". It was a longing for Himself. Hence, bitter as outwardly his life was, he could bless while he lived, because Elohim's loving-kindness was better than life; nay, his soul would be satisfied as with marrow and fatness, and his mouth
praise Him with joyful lips, when he remembered Him on his bed. In all loneliness, he had this ineffable joy of feeding on and delighting in God. It was not: "When I remember these things, I pour out my soul in me" but "My soul is satisfied as with marrow and fatness ... when I remember thee", having none else. Thus taught to be satisfied with, and to lean on God, to find his all in Him.
In Psalm 84, he is returning, perhaps through the valley of tears, to fuller communion, and from his knowing God Himself -- not only the joy of going with the multitude -- he can say "How amiable are thy tabernacles" but it is the desire from delight, not from loss, learned in Psalm 63. "My soul longeth, yea, even fainteth for the courts of Jehovah; my heart and my flesh crieth out for the living God". The sparrow had a nest -- surely God's own saint would not want one, even the altar of God, where he could adore Him that was the home and resting place of his soul -- his nest.
Hence the house became a sure place of joy, but it was from the knowledge of God. Such was his sense of what God was, that he knew that they that were dwelling in His house would be, could not but be always praising Him. Hence the way there, through the desert, through the valley of tears, had itself its character of joy. God was fully confided in, known -- the soul's strength was not in the multitude, but in Him; the valley of Baca is turned into a well, rain from above fills the pools, if there is none from beneath. Such will go from strength to strength, till they appear before God in Zion; that was his desire in Psalm 42. But what a difference, now that he knows, and draws his joy immediately from God! It is good to be deprived of all, in such sort that God may be so necessary, that we may find an infallible spring of joy and strength in Him, and so be able to enjoy His goodness with others.
And note too the difference of Psalm 42 and 63. In the former, the saint was cast out, and was thirsting after God, and to appear before Him. Men were saying in the oppression of the godly: "Where is his God?" i.e., circumstances seem to say it was all no use. Faith then thirsts after, and looks to Him, pleads with the soul, and the soul says to itself: "Well, you have lost all, but hope in God. The health of His countenance will be there, and yours lightened up". It ends with "the health of my countenance and my God". It is by being
weaned from circumstances, cast on God directly, and on God as his portion too. Psalm 63 begins here: "O God, thou art my God". And here it is a settled thing, not that the soul has lost anything here, nor even the fellowship of the saints, true loss as that is in its way. It knows itself to be in a "dry and thirsty land, where no water is". The divine nature, as such, has nothing in this world; there is no water for it there, but it is earnestly and with energy directed to what is its necessary and one object -- God. So Christ, who came down from heaven, could not (save His own grace) find anything in this world, but He had seen God the Father's glory in the sanctuary. There all His thoughts centred; even as Man, through divine union all His desires were there. So we, for we have known God in Him. It is the proper, diligent search of the soul from its own desires, and this is very blessed -- a true divine association with God. We joy in God, and He has been, as an Object of delight, perfectly revealed. It is settled that God is its God, no question or cloud there -- it is a known relationship in which it is at home. Then there is the unhindered, earnest longing of the divine nature in us after its true and one Object. He is, besides, our Safeguard, "The shadow of his wings", and help and upholding in the way.
Thus, athirst for God, i.e., directly, because of what He is as our delight, as partakers of His nature, our soul will be satisfied as with marrow and fatness, so that, while we live where there is no water, we shall praise with joyful lips, for while He is enough to awake and draw earnest and longing desires after Himself in His own blessedness, yet this leaves the feeling in the soul at the present, "His loving-kindness is better than life", and therefore he who is "of all men most miserable", can "rejoice always". Psalm 87 also speaks of the same longing, but is also somewhat different.
Psalm 42, 84, 63 and the end of Psalm 16 may be taken in this succession, as showing the relationship of the heart with God. The first, distress and longing after Him; then circumstances of joy and blessing which surround Him where He dwells, towards which we are going. Then intrinsic delight in Him; and lastly, the fulness of joy to which one arrives in His presence, in which intrinsic delight in Him is satisfied, and there only. The last is personally Christ, as we know -- but through Him, ours too.
This seems a complaint of the Jews; that it is the complaint of the godly in the latter days, I cannot doubt, compare Joel 2:17. But we must always remember that Christ fulfilled these sufferings in His own Person (especially as far as the elect are concerned in them) and therefore was, on the one hand Witness in them of the faithfulness of God for others to act on, and thus able to help (Hebrews 2), and therefore can speak them in His own Person. This, however, is of the Remnant, more especially of themselves; it is not, observe, l'David (of David). It is complaint of Israel.
This is the voice of the Remnant arguing, from the faithfulness of faith, that it was the Lord and not their own arm which had delivered them -- that the same Arm could deliver through any circumstances. It is spoken under the apparent utter dereliction of the latter day, i.e., the time between their outward prosperity, in which the wickedness of the Jews had grown up in the Land, and the full blessing of Immanuel's deliverance, when the latter day enemies should then come up on the Land, and the Remnant should, between them and the ungodly Jews, seem to be deserted. Paul quotes it as evidence of the portion of the Remnant. And as the Holy Ghost recognises it as the portion of the accepted Remnant, and the voice of the Spirit in their mouth, it was evidence of anything but their rejection, and thus the testimony of evil becomes the evidence of acceptance, to secure their faith, of those on whom the evil falls when it comes; so the Lord, "These things I tell you before it come", etc. This is a gracious arrangement of God. The written sufferings are evidence of the acceptance of those on whom they fall, when their faith might be taken, so that "Out of the eater comes forth sweetness", and "We are more than conquerors", etc.; and so I have found it in beginning my course in these Psalms in sorrow.
This Psalm is on the inroad of Gog, I apprehend, which drives the unbelieving Jews into collusion with Antichrist. It is the display of their condition in comparison with former enemies, but now a separated, faithful Remnant, not mixed with the national sin, though smitten "in the place of dragons"
-- the happy effect of judgments there, better than with sinners united to them.
I remark, in this Psalm, God only is acknowledged King; Psalm 45 brings in Messiah, Christ revealed -- faithfulness to God only is pleaded before -- known as Man, all blessing comes in. Psalm 44 itself is a positive point of progress, for God is owned. As separated to Him as the only Power, the character of Christ then is clearly shown. The queen is Jerusalem. The discovery of who God is then comes forth in declared and promised covenant mercies, but as mercies, see verse 26, and therefore Jehovah of Hosts is now known; and, though God be spoken of, Jehovah, Most High, in covenant and special relation in His own place, is fully known (Psalm 47), and thus Psalm 48 praises Him as such. The establishment of Zion, in her own place, is very remarkable.
The subject of this Psalm is the triumph, reign and union of Christ with the Jewish Remnant. It seems to me the Spirit as in the Remnant. It is Christ as the Head of the Jewish Remnant, as King -- the full spiritual recognition of Him. Verse 10 manifestly turns from the celebration of Christ the King, to address just admonition to the Jewish Queen, or Remnant, at His right hand. This is, manifestly to me, the Jewish Remnant in its perfect state, but it is as received in the way of grace, and therefore a daughter, and to forget her father's house. The whole question once argued between Christ and the professors of that company -- the people who are to praise her thus restored, are the nations (ammim), the gathered converted Gentiles of the latter day, or new day rather. Having these points determined, the Psalm is manifest in its contents, and full of the richest matter. It is the union of Christ with the Jewish Remnant, in its proper character, with the glory of both celebrated by the Spirit. Righteousness is the character of Christ as a Jew, so therefore "God, thy God", etc. It is prophetic, and the voice, as of the Remnant who did not see His glory as a present thing, to the Jewish company as called to Him in the latter day, and recognising His glory in Spirit when so coming, and consolation for Christ as the real mind of the Spirit in His humiliation, for thus spake
"the groanings which could not be uttered" of Simeon and Anna, and all those who looked for, etc., and were so interpreted by God.
-- 7. "Lovedst" -- "hatedst". Note here it is not "Jehovah", covenant title, but the essential nature and character of God, as such. It is God's righteous judgment of the path of the Messiah; compare Psalm 22, "My God, my God". There was relationship, but as God Himself, and according to faith in what He was. When personal relationship was spoken of, it was "Father", not "Jehovah" the covenant name with Israel. Here God righteously meets what He was.
-- 13 - 16. Mark the character of consequent grace instead of successional title. I am more inclined to think "the virgins her fellows" to be the cities of Judah than anything else. Psalm 49 is the action of this, on a great principle of what God is, on the world -- the resurrection of Christ the only power over it, for us. Psalm 50 unites the two, and judges the case of Israel, not for ceremonial but moral faults; compare Isaiah 43. Psalm 51 is the full confession of Israel on these grounds including the guilt of Christ's death -- confession upon the deep principles of truth of God's character -- a new birth needed, and even desired with understanding in its fruits, as in John 3; compare Ezekiel 36 "at large" being the hinge of it, and the desire of the presence of the Holy Ghost consequently, though when Zion is restored He may well offer sacrifices of praise, purging is desired before comfort. Psalm 52 is the triumph of the Spirit of Christ in the goodness of God against Antichrist -- the mighty man in his own will and strength. The contrast with Antichrist is remarkable.
-- 16. This is characteristic of Christ and spiritual energy come in; compare verse 10, the past of nature as of tradition are alike left. If we look back, it is only at a suffering and rejected Christ, and at the grace that gave Him, see Philippians 3:13, 14 -- this is not nature.
The King is introduced, revealed, as it were, to them in an instruction when the Spirit has put this into the heart of the "ready writer" -- the spirit of revelation in knowledge of Him. Immediately thereon (Psalm 46) comes deliverance -- the Remnant being thereon the nation, the Lord of Hosts with them; the triumphant consequence in summons to the world (Psalm 47) and (Psalm 48) the praise, in the city, of their joy;
compare Psalm 42:6; 48: 9; 44: 1; 48: 8, and I may add 48: 2, with Psalm 45:14, with Psalm 46:10, et seq, with Psalm 47 more generally.
Psalm 45 is remarkable in another sense -- the special introduction of the Person of Messiah -- the Jews, Jerusalem was the Lord's wife, see Isaiah 50 (the Church is not that yet -- she will be the Lamb's wife) and He was her King. But He came and was rejected -- came suitably and lovingly, in most loving condescension to her state, and they were proud and wicked, and were divorced, divorced themselves; so spoken of Psalm 44, but then in righteousness they are there cast off, smitten into "the place of dragons", hence, in the Remnant, repentance towards God, hence receiving the Spirit, i.e., listening to the Spirit -- of Christ as a Spirit of prophecy. Then Christ revealing Himself to them as their King, and therefore it could be in grace. Hence the recognition of the Person of Christ is the great thing -- that that Man, come in grace and therefore known in grace, is the Lord. So we find in Zechariah, "They shall look on him whom they have pierced, and they shall mourn". The previous work is seen in Isaiah 50 at the end, and at the beginning of Isaiah 51. "Fearing the Lord, and obeying the voice of his Servant". But this shows, i.e., these Psalms, how the Spirit of Christ, as He who had suffered, was in all their griefs, in all their afflictions, afflicted as afterwards they will find, knowing their path, and putting Himself in their sorrow, leading the blind by a way that they knew not -- the process of misery, under God's hand, leading to moral profit and truth -- the discovery of where they were, and then the discovery of Christ, producing joy and triumph, and results themselves to be celebrated as the accomplishment and more (in grace) of all old promises. This was the wonder also of Paul. In fact such a process passes in every converted soul; compare Galatians 4:27.
This Psalm is the song of the Remnant, in the turning point of the circumstances of the latter day, that the God of Israel was, and had proved Himself to be their God -- that He was true to them as His chosen -- the exercise of faith, on the deliverance and interposition of the latter day, recognising God, and so putting themselves into the position of His people.
This Psalm -- the triumph of the Remnant -- is quite plain and calls to "all people". Verse 9 is the only one which calls for enquiry, and the expression is a very interesting one, though, in the first instance, the construction is difficult. "People" is ammim, a word we have often noticed -- Gentiles, brought in, having the name of a people. Now, on re-forming the Jews, or ever He was aware, His soul set Him in the chariots, "Thy people willing" (ammi nadiv), so here the willing people (n'divi ammim, the princes of the peoples) are gathered together, for "To him shall the gathering of the people" (ammim) "be". The difficulty is the apparent disconnection of "people" (am), but it is, I suspect, as ever, in the Hebrew, the strength of the sense -- they are gathered into unity with the people of the God, of him who received as his name "The father of many nations". It is the exaltation of the people (am) of the God of Abraham -- the people of the Jews; that they are brought in, under the then pressure of God's calling power, into blessing and gathering, so that He should be God of the whole earth (Elohey kol-haarets) Isaiah 54:5. "Gathering" is one of the names of Christ -- "gathering into one the sons of God" (B'ney Elohim) that were scattered, and then of all, as here, or "earth" in Israel, for the shields of the earth belong or are, in fact, now to God, who is greatly exalted, for "the Lord alone shall be exalted in that day". God is the "Shield" of Abraham also, therefore gathering in heaven and earth all into one. It is a very interesting Psalm; kol-haaerets (the whole earth) is its title, along with being sung by them, l'mal'kenu (to our king).
This Psalm also is manifest; it is the destruction, or disappointment of the Antichristian confederacy, and enjoyment by the believing Remnant of their former, but renewed mercies -- "As we have heard, so have we seen". Nothing can be more touching than verse 9. Verse 10 is worthy of notice; His name is what indeed God is to His people, as revealed to their faith, but it is, and has been matter of their faith and reliance upon Him, but now He had accomplished that which His name declared.
This Psalm seems to me an address of the Spirit, in the mouth of the Remnant, in the latter day, I think flowing from the state of the Jews who have taken, unbelievingly, the promises in a merely earthly way, and therefore not of God, i.e., who are living at ease in Palestine, but also as to the ungodly Gentiles who think to have the world in possession. It is however the security of the world che-led (this age -- transitory character of time) which passes away as a moth pilling a garment. It is the security of the people of God, being redeemed from the power of the grave which would gnaw upon and destroy the hope and security of those who are not God's. It is enabling faith to say what the Lord said of the Remnant, "Blessed are ye poor" -- it is the instruction qualifying our faith to unite in that expression of the Son of man. The mas'chil (causing to understand) the contrast between the world's attempt to build itself, selfishly and individually, a house, and the redemption of the Jews and rejected godly ones is simple and manifest. The redemption from the power of the grave does not affirm resurrection, but deliverance from it.
This Psalm is the actings and principles of God, towards Israel, at the time of God's showing Himself. The thesis is manifest. The application and force of the argument towards Israel, as to its condition intermediately, is very plain. It is the summons of the saints -- witnesses of God's righteousness intermediately -- and Israel thereon brought into question, with the assertion however, and founded on, "I am God, even thy God", when God manifests Himself, when God is Judge Himself. It is the judicial act, wherein the saints, in covenant with God in Christ, are assessors, and the Jewish people, His earthly company, called up to plead when God, the God of the Remnant of the Jews, speaks, and comes, calling the earth from the rising up of the sun to the going down of the same. It is applied to the distinction and ordering of those who recollect and forget God among the Jews, in warning for that time. To verse 6 it is the forming of the session, then from verse 7 it is the stating of the pleading on God's part.
This Psalm brings out the great scene of judgment, and
celestial glory, connected with this -- the great summons fulfilled in the coming of Christ, to which, of this part of it, Zion is the centre, and in fact to the world here treated of. The whole of these Psalms take in the circumstances of the Jews pre-millennial, i.e., their real condition after being driven out by Antichrist -- without the gate with Christ; thus forced upon "the place of dragons" -- not being communion with sin. At last, through the intervention of Christ, bursting forth into all the splendour of Christ's coming, in millennial day, before the world, and from the heavens and over the earth; see verses 5 and 6, and also 4, and indeed the commencement entirely.
After the general statement, and the bringing in of Messiah, we have the judgment of moral evil when the heavens declare God's righteousness, and God is Judge Himself; and then (Psalm 51) the confession of the Remnant (as of the nation) including the death of Christ (verse 14). Then details are gone into, as usual, and the feelings which are the effect of the evil one's power, and, though the principles are the same, yet it is no longer so much moral discernment in the midst of the ungodly, as the breaking the covenant, and the power of the ungodly one. Evil is open and unashamed -- holds its head on high. In Psalm 50 Jehovah judges out of Zion, but bringing in heaven to witness the judgment. It is on the ground of godliness, not sacrifice. In Psalm 51 sacrifice is dropped also, and true inward contrition, reaching to the acknowledgment of the death of Christ, is shown in confession to God.
The application of this to the sin and restoration of the Jews has been observed by others, and the mere carrying this idea through the Psalm, will give its application too obviously and forcibly to need comment. There are some points however of which I am not at present master -- for example, is there any type in the circumstances, and what?
The confession of sin in this Psalm is most complete in its principles, profound in the sense of their transgressions; and "shapen in iniquity", misery begins -- sacrifices of righteousness close the purpose.
-- 4. This is Jewish properly. Their sin was entirely against Jehovah, and Jehovah could pardon it. The sin of the Gentile economy was much worse, against grace and the
revelation of grace by the Spirit when possessed amongst them. They had all manner of sin -- sin after illumination -- not as Peter says, "In ignorance ye did it". Therefore Paul, in Romans 3, concludes the just judgment of God -- He receives the Jews, and judges and condemns the world; here the Church is prerogatively saved for heavenly places. The summons of Psalm 50 is in fact answered in this Psalm.
Remark the difference and connection of these two Psalms. Psalm 50 is God's judgment. It takes up those who have made a covenant with sacrifice. God is Judge Himself, and judges His people in order to shine out of Zion, and call all the heathen up thither. But while He gathers His saints by sacrifice, in judging Israel He owns none of theirs. He rejects all ceremonial service, and requires real righteousness, setting before them what they have done. In Psalm 51 is the people's (the Remnant's) confession after this. Here we find sin in the heart fully judged -- it owns indeed the sins, and then, when reconciled, will teach others, but blood-guiltiness, in respect of Christ, is owned. No outward legal sacrifices offered (they would have been, if acceptable) but a broken heart. That is, though Israel be guilty of Christ's death, they are here taken in God's judgment on their own ground. They are judged for ungodliness, practical ungodliness in their pretended boasting in law In the saint's confession, inward sin is owned, and inward divine teaching and grace looked for, and Christ's death owned, indeed all the blood shed, but especially Christ's death. God's mind is understood in the former Psalm -- plain conscience looked for in a people pretending to be religious. Previous legal relationship only in moral reality in Psalm 50, and heartfelt need of God, and Christ's death in the divinely touched Remnant. What God does not require, the divinely taught mind does not offer -- what must be in relationship with God, it looks for from grace. The ungodly offer what God does not want nor heed -- fails in what conscience ought to know -- and, as to Christ's death, never is aware of his guilt under it through hardness of heart. The contrast is very distinct.
I see nothing especial to remark in this Psalm. It is the helpless but perfect assurance of the believer -- the beloved, in the Remnant, contrasted with the enmity, presumption, and
therefore destruction of the last enemy, the Edomite, and its consequences. It is simple and pointed.
We have the energy of the Spirit of Christ, risen up after Israel's confession of sin, to contrast the position and character of Antichrist and the righteous Remnant -- in fact of Antichrist and Christ in Spirit. Violence, self-confidence and deceit constitute the character of the man of the earth -- the contrast is dependence. This is always the character of Christ in the Psalms.
I do not think this Psalm and Psalm 14 are the same thing; that is the blessing of the faithful Jews by the Lord in spite of the ungodly -- this is the destruction of the ungodly Gentiles also by God. Compare Psalm 14:5, and verse 5 of this Psalm.
The thesis is in verse 1, "the fool"; the folly of saying "There is no God", proved by God's being in the congregation of the righteous. This, in His character of "the Lord", by His confounding and scattering the camp of their enemies, proved there was a God, and proved it to them.
This is a remarkable Psalm from the connection between the evil ones of Israel and the enemies, and the position in which they find themselves. We know from the Apostle (Romans 3) that those under the law, Jews, are spoken of. But the principle averred of them, stating a general principle is "No God" -- God's judgment, looking down, is "None that doeth good, no, not one". It is, in effect, the revelation that, when God looked down He found no good, not even in the Jews -- His people nominally. This always true, then manifested -- He views them as God, not in Jerusalem but looking down from heaven at men; for Israel are lost, as men thence, and indeed Lo-ammi. It is every one -- man bn'ey Adam (the sons of Adam). "The workers of iniquity" is the general character -- the Jews are found in it. In Ezekiel 34 the conduct even of the Jews may be seen -- it left Him a "prey to the beasts", the heathen. "My people", the Remnant are called here in effect, according to Psalm 46, consequently they, the unrighteous Jews, were in fear where there was no need for fear. The sinners in Zion are afraid, though they have made a covenant with death, and are at agreement with hell. But there was no need to fear from this pride of men, for God scattered the bonesTHE PSALMS(see footnote)
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