The events which we have been considering, at the close of Kings and Chronicles, were deeply significant. The throne of God was no longer at Jerusalem. God had fulfilled His threat of casting off the city which He had chosen. He had bestowed the throne of the earth upon the Gentiles (Daniel 2:37). Not only had Israel failed under the old covenant, and rejected God (1 Samuel 8:7), so that God was no longer their king; but even after grace had raised up the house of David to sustain the relations of the people with God, under the rule of that house everything was entirely corrupted by sin; so that there was no more remedy, and God had written Loammi (not my people), as it were, on the forehead of a people who had forsaken Him. The counsels of God cannot fail; but such was the sad state in which the relationship between this people and God stood, if it can be said that a judgment like this allowed any relationship still to exist. So far as it depended on Israel, on man, all was lost. The consequences of this, with respect to God's dealings, were of great importance; they were nothing less than His taking His throne from the earth, casting off His people for the time as to His earthly government, and transferring power to the Gentiles. Man, in probation under the law, had failed, and he was condemned. He had been sustained in the way of grace through means which God had granted, in the family of David, for his continuance in the enjoyment of the blessings granted him, and he had failed again. Kingly power was in the hands of the Gentiles, and the people were under condemnation according to the old covenant.
But God now brings back a little remnant, that the true King might be presented to them, and causes the temple to be rebuilt in its place, according to the promises given by the mouth of Jeremiah, and at the request of His servant Daniel.
The latter, indeed, still at Babylon, had a deeper sense of
the real condition of the people, than they had who were rebuilding the temple, and received also much more extensive information as to the future destiny of Israel and the intentions of God respecting it. But a due appreciation of this return from captivity also is not without importance, since it is evident that the understanding of God's dealings with respect to the restoration of Israel, and the coming amongst them upon earth of Messiah Himself is connected with this event. It was the will of God that there should be some respite. The current of His purposes, however, concerning the times of the Gentiles, and the position of His people, was unaltered. They were still in subjection to the Gentiles. (see footnote)
It is Cyrus, king of Persia, who commands the people to return to Jerusalem, and to rebuild the temple. A type himself in some respects, of a far more glorious deliverer, he confesses Jehovah, the God of Israel, to be the true God. He is "the righteous man, raised up from the east, who treads down the princes like mortar". Called of Jehovah by name for this purpose, he favours Israel and honours Jehovah. Distinguished and blessed by the favour of the mighty God, a man whose conduct was certainly under the guidance of God, his personal character did not interfere with its being the times of the Gentiles, notwithstanding that God had put it into the heart of one of these Gentiles to favour His people. The word of God, by Jeremiah, is fulfilled. Babylon is judged, a characteristic event of all importance. But, in fact, that which still exists is a prolongation of its power. The seat of the royal authority which God bestows on man is a city which is not the city of God, which is neither the earthly Jerusalem nor the heavenly. The house of David no longer holds the sceptre entrusted to it.
It is true that the rod of the tribe of Judah is preserved, in
order that "the Branch" of the root of Jesse may be presented to this tribe. But the power of the Gentiles still continues; it existed even when the Messiah was on the earth, and the Jews had to be commanded to render unto Caesar the things that were Caesar's. The presentation of Jesus, the true Messiah, was but the occasion of fully demonstrating this in the cry, "We have no king but Caesar".
Nevertheless, God still gives the people -- guilty under the law -- an opportunity for the exercise of faith. Let us examine the principles that characterise the energy of the Holy Ghost in the people at the time of their return.
The first thing to be observed is that, having felt what it was to have to do with the Gentiles, and having experienced the power and wickedness of those whose help they had formerly sought (the unclean spirit was, in this respect, gone out of them), the children of the captivity resolve that Israel shall be an unmingled Israel, and proved to be so. They are most careful in verifying the genealogies of the people, and of the priests, in order that none but Israel should be engaged in the work. Formerly one priest succeeded another without previous examination; genealogy was not verified, and children came into their father's place in the enjoyment of the privileges which God had granted them. But Israel now, through the great grace of God, had to recover their position. This was neither the beginning of their history, nor the power suited to the beginning; it was a return, and the disorder that sin had brought in was not henceforth to be endured. They were escaping from the fruits of it, at least in part. What had any but Israel to do there? To mark out the family of God was now the essential thing. Deliverance from Babylon was their deliverance. It was this family, or a small remnant of it, which God had brought, or was bringing, out from thence. Thus, even amongst those who had come back to Judea, whoever could not produce his genealogy was set aside; and every priest with whom this was the case was put away from the priesthood as polluted, whatever, as it appears, might be the reality of his qualification. Divine discernment might, perhaps, recognise them and their rights another day; but the people who had returned from captivity could not do so. They were a numbered and recognised people. They dwelt each in his own city. It was weakness, no priest with Urim and Thummim, but it was faithfulness.
In the seventh month, (see footnote) the children of Israel gather themselves together at Jerusalem, each one going up from the place where he dwelt. The first thing which they do there, under the direction of Joshua and Zerubbabel, is to build the altar, to place themselves under the wings of the God of Israel, the sole Help and sole Protector of His people; for fear was upon them because of the people of those countries. Their refuge is in God. Beautiful testimony of faith! precious effect of the state of trial and abasement they were in! Surrounded by enemies, the unwalled city is protected by the altar of her God erected by the faith of God's people; and she is in greater security than when she had her kings and her walls. Faith, strict in following the word, confides in the goodness of its God. This exactness in following the word characterised the Jews, at this time in several respects. We have seen it, chapter 2: 59 - 63, where some could not shew their genealogy; we find it again here, chapter 3: 2; and again in verse 4, on the occasion of the feast of tabernacles. Customs, traditions, all were lost. They were very careful not to follow the ways of Babylon. What had they left except the word? A condition like this gave it its full power. All this takes place before the house is built. It was faith seeking the will of God, although far from having set everything in order. We find, then, no attempt at doing without God those things which required a discernment that they did not possess. But with touching faith these Jews exercise piety towards God, worship God, and, as we may say, set Him in their midst, rendering Him that which duty required. They acknowledged God by faith; but until the Urim and Thummim should be there, they placed no one, on God's part, with the object of giving some competency to act for Him, in a position which required the exercise of God's authority.
Having at length, brought together the materials which the king of Persia had granted them, the Jews begin to build the temple and lay its foundations. The joy of the people, generally, was great. This was natural and right. They praise Jehovah according to the ordinance of David, and sing, (how well it became them now to do so!) "His mercy endureth for ever". Nevertheless, the ancient men wept, for they had seen the former house, built according to the inspired direction
of God. Alas! we understand this. He who now thinks of what the assembly (see footnote) of God was at the first will understand the tears of these old men. This suited nearness to God. Farther off, it was right that joy, or at least the confused shout, which only proclaimed the public event, should be heard; for, in truth, God had interposed in His people's behalf.
Joy was in His presence and acceptable. Tears confessed the truth, and testified a just sense of what God had been for His people, and of the blessing they had once enjoyed under His hand. Tears recognised, alas! that which the people of God had been for God; and these tears were acceptable to Him. The weeping could not be discerned from the shout of joy; this was a truthful result, natural and sad, yet becoming in the presence of God. For He rejoices in the joy of His people, and He understands their tears. It was, indeed, a true expression of the state of things.
But, in such a case, difficulties do not arise only from the weakness of the remnant; they proceed, also, from elements with which the remnant are outwardly connected, and which, at the same time, are foreign to the relationship of God's people with Himself. In Israel's case, there was real weakness, because God -- although faithful to His people according to their need -- did not, in fact, come forward to establish them on the original footing. To do so would not have been morally suitable, either with respect to the position in which the people stood with God, or with regard to the power which He had established among the Gentiles apart from Israel, or with a view to the instruction of His own people in all ages as to the government of God. Relationship with God is never despised with impunity.
But besides this, in such a state of things the power of the world having gained so much ground already in the land of promise, even among the people to whom the promise belonged, difficulties arose from the fact that persons who, in consequence of the intervention of the civil powers, were within the borders of the promised land, desired to participate with the Jews in constructing the temple. They alleged, in support of their claim, that they called upon God as the Jews did, and had sacrificed unto Him since Esarhaddon had brought them into the land. This was not enmity. Why repel such a desire?
The Spirit of God calls them the adversaries of Judah and Benjamin. The people of God -- the assembly of God -- ought to be conscious of their own peculiar privileges, and that they are the assembly of the Lord. The Lord loved Judah and Benjamin. From His grace towards this people flowed all the blessing of which they were the object; and the people were bound fully to recognise this grace. Not to recognise it was to despise it. Now this grace was the sovereign goodness of God. To admit strangers would have been insensibility to this grace as the only source of good; it would have been to lose it, and to say that they were not its objects according to the sovereign goodness of God, more than other persons of the world. But the faithfulness and intelligence of the chiefs among Israel delivered them from this snare. "We ourselves together", said they, "will build unto Jehovah the God of Israel". "Ye have nothing to do with us to build a house unto our God". In fact, it would have been to deny that He was their God, the God of Israel. This is especially the case of the assembly when called to remember her privileges after long forgetfulness and painful chastisement. If God allow it for the trial or the chastening of His people, it is possible that the work may be stopped through the practices and the malice of those who will praise the great and noble Asnappar to the powers of the earth; before whom they will appear in their true earthly character, just as they assumed the garb of piety when seeking to insinuate themselves among the remnant of Israel. The power that belonged to God's people, at the time of their former independence, will alarm one who, not trusting in God, dreads the effect upon his own authority of the energy which the Spirit of God produces in the people of God independently of this authority, however submissive the people may be. Israel was acting here according to Cyrus's own decree; but this is of no avail. That which depends on God is absolute; that which does not depend on Him is arbitrary; but the faithful have nothing to do with all this. God may see that trial and chastening are needful to them. Whatever happens, they have to go through that which puts faith to the proof; but their path is ordered by the will of God, and their faith relies upon Him. In this case they had to wait; but God's time would come; and that, not by means of a mere decree from the Gentile king: God raises up a much more precious encouragement for them from another quarter. Although the
people had been subject to the Gentiles, God was still supreme; His word is still of supreme authority to His people, whenever He condescends to speak to them. If necessary, He can dispose the hearts of kings to uphold it. In every case His people are to follow it, without seeking other motive, or other help. Haggai and Zechariah are sent of God, and prophesy among the people. These immediate communications from God were of infinite value, as His word ever is; and although they did not change the position of the people with respect to the Gentiles, they were a touching proof that God was interested in His people, and that, whatever might be their afflictions, the God of Israel was above all that had power to oppress them.
I have said that the people were obliged to wait. This was the case as soon as they received the decree that forbade their continuing to build. But many years had elapsed before this prohibition came; and it seems evident to me, from examining the prophecies which throw so much light on the contemporary history, and from comparing their dates, that it was want of faith in the remnant which was the true hindrance. There were adversaries in the land who made them afraid, and who thus prevented their building. It appears that the Jews did not dare continue. Their adversaries hired counsellors in the Persian court to frustrate the purpose of the Jews. But the first thing was that the adversaries weakened the hands of the people. It was not until two reigns later that the prohibition was obtained; but the Jews had left off building through fear of their adversaries (compare chapter 4: 4, 21, and 5: 1, with Haggai 1:1, 2, 4; Haggai 2:15). Neither was it because the king's decree was brought them that they began again to build, but because they feared Jehovah, and feared not the king's command, as seeing Him who is invisible (Haggai 1:12, 13). God was not any more to be feared in the reign of Darius than in that of Cyrus or of Artaxerxes; but the source of their weakness was their having forgotten God. This makes manifest the great grace of God in awakening them by the mouth of Haggai. God had until then also chastened the people.
All this shews us that, in ceasing to build the temple, Israel was in fault. It appears from Haggai (chapter 2: 15) that they had made no progress at all. The terror with which the adversaries had inspired the Jews had stopped them. They had no excuse for this, since even the king's commandment was on their side. That which they lacked was faith in God
We have seen that, when there was faith they dared to build, although there was a decree against it. The effect of this faith is to give rise to a decree in their favour, and that even through the intervention of their adversaries. It is good to trust in God. Blessed be His gracious name!
Under the influence of the prophecies of Haggai and Zechariah the house was finished (chapter 6: 15).
Jehovah's great grace in this was a real occasion for joy. The priests are set in their divisions, and the Levites in their courses, according to the law of Moses, and we find more faithfulness than in the best days of the kings (compare chapter 6: 20 with 2 Chronicles 29:34). But we hear nothing of the ordinances of David, and a still greater deficiency is seen in their celebration of the feast of dedication. They kept the passover -- a proof that the redemption of the people could be remembered in the land. Happy privilege of the restored remnant! Many also had joined them, separating themselves from the filthiness of the heathen of the land. Jehovah had given them cause for joy; but fire no longer came down from heaven to testify divine acceptance of the sacrifice offered for the dedication of the house. This was indeed a negative difference, but one of deep significance. And even that which formed the subject of their joy betrayed their condition. "Jehovah had turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel". It was great kindness and touching grace on His part. But what a change!
Alas! this was not the end of the history. God, in His goodness, must still watch over the unfaithfulness and the failures of His people, even when they are but a small remnant who by His grace have escaped from the ruin. He puts it into the heart of Ezra, a ready scribe in the law of Moses, to think of the remnant in Jerusalem, to seek the law of Jehovah, to teach it and cause it to be observed. Here again it is still the Gentile king who sends him for this purpose to Jerusalem. All blessing is of God, but nothing (except prophecy, in which God was sovereign, as we have already seen in the case of Samuel at the time of the people's downfall), nothing in point of authority comes immediately from God. He could not pass by unrecognised the throne which He had Himself established among the Gentiles upon the earth. And Israel was an earthly people.
The character of this intervention of God by Ezra's mission is, I think, a touching proof of His loving-kindness. It was exactly suited to the wants of the people. It was not power. That had been removed to another place. It was the knowledge of the will and the ordinances of God, -- of the mind of God in the word. The king himself recognised this (chapter 7: 25). Guarded by the good hand of his God, this pious and devoted man goes up with many others to Jerusalem. Alas! as soon as he can look into these things, he finds the law already broken, evil already come in. The people of Israel had not kept themselves separate from the people of the lands, and even the princes and rulers had been chief in this trespass. Ezra is confounded at this, and remains overwhelmed with grief the whole day. Can it be that the remnant, whom God had snatched, as it were, from the fire, have so soon forgotten the hand that delivered them, and married the daughters of a strange god? Those who trembled at Jehovah's word having assembled with him, Ezra humbles himself on account of it. At the time of the evening sacrifice, he pours out the deep sorrows of his heart before the Lord. A great multitude have their hearts touched by grace. There is no prophetic answer, as so often before had happened in similar circumstances; but there is an answer from God in the hearts of the guilty. "We have sinned", said one among them; "yet now there is hope in Israel concerning this thing". And they set themselves heartily to the work. Israel is summoned, each one under pain of exclusion, to come up to Jerusalem, and they assembled at the time of rain, for the matter was urgent; and the congregation acknowledge it to be their duty to conform to the law. Under the hand of Ezra, and by the diligence of those who were appointed to this work, it was accomplished in two months. As for all those who had taken strange wives, they gave their hand that they would put away their wives: they confessed their sin and offered a ram for this trespass.
Once more we find that that which characterises the operation of the Spirit of God, and the intervention of God among His people, with respect to their walk and moral condition, is separation from all who are not the people of God as they were. Those of the priestly family who were unable to produce their genealogy had been excluded from the priesthood as polluted; and those among the people who were in the same case were not acknowledged. They positively refuse any participation
in the work to the people of the land who wished to join them in building the temple; and, finally, with respect to their own wives, several of whom had borne them children, they have to put them away, and to separate themselves, at whatever cost, from all that was not Israel. It is this which characterises faithfulness in a position like theirs; that is, a remnant come out from Babylon, and occupied in restoring the temple and service of God, according to that which yet remained to them.
Moreover, we see that God did not fail to comfort them by His testimony -- sweet and precious consolation! But the power of the Gentiles was there. That which appertained to authority and the throne at Jerusalem, and to the power of ordaining, which belonged to it, was not re-established. The public sanction of God was not granted. Nevertheless, God blessed the remnant of His people, when they were faithful; and the most prominent thing, and that which should dwell on our hearts, is the grace which, in the midst of such ruin, and in the presence of the Gentile throne set up through Israel's sin, could still bless His people, though acknowledging the Gentile throne, which God had established in judgment upon them. Their position is clearly and touchingly stated in chapter 9: 8, 9. (see footnote)
It is a solemn season, when God, in His compassion, encourages and sustains the little remnant of His people in the midst of their difficulties; and owns them, as far as possible, after the ruin which their unfaithfulness has brought upon them -- such ruin that God had been constrained to say of them, Lo-ammi.
It is most afflicting to see the people, after such grace as this, plunging again into fresh unfaithfulness and departure from God. But such is God, and such is man.
We must ever bear in mind that Israel was an earthly people, and their full place in blessing now (see footnote) that of the seat of God's power in righteousness upon earth, so that their relationship to another power, now set up among the Gentiles, was peculiar. But, if this be borne in mind in the application of the contents to other circumstances, the instructions afforded by this book
are extremely interesting, as exhibiting the principles of conduct in which faith is displayed in the difficulties connected with a partial restoration from a ruined state, the dependence on God by which man is sustained in the midst of these difficulties, God's own ways in respect to His servants, and the absence of all pretensions to re-establish what could not be set up in power. Besides this, we have to view the Book of Ezra as giving that peculiar display of God's mercy and ways which left the rod of Judah subsisting till Shiloh came. No Shechinah was in the temple; no Urim and Thummim with the priest. But there was a sovereign intervention of God in that mercy which endures for ever, so that occasion was given to Messiah's coming according to the promises made to the fathers. The judgment of the Gentile power of Babylon carried with it the witness of a better deliverance, but for this the full time of God's purposes was to be awaited.
The Book of Nehemiah will require but few remarks; but it is important to establish its import. It is a necessary link in the history of God's dealings, in the recital of His patience and loving-kindness towards Jerusalem, which He had chosen.
In Ezra we have seen the temple rebuilt and the authority of the law re-established among the people, who are again separated from the Gentiles, and set apart for God.
In Nehemiah we witness the rebuilding of the walls of Jerusalem, and the restoration of what may be termed the civil condition of the people, but under circumstances that definitely prove their subjection to the Gentiles.
Through grace, faith had set up the altar, and the Gentiles had had nothing to do with it, except by voluntary service; but when the city is to be rebuilt, it is the governor appointed by the Gentiles who holds the prominent place, God having touched the heart of these Gentiles and disposed them to favour His people. We see in Nehemiah himself a heart touched with the affliction of his people, a precious token of the grace of God; and He who had produced this feeling disposed the king's heart to grant Nehemiah all he desired for the good of the people and of Jerusalem. We see also in Nehemiah a heart that habitually turned to God, that sought its strength in Him, and thus surmounted the greatest obstacles.
The time in which Nehemiah laboured for the good of his people was not one of those brilliant phases which, if faith be there, awaken even the energy of man, imparting to it its own lustre. It was a period which required the perseverance that springs from a deep interest in the people of God, because they are His people; a perseverance which, for this very reason, pursues its object in spite of the contempt excited by the work, apparently so insignificant, but which is not the less the work of God; and which pursues it in spite of the hatred and opposition of enemies, and the faintheartedness of fellow-labourers (chapter 4: 8, 10, 11); a perseverance which, giving itself up entirely to the work, baffles all the intrigues of the enemy, and avoids every snare, God taking care of those who trust in Him.
It is also a beautiful feature in Nehemiah's character, that in spite of his high office he had all the detail of service so much
at heart, and all that concerned the upright walk of God's people.
In the midst, however, of all this faithfulness, we perceive the influence of the Gentile power controlling the whole state of things. Nehemiah's arrival and even his conduct are marked with this influence. It was not faith alone that was in action, but a protecting power also (compare Ezra 8:22; Nehemiah 2:7 - 9). Nevertheless, the separation from all that was not Jewish is carefully maintained (chapter 2: 20; 7: 65; 9: 2; 10: 30; 13: 1,3, 29, 30).
This history shews us, first of all, how, when God acts, faith stamps its own character on all who surround it. The Jews, who had so long left Jerusalem desolate, are quite disposed to recommence the work. Judah, however, is discouraged by the difficulties. This brings out the perseverance which characterises true faith when the work is of God, be it ever so poor in appearance. The whole heart is in it, because it is of God. Encouraged by Nehemiah's energy, the people are ready to work and fight at the same time. For faith always identifies God and His people in the heart. And this becomes a spring of devotedness in all concerned.
Let us remark, that in times of difficulty faith does not shew itself in the magnificence of the result, but in love for God's work, however little it may be, and in the perseverance with which it is carried on through all the difficulties belonging to this state of weakness; for that with which faith is occupied, is the city of God and the work of God, and these things have always the same value, whatever may be the circumstances in which they are found.
God blesses the labours of the faithful Nehemiah, and Jerusalem is once more encompassed by walls; a less touching condition than when the city of God was defended by the altar of God, which was a testimony to His presence and to the faith of those who erected it; but a condition that proved the faithfulness and loving-kindness of God, who, nevertheless, while outwardly re-establishing them, revoked no part of the judgment pronounced on His people and His city. He who rebuilt the walls was but the vicegerent of a foreign king; and it was the security of the people, and that which uprightness of heart required of them to acknowledge this; and it was done (chapter 9: 37). Still, God blesses them. Nehemiah recurs to the numbering of the people, according to the register of their genealogies that was drawn up at their first return from
captivity, an already distant period. Thus the people are again placed in their cities.
By means of Ezra and Nehemiah, the law resumes its authority, and that at the people's own request, for God had prepared their hearts. Accordingly, God had gathered them together on the first day of the seventh month. It was really the trumpet of God, although the people were unconscious of it, that gathered them to this new moon, which shone again in grace, whatever might be the clouds that veiled its feeble light. The people's hearts were touched by the testimony of the law, and they wept. But Nehemiah and Ezra bade them rejoice, for the day was holy. Doubtless these men of God were right. Since God was restoring His people, it became them to rejoice and give thanks.
The second day, continuing the search into the holy book they found that Israel ought to keep a feast on the fifteenth day of the same month. On restoration from chastening, when the church finds itself again before God, it often happens that precepts are recollected, which had been long forgotten and lost during the apparently better days of God's people; and with the precepts, the blessing that attends their fulfilment is recovered also. Since the days of Joshua, the children of Israel had not followed these ordinances of the law. What a lesson! This feast of tabernacles was kept with great gladness, (see footnote) a touching expression of the interest with which God marked the return of His people; a partial return, it is true, and soon beclouded (and even the hope to which it gave rise entirely destroyed by the rejection of the Messiah, who should have been its crown), yet of great value, as the first fruits in grace of that restoration which will accompany Israel's turning of heart to Christ, as manifested by their saying, "Blessed is he that cometh in the name of Jehovah!" The gladness was sincere and real; but everything was imperfect. The tenth day had not its antitype. Israel's humiliation had, as yet, no connection with that death which at once filled up their iniquity, and atoned for it. Their joy was well founded. It was yet but transient.
On the twenty-fourth day, the people came together to humble themselves in a manner that became their position,
and they separated themselves from all strangers. Beginning with the blessing promised to Abraham, they relate all the tokens of God's grace bestowed upon Israel, the frequent unfaithfulness of which they had afterwards been guilty, and there is a true expression of heartfelt repentance; they acknowledge without any disguise their condition (chapter 9: 36, 37), and undertake to obey the law (chapter 10), to separate themselves entirely from the people of the land, and faithfully to perform all that the service of the house of God required.
All this gives a very distinct character to their position. Acknowledging the promise made to Abraham, and the bringing in of the people to Canaan by virtue of this promise, and their subsequent failure, they place themselves again under the obligations of the law, while confessing the goodness of God who had spared them. They do not see beyond a conditional and Mosaic restoration. Neither the Messiah nor the new covenant has any place as the foundation of their joy or of their hope. They are, and they continue to be, in bondage to the Gentiles.
This was Israel's condition until, in the sovereign mercy of God, the Messiah was presented to them. The Messiah could have brought them out of their position and gathered them under His wings, but they would not.
It is this position that the Book of Nehemiah definitely brought out. It is the king's commandment that provides for the maintenance of the singers. A Jew was at the king's hand in all matters concerning the people (chapter 11: 23, 24).
We have already seen that gladness was the portion of the people; a joy which acknowledged God, for God had preserved the people and had blessed them. But the princes of the people had immediately relapsed into unfaithfulness; and during Nehemiah's absence the chambers of the temple, in which the offerings had been formerly kept, were given up to Tobiah, that subtle and persevering enemy of God's people. But at the dedication of the wall of Jerusalem the joy of the people and the faithfulness of Nehemiah brought them back to the written word, and Israel separated themselves again from the mixed multitude. Tobiah's stuff is cast out of the chamber prepared for him in the temple. The observance of the Sabbath is again enforced. Those who had married strange wives, and whose children spake partly the language of strangers and partly that of the Jews, are put under the curse and sharply
rebuked and chastised. The order and the cleansing, according to the law, are re-established, and this leading thought of the book, as to the people's condition, closes the narrative.
That which we have said will give an idea of the great principle of this book.
I will add a few more remarks in this place.
The Book of Nehemiah places Israel, or rather the Jews, in the position they were to hold in their land until the coming of the Messiah; separate from the nations, faithful in keeping the law, but deprived of the privileges which had belonged to them as the people of God; under the yoke of the Gentiles, capable of rendering unto God the things that were God's, but deprived of His presence in their midst, as they had formerly enjoyed it in the temple; and, finally, bound to render unto Caesar the things that were Caesar's. When the Messenger of the covenant came (the Son of God, who could have cleansed the temple and placed the glory there), they received Him not; and they continue under the burden of the consequences of this rejection. This is now their condition until the coming of Christ.
It is this which gives to the Book of Nehemiah its importance. Nehemiah's faith embraced those promises of God which were connected with His government -- such, for instance, as those contained in Leviticus 26. But his faith went no farther (see chapter 1). There was blessing upon this faith, and it accomplished the purposes of God; but it left Israel where they were The precious phrase, "His mercy endureth for ever", is not found in this book. Nehemiah's faith did not rise so high. He is himself the servant of the Gentiles, and he acknowledges them. Such trust in God as is expressed in the words just quoted was linked with the altar and the temple, where Jehovah was everything to faith, and the Gentiles nothing, except as enemies (Ezra 3, 4).
Although it leaves the Jews in a much better condition than that in which they had previously stood, through the good hand of God upon them for immediate blessing, yet the Book of Nehemiah has no prophetic future, no future for faith. (see footnote) The Jews are still Lo-ammi (not my people). The presence of God,
sitting between the cherubim, was not with them; nor could it be, seeing that God had removed the throne into the midst of the Gentiles. I speak of His presence in the temple, the habitation of His glory. Set thus in blessing and under responsibility, the Messiah's coming was to put everything to the proof. The result disclosed an empty house, swept and garnished, from which the unclean spirit had gone out, but in which there was nothing. The unclean spirit will return, and others worse than himself with him. Having rejected Christ, this unhappy people will receive the Antichrist; but this was only manifested by the coming of Christ.
In Nehemiah the people are only set, meanwhile, in this place of blessing. The prophecies of Zechariah and Haggai are connected with the work of Zerubbabel, and not with that of Nehemiah; with the simple faith that reared the altar as the means of blessing and safety. There (Zechariah 1:16) Jehovah could say that He had returned to Jerusalem with mercies, but it is "after the glory" that He will come to dwell there (chapter 2: 8 - 13). The prophecy encourages them by blessing, and promises them the coming of Christ, and the presence of Jehovah at a still future period. Chapter 8 of the same prophet connects these two things together to encourage the people to walk uprightly; but it will be seen in reading it that the fulfilment is there clearly marked as taking place at the end of the age, the rejection of Christ (chapter 11) becoming the occasion of the judgments that were to fall upon them, and to give occasion, in a still more striking manner, for that sovereign grace which will use the power of the rejected Messiah for the deliverance of His people, when they are utterly ruined in consequence of their sin.
The prophecy of Malachi, which was uttered after this, declares and denounces the corruption already brought in after the blessing restored in a measure by mercy; and the coming of Jehovah in judgment.
To these remarks it may be added, that neither in Zechariah nor in Haggai does the Lord call the people, My people. It is said, prophetically, that this shall be the case in the time to come, in the latter days, when Christ shall come to establish His glory. But the judgment pronounced in Hosea has never been revoked, and there is not one expression used that could gainsay it.
The Book of Nehemiah gives us, then, the partial and outward re-establishment of the Jews in the land, without either the throne of God or the throne of David, while waiting for the manifestation of the Messiah, and His coming to seek for the fruit of so much grace; in a word, their restoration, in order that He may be presented to them. The people are provisionally in the land, on God's part, but under the power of the Gentiles who possess the throne.
The Book of Nehemiah has shewn us Judah reinstated in the land, but deprived of the presence of God, except as to general blessing, and unacknowledged by God as His people; so that, whatever length of time may elapse, their condition leads us morally up to the moment when the Messiah should be presented to seal up prophecy, to finish the transgression, and to bring in everlasting righteousness. That book gave us the last word -- until the coming of Christ -- of the history of Israel; and that, in grace and patience on God's part.
The Book of Esther shews us the position of Israel, or, to speak more accurately, the position of the Jews, out of their own land, and looked at as under the hand of God, and as the object of His care. That He still cared for them (which this book proves to us), when they no longer held any position owned by God, and had, on their part, lost all title to His protection, is an extremely touching and important fact in the dealings of God. If, when His people are in such a state as this, God cannot reveal Himself to them -- which is manifest -- He yet continues to think of them. God reveals to us here, not an open interposition on His part in favour of His people, which could no longer take place, but that providential care which secured their existence and their preservation in the midst of their enemies. Those who were in danger were of the captivity of Judah (chapter 2: 5, 6), and of those who had not returned to the land of Canaan. If this betrays a want of faith and energy on their part, and of affection for the house and city of God, we must see in it so much the greater proof of the absolute and sovereign goodness, absolute and sovereign faithfulness, of that God Himself.
We see then in this history, the secret and providential care that God takes of the Jews, when, although maintaining their position, as Jews, they have entirely fallen from all outward relation to Him, are deprived of all the rights of God's people, and are stripped of the promises, in the fulfilment of which, as offered them by the mercy of God at that time in Jerusalem, they take no interest. Even in this condition God watches over and takes care of them -- a people beloved and blessed in spite of all their unfaithfulness; for the gifts and calling of God
are without repentance. This, when well weighed, gives this book a very touching and instructive character. It is the sovereign unfailing care of God, come what will, and shews the place which this people hold in His mind.
It has been often remarked that the name of God is not found in the Book of Esther. This is characteristic. God does not shew Himself. But, behind the power and the mistakes of that throne to which the government of the world had fallen, God holds the reins by His providence; He watches over the accomplishment of His purposes and over everything necessary to their fulfilment; and He cares for His people, whatever may be their condition or the power of their enemies. Happy people! (compare, as to Israel, Jeremiah 31:20).
It is to be noticed that faith in the protection of God, and an acknowledgment of it, are to be found even when the dealings of God, with respect to His promises, are not owned. We are speaking of God's government, and not of salvation. Salvation is not the question here. The Gentile reigns and does according to his will, taking at his pleasure one of the daughters of Benjamin for his wife. Sad condition, indeed, for the people of God! a position contrary to all divine law, to all faithfulness under other circumstances, but here not leading even to expostulation. The people of Israel are lost here as to their own state. But God acts in His sovereignty, and makes use of this sorrowful evidence of their position to preserve them from the destruction with which they were threatened.
Nehemiah unfolds the last relationship of God with the people before the coming of the Messiah; a relationship of longsuffering, in which God does not own them as His people; a provisional and imperfect relationship. Esther teaches us that God watches in sovereignty over the dispersed Jews, and preserves them even without any outward relationship, and that, without revoking any part of the judgment passed upon them, God shelters them without displaying Himself, and consequently by hidden means.
It was this that, as a matter of history, had yet to be made known before the public interposition of God at the end, in the Person of Messiah, which prophecy alone could reveal.
This interposition appears to me to be pointed out in the circumstances of this history; vaguely, indeed, yet clearly enough for one who has traced the ways of God, as revealed in
the word. We see the Gentile wife set aside on account of her disobedience, and her having failed in displaying her beauty to the world; and she is succeeded by a Jewish wife, who possesses the king's affections. We see the audacious power of Haman, the Gentile, the oppressor of the Jews, destroyed; and the Jew, the protector of Esther, Mordecai, formerly despised and disgraced, raised to glory and honour in place of the Gentile. All this, be it remembered, is in connection with the earth.
Finally, in the details of this book there is a very interesting point, namely, the providential means which God employed, the opportuneness of the moment at which everything happens -- even to the king's wakefulness, shewing, in the most interesting manner, how the hidden hand of God prepares and directs everything, and how those who seek His will may rely upon Him at all times and under all circumstances, even when deliverance appears impossible, and in spite of all the machinations of the enemy and their apparent success.
The close of the book presents, historically, the great characteristic facts of the dominion of the Gentiles; but one can hardly fail to see in it typically, in the position of Mordecai, the Lord Himself as head of the Jews, in closest connection with the throne that rules over all.
The very circumstances into which this book enters are appropriate. When an acknowledged relationship subsists, the dealings of God are according to the conduct of those who stand in this relationship; but here there is no such relationship subsisting. The scene is filled, and rightly filled, with heathen circumstances and heathen manners. Israel is as lost among them, their conduct does not come forward; but their preservation, where to the eye of man heathenism is everything, and their enemies seemingly all powerful. This is all in place. Any other picture would not have been the truth, nor given the true representation of the state of things, nor brought out into their true light the dealings of God.
It will be easily understood that this book concludes the deeply interesting series of the historical books, which, through the goodness of God, we have been considering, exhibiting -- as far as there has been ability -- their leading features. May the Spirit, who has enabled us to enjoy that which God has deigned to reveal in them, continue to instruct us while meditating on those books which we have still to examine!
The Chetubim, or Hagiographa, in which I do not now comprehend Daniel (though his book has a character distinct from the other prophets) form a very distinct and interesting part of divine revelation. None of them suppose an accomplished and known redemption, in the New Testament sense of the word, though like every blessing all is founded on it. In Job a single passage gives a particular application of the term: "I have found a ransom" (Copher). The Psalms recount we know, prophetically, the sorrows and sufferings in which it was accomplished.
But redemption by blood is known by faith, when accomplished, whether by the Jew or the Christian. Isaiah prophesies of Israel's recognition of it fully. There were also, as we know, shadows of it under the law. But the knowledge of eternal redemption is christian knowledge, or that of the Jews when they look on Him whom they pierced. Till Christ's death, the veil was unrent, the holiest unapproachable. There was knowledge more or less clear of a Redeemer -- of a personal Redeemer to come; of God's favour towards those that walked with Him, and the confidence of faith in Him and in His promises. But there was no such knowledge of sin as led, God being revealed, to the consciousness of exclusion from His presence as a present state, nor of such a putting of it away as reconciled us fully and for ever to God by its efficacy, and brought us to Him.
The books we are treating of are not prophecies of God's dealings or actings, save as the Psalms express future deliverance by power and by God's judgments; but they are the divinely given expression of man's thoughts and feelings under the government of God, (see footnote) and the explanatory revelation of God before redemption is fully known. This process has mainly gone on in Israel; and hence they are in the main the various expression of God's ways with Israel. Still, what was carried out there, under revealed conditions and prophetic communications in direct government, was what was in principle
true of God's ways everywhere, though there specially displayed (the question of man's positive righteousness being raised too there by the law, the perfect rule of life for the sons of Adam).
The Book of Job affords us the example of the relationship of a godly man outside and doubtless before Israel, and God's dealings with men for good in this world of evil; but then it runs up, I doubt not, into a clear type of Israel in result Those ways are fully displayed in that people. And it is to be remarked that, when Job practically feels the impossibility of man's being righteous with God, he complains of fear and having no daysman between them; and Elihu, who takes up this ground in God's stead, explains not redemption but chastising and government. These things God wrought oftentimes with man (chapter 33, 36).
Ecclesiastes estimates this world under the same government, in its present fallen state, and raises the question whether by any means man can find happiness and rest there, with no trace of the knowledge of redemption. Nor is there any recognised relationship with God. It is always Elohim (God), never Jehovah, fearing God and keeping His commandments being the whole duty of man as such.
The Song of Solomon affords direct relationship with the Lord, the Son of David, the ardent affections which belong to the relationship with Christ; Proverbs, a guidance through the mixed and entangled scene, and here all is on the ground of relationship with Jehovah, God (Elohim) being only once or twice mentioned in a way which does not affect this (see more fully note to page 24). But none place themselves on the ground of known redemption. They do look for redemption by power. Hence, on the contrary, Romans begins with the revelation of wrath from heaven, not government, against all ungodliness, and unrighteousness where truth was, against Gentile and Jew, (see footnote) and brings in redemption, personal justification, and righteousness -- God's righteousness. The case of Gentile and Jew is fully gone into, and brought out as before God Himself, and wrath from heaven the necessary consequence; complete redemption by blood for heaven, and sovereign grace reigning through righteousness and giving us a place with the
Second Adam, the Lord from heaven, together with the result for Israel hereafter. All is made clear in the light as God is in the light -- His eternal redemption, and heavenly places, though finally earth will be blessed. But we are pilgrims and strangers here. This is our place by redemption itself. To the Abrahams and Davids it was so, by getting nothing of what was promised, or else persecution under the government of God upon the earth; so that under that order of things it was after all a puzzle to both, though the final inheritance of the land, the heir, and the judgment of the wicked, known by revelation, met the puzzle in their minds.
But in Job, Psalms, Ecclesiastes, which express men's feelings under it, this puzzle is fully manifested. Faith and confidence in God may get over it, or persevere through it; prophetic testimonies may meet it; but it is there, and this earth is the scene of the reply of God, even if their faith might be sometimes forced to rise above it, nourished by personal confidence in God. But a present fixed eternal relationship with God even our Father through redemption, in a wholly new scene into which we are brought by that precious blood, whose shedding has glorified God Himself, and reconciled us to Him, though yet in an unredeemed body, -- that was unknown. Much was learned, learned as to God, and this was most precious. But the actual result for Job was more camels and sheep, and fairer daughters; in the Psalms, judgment of enemies, and deliverance through mercy that endured for ever, and an earth set free under heaven's judicial rule; in Ecclesiastes, as to the perception of the present effect of government, that man must fear God, keep His commandments, and leave it there. Present known redemption is nowhere found. And oh what a difference, an unbounded difference, this makes! "As he is, so are we in this world". He who redeemed us is gone to His Father and our Father, His God and our God. Proverbs and the Song of Solomon have, as I have said, another character, though referring to the same scene: Proverbs, not man's feelings in the scene, but God's guidance through it by the experience and wisdom of divinely instructed authority; (see footnote)
and the Song of Solomon, the carrying the heart quite out of it all, though still in it, not by known redemption, but by devoted affection to Messiah, and of Messiah to Israel, by the revelation He makes of Himself, indeed of His love to them to beget it in Israel's heart.
These exercises of heart have their place in us now, for we are in the world; but in the consciousness of accomplished redemption and the present care of a holy Father, the perfection of whose ways, as seen in Christ, is the model of our conduct. We can take joyfully the spoiling of our goods, knowing in ourselves that we have in heaven a better and an enduring substance; and glory in tribulation, because it works its needed end, and the love of God is shed abroad in our hearts by the Holy Ghost given to us. This is another case, and a blessed one it is.
I think these general remarks will help us to understand the books which are now about to occupy us. I turn to the books themselves.
After what I have said, the Book of Job will not require a long examination -- not that it fails in interest, but because when the general idea is once laid hold of, it is the detail which is interesting, and detail is not our present object.
In the Book of Job we have one portion of those exercises of heart which this division of the holy book supplies. These are not joyful exercises, but those of a heart which, journeying through a world in which the power of evil is found, and not being dead to the flesh, not having that divine knowledge which the gospel furnishes, not dead as to one's self with Christ nor possessing Christ in resurrection, is not capable of enjoying in peace, whatever its own conflicts may be, the fruit of God's perfect love; but which struggles with the evil or with the non-enjoyment of the only real good, even while desiring to possess
it; while, by the means of these very revelations, the light of Christ is cast upon these exercises, and the sympathy and entering of His Spirit in grace into them practically is touchingly developed. What is learned in them is what we are -- not committed sins; that was not Job's case, but the soul itself is put before God.
In Job we have man put to the test; we might say, with our present knowledge, man renewed by grace, an upright man and righteous in his ways, in order to shew whether he can stand before God in presence of the power of evil, whether he can be righteous in his own person before God. On the other hand we find the dealings of God, by which He searches the heart and gives it the consciousness of its true state before Him.
All this is so much the more instructive, from its being set before us independent of all dispensations, of all especial revelation on God's part. It is the godly man, such as one of Noah's descendants would be, who had not lost the knowledge of the true God, when sin was again spreading in the world and idolatry was setting in; but the Judge was there to punish it. Job was encompassed with blessings and possessed real piety. Satan, the accuser of the servants of God, goes to and fro in the earth seeking occasion for evil, and presents himself before Jehovah among His mighty angels, the "Bene-Elohim": and God states the case of Job, the subject of His government in blessing, faithful in his walk.
It is carefully to be remarked here, that the spring and source of all these dealings is not Satan's accusations, but God Himself. God knew what His servant Job needed, and Himself brings forward his case and sets all in movement. If He demands of Satan if he had considered His servant Job, it is because He Himself had. Satan is but an instrument, and an ignorant though subtle instrument, to bring about God's purposes of grace. His accusations result really in nothing as against Job, save to disprove their truth by what he is allowed to do; but, for Job's good, he is left to his will up to a certain point, for the purpose of bringing Job to a knowledge of his own heart, and thus to a deeper ground of practical relationship with God. How blessed and perfect are God's ways! How vain in result the efforts of Satan against those that are His!
Satan attributes the piety of Job to God's manifest favour and to his prosperity, to the hedge He had put around him. God gives all this into the hands of Satan, who speedily excites
the cupidity of Job's enemies; and they attack him and carry off all his possessions. His children perish through the effects of a storm which Satan is allowed to raise. But Job, dwelling neither on the instruments employed nor on Satan, receives this bitter cup from the hand of God without murmuring. Satan suggests again that man will, in fact, give up everything if he can preserve himself. God leaves everything to Satan except the life of His servant. Satan smites Job with a dreadful disease; but Job bows under the hand of God, fully recognising His sovereignty. Satan had exhausted his means of injuring Job, and we hear nothing more of him; but it is beautiful to see that God has hereby completely justified Job from the accusation of Satan. Job was no hypocrite. He had lost all to which Satan traced his piety, and it shone forth brighter than ever. Satan can trace the motives which work in flesh, the evil in man's heart which he excites; but grace in God, His uncaused love, and grace in man which trusts in and leans on it, he cannot measure, nor know the power of.
But the depths of Job's heart were not yet reached, and to do this was the purpose of God, whatever Satan's thoughts may have been. Job did not know himself, and up to this time, with all his piety, he had never been in the presence of God. How often it is the case that even throughout a long life of piety the conscience has never been really set before God! Hence peace, such peace as cannot be shaken, and real liberty, are not known as yet. There is a desire after God, there is the new nature; the attraction of His grace has been felt: nevertheless God and His love, as it really is, are not known. If Satan is foiled (the grace of God having kept Job's heart from murmuring) God has yet His own work to accomplish. That which the tempest that Satan had raised against Job failed in doing, is brought about by the sympathy of his friends. Poor heart of man! The uprightness and even the patience of Job had been manifested, and Satan had no more to say. But God alone can search out what the heart really is before Him; and the absence of all self-will, perfect agreement with the will of God, absolute submission like that of Christ, these things God alone could test, and thus lay bare the nothingness of man's heart before Him. God did this with Job; revealing at the same time that He acts in grace in these cases for the good of the soul which He loves.
If we compare the language of the Spirit of Christ in the
Psalms, we shall often find the appreciation of circumstances expressed in almost identical terms; but instead of bitter complaints and reproaches addressed to God, we find the submission of a heart which acknowledges that God is perfect in all His ways. Job was upright, but he began to make this his righteousness; which evidently proves that he had never been really in the presence of God. The consequence of this was that, although he reasoned more correctly than his friends, and shewed a heart that felt really far more than they what God was, he attributed injustice to God and a desire to harass him without cause (see chapter 19; 23: 3, 13; 13: 15 - 18; 16: 12). We find also in chapter 29 that his heart had dwelt upon his upright and benevolent walk with complacency, commending himself, and feeding his self-love with it. "When the eye saw me it gave witness to me". God was bringing him to say, "Now mine eye seeth Thee and I abhor myself". It is with these chapters (29, 30, 31), which express his good opinion of himself, that Job ends his discourse; he had told his whole heart out. He was self-satisfied: the grace of God had wrought and in a lovely way in him; but the present effect through the treacherousness of the human heart, and not being in God's presence which detects it, was to make him lovely in his own eyes If (chapter 9) he confesses man's iniquity (for who can deny it; and especially what converted men?), it is in bitterness of spirit, because it is useless to attempt being just with such a God. Chapter 6, as well as the whole of his discourse, proves that, whether it was the pride of his heart which could not bear to be found in such a state by those who had known his greatness, a state which pride would have borne in stubbornness alone, or sympathy which, in weakening that had left him to the full sense of it, it was the presence and the language of his friends that was the means of bringing out all that was in his heart. We see also in chapter 30 that the pride of his heart was detected.
As to the friends of Job, they do not call for any extended remarks. They urge the doctrine that God's earthly government is a full measure and manifestation of His righteousness, and of the righteousness of man, which would correspond with it: a doctrine which proves a total ignorance of what God's righteousness is, and of His ways; as well as the absence of all real knowledge of what God is, or man as a sinner. We do not see either that the feelings of their hearts were influenced
by communion with God. Their argument is a false and cold estimate of the exact justice of His government as an adequate manifestation of His relationship with man, though they say many true commonplace things which even the Spirit of God adopts as just. Although Job was not before God in his estimate of himself, he judges rightly in these respects. He shews that although God shews His disapprobation of the wicked, yet the circumstances in which they are often found overthrow the arguments of his friends. We see in Job a heart which, although rebellious, depends upon God, and would rejoice to find Him. We see, too, that when he can extricate himself, by a few words, from his friends, who, he is quite sensible, understands nothing of his case, nor of the dealings of God, he turns to God (although he does not find Him, and although he complains that His hand is heavy upon him), as in that beautiful and touching chapter 23, and the reasonings as to divine government, chapters 24, 21. That is to say, we see one who has tasted that God is gracious, whose heart, wounded indeed and unsubdued, yet claims those qualities for God -- because it knows Him -- which the cold reasonings of his friends could not ascribe to Him; a heart which complains bitterly of God, but which knows that, could it once come near Him, it would find Him all that it had declared Him to be, and not such as they had declared Him to be, or were themselves -- could he find Him, he would not be as they were, He would put words in his mouth; a heart which repelled indignantly the accusation of hypocrisy; for Job was conscious that he looked to God, and that he had known God and acted with reference to Him, though God thought fit to bring his sin to remembrance.
But these spiritual affections of Job did not prevent his turning this consciousness of integrity into a robe of self-righteousness which hid God from him, and even hid him from himself. He declares himself to be more righteous than God (chapter 10: 7, 8; 16: 14 - 17; 23: 11 - 13; 27: 2 - 6). Elihu reproves him for this, and on the other hand explains the ways of God. He shews that God visits man and chastises him, in order that when subdued and broken down -- if there is one who can shew him the point of moral contact between his soul and God, in which his soul would stand in truth before Him (see footnote) -- God
may act in grace and blessing, and deliver him from the evil that oppresses him. Elihu goes on to shew him that, if God chastises, it is becoming in man to set himself before God to learn wherein he has done wrong: in short, that the ways of God are right, that He withdraweth not His eyes from the righteous, but if they are in affliction He shews them their transgressions, and if they return to Him in obedience when He openeth their ear to discipline, He will give them prosperity; but that the hypocrite shall perish. The first case which Elihu brings forward (chapter 33) is God's dealings with men. He awakens their consciences to their state, and puts His bridle on the pride and self-will of man. God chastises and humbles him. The second is specially with the righteous (chapter 36), the case of positive transgression but in one righteous in God's sight, from whom He withdraws not His eyes, in whom He allowed not iniquity; but in the first case he was in the path of destruction. It was this case (see footnote) which needed the interpreter to place him in uprightness before God. Finally, he insists upon the incomprehensible power of God Almighty.
Jehovah then speaks, and addressing Job, carries on the subject. He makes Job sensible of his nothingness. Job confesses himself to be vile, and declares that he will be silent before God. The Lord resumes the discourse, and Job acknowledges that he has darkened counsel by speaking of that which he understood not. But now, still more submissively, he declares openly his real condition. Formerly he had heard of God by the hearing of the ear; now his eye had seen Him, wherefore he abhors himself and repents in dust and ashes. This is the effect of having seen God, and of finding himself in His presence. The work of God was accomplished -- the work of His perfect goodness, which would not leave Job without causing him to know himself, without bringing him into God's own presence. The object of discipline was attained, and Job is surrounded with more blessings than before.
We learn two things here; first, that man cannot stand in the presence of God; and secondly, the ways of God for the instruction of the inner man.
It is also a picture of God's dealings with the Jews on the earth.
The Book of Job plainly sets before us also the teaching of the Spirit, as to the place which Satan occupies in the dealings of God and His government, with respect to man on the earth. We may also remark the perfect and faithful care of God, from whom (whatever may have been the malice of Satan) all this proceeded, because He saw that Job needed it. We observe that it is God who sets the case of Job before Satan, and that the latter disappears from the scene; because here it is a question of his doings on the earth, and not of his inward temptations. Further, if God had stopped short in the outward afflictions, Job would have had fresh cause for self-complacency. Man might have judged that those afflictions were ample. But the evil of Job's heart consisted in his resting on the fruits of grace in himself, and this would have only increased the good opinion he had already entertained of himself: kind in prosperity, he would have been also patient in adversity. God therefore carries on His work, that Job may know himself.
Either the sympathy of his friends (for we can bear alone, and from God in His presence, that which we cannot bear when we have the opportunity of making our complaint before man), or the pride which is not roused while we are alone but which is wounded when others witness our misery, or perhaps the two together, upset the mind of Job; and he curses the day of his birth. The depths of his heart. are displayed. It was this that he needed.
We have thus, man standing between Satan, the accuser, and God, the question being not God's revelation of everlasting righteousness, but His ways with the soul of man in this world. The godly man comes into trouble. This has to be accounted for, the friends insisting that this world is an adequate expression of God's righteous government, and that consequently as Job had made great profession of piety he was a hypocrite. This he stoutly denies, but his will unbroken rises up against God. God has chosen to do it, and he cannot help it. Only he is sure if he could find Him, He would put words in his mouth. He spoke well of Him though in rebellion, and thinking of his
goodness as his own. Still he affirms that though there was a government, this world did not shew it as his friends said; but he is not broken down before God. Elihu comes in, the interpreter, one among a thousand (and practically how rare they are!) and he shews God's discipline with man and with the righteous, and rebukes both sides with intelligence. Then God comes in and puts Job in his place by the revelation of Himself; but owns Job's right feeling as to Him, and puts the friends in their true place, and Job is to intercede for them. Job, humbled, can be fully blessed. This knowledge of self in God's sight is of all importance; we are never humble nor distrustful of self till then.
The Book of Psalms has evidently a peculiar character. It is not the history of God's people, or of God's ways with them, nor is it the inculcation of positive doctrines or duties, nor the formal prophetic announcement of coming events. Many important events, doubtless, are alluded to in them, and they are immediately connected with various prophetic revelations (as, indeed, with precepts and all the other parts of the divine word to which I have just referred); but none of these form the true character of the book itself. The subjects too, of which the various parts of scripture I refer to treat, necessarily find their place in the thoughts expressed in the Psalms. But the Psalms do not directly treat of them.
The Psalms are almost all the expression of the sentiments produced in the hearts of God's people by the events (or I should speak more correctly if I said, prepared for them in the events), through which they pass, and indeed express the feelings, not only of the people of God, but often, as is known, those of the Lord Himself. They are the expression of the part the Spirit of God takes, as working in their hearts, in the sorrows and exercises of the saints. The Spirit works in connection with all the trials through which they pass, and the human infirmity which appears in those trials; in the midst of which it gives thoughts of faith and truth which are a provision for them in all that happens. We find in them consequently the hopes, fears, distress, confidence in God, which respectively fill the minds of the saints -- sometimes the part which the Lord Himself takes personally in them, and that, occasionally, exclusive of all but Himself, the place which He has held that He might so sympathise with them. Hence a maturer spiritual judgment is required to judge rightly of the true bearing and application of the Psalms than for other parts of scripture; because we must be able to understand what dispensationally gives rise to them, and judge of the true place before God of those whose souls' wants are expressed in them; and this is so much the more difficult as the circumstances, state, and relationship with God, of the people whose feelings they express are not those in which we find ourselves. The piety they breathe is edifying for every time; the confidence they often
express in God in the midst of trial has cheered the heart of many a tried servant of God in his own. This feeling is carefully to be preserved and cherished; yet it is for that very reason so much the more important that our spiritual judgment should recognise the position to which the sentiments contained in the Psalms refer, and which gives form to the piety which is found in them. Without doing this, the full power of redemption and the force of the gospel of the grace of God is lost for our own souls; and many expressions which have shocked the christian mind, unobservant of their true bearing and application, remain obscure and even unintelligible.
The heart that places itself in the position described in the Psalms returns back to experiences which belong to a legal state, and to one under discipline for failure and trial in that state, and to the hopes of an earthly people. A legal and, for a Christian, unbelieving state is sanctioned in the mind: we rest content in a spiritual state short of the knowledge of redemption; and while we think to retain the Psalms for ourselves, we keep ourselves in a state of soul in which we are deprived of the intelligence of their true use and our own privileges, and become incapable of the real understanding of, and true delight in, the Psalms themselves; and, what is more we miss the blessed and deeply instructive apprehension of the tender and gracious sympathies of Christ in their true and divinely given application. The appropriating spirit of selfishness does not learn Christ as He is, as He is revealed, and the loss is really great. There are comforts and ministrations of grace for a soul under the law in the Psalms, because they apply to those under the law (and souls in that state have been relieved by them); but to use them in order to remain in this state, and to apply them prominently to ourselves, is, I repeat, to misapply the Psalms themselves, lose the power of what is given to us in them, and deprive ourselves of the true spiritual position in which the gospel sets us. The difference is simple and evident. Relationship with the Father is not, cannot be introduced in them, and we live out of that if we live in them, though obedience and confiding dependence be ever our right path.
I purpose in this study of the Psalms to examine the book as a whole, and each of the Psalms, so as to give a general idea of it. The most profitable manner of doing this (though the character of the Book of Psalms renders it more difficult here) will be,
as I have attempted in the books we have already considered to give the meaning and object of the Spirit of God, leaving the expression of the precious piety which it contains to the heart that alone is capable of estimating it, namely, one that feeds on Jesus through the grace of the Spirit of God.
The Psalms, and the workings of the Spirit of God expressed in them, belong properly in their application and true force to the circumstances of Judah and Israel, and are altogether founded on Israel's hopes and fears: and, I add, to the circumstances of Judah and Israel in the last days, though as to the moral state of things those last days began with the rejection of Christ. The piety and confidence in God with which they are filled find an echo, no doubt, in every believing heart, but this exercise, as expressed here, is in the midst of Israel. This judgment, of which the truth is evidently demonstrated by the reading of the Psalms themselves, is sanctioned by the Apostle Paul. He says, after citing the Psalms, "Now we know that whatsoever things the law saith, it saith to them who are under the law".
The Psalms then concern Judah and Israel, and the position in which those who belong to Judah and Israel are found. Their primary character is the expression of the working of the Spirit of Christ as to, or in, the remnant of the Jews(see footnote) (or of Israel) in the last days. He enters into all their sorrows, giving expression to their confessions, their confidence of faith, their hopes, fears, thankfulness for deliverances obtained -- in a word, to every exercise of their hearts in the circumstances in which they find themselves in the last days; so as to afford them the leading, the sanction, and the sympathy of the Spirit of Christ, and utterance to the working of that Spirit in them and even in Christ Himself. In addition to this, the Psalms present to us the place which Christ Himself when on earth took among them, in order to their having part in His sympathies, and to make their deliverance possible, and their confidence in God righteous, though they had sinned against Him. They do not
as the Epistles, reason on the efficacy of His work; but in the Psalms which apply to Him, present His feeling in accomplishing it. They intimate to us also the place He took in heaven on His rejection, and ultimately on the throne of the kingdom, but, save His present exaltation (which is only mentioned as a fact necessary to introduce, and to give the full character to Israel's ultimate deliverance), all that is revealed of the Lord in this His connection with Israel is expressed, not in narration but in the utterance of His own feelings in regard to the place He is in, as is the case with the remnant themselves. This feature it is which gives its peculiar character and interest to the Psalms.
They teach us thus that Christ entered into the full depths of suffering which made Him the vessel of sympathising grace with those who had to pass through them -- and that as seeing and pleading with God in respect of them. In the path of His own humiliation, He got the tongue of the learned to know how to speak a word in season to him that was weary. They were sinners, could claim no exemption, count on no favour which could deliver and restore. They must, if He had not suffered for them, have taken the actual sufferings they had to undergo in connection with the guilt which left them in them without favour. But this was not God's thought; He was minded to deliver them, and Christ steps in in grace. He takes the guilt of those that should be delivered. That was vicarious suffering as a substitute. And He places Himself in the path of perfect obedience and love in the sorrow through which they had to pass. As obedient, He entered into that sorrow so as to draw down, through the atonement, the efficacy of God's delivering favour on those who should be in it, and be the pledge, in virtue of all this, of their deliverance out of it as standing thus for them, the sustainer of their hope in it, so that they should not fail.
Still, they must pass through sorrow, according to the righteous ways of God, in respect of their folly and wickedness, and to purify them inwardly from it. Into all this sorrow Christ entered, as He also bore their sins, to be a spring of life and sustainer of faith to them in it, when the hand of oppression should be heavy without, and the sense of guilt terrible within and hence no sense of favour, but that One who had assured to them and could convey this favour had taken up their cause with God, and passed through it for them. The full efficacy
indeed of His work in their deliverance, in that one Man's dying for the nation, will not be known by them till they look on Him whom they have pierced. They are purposely left (and especially the remnant, because of their integrity; for the rest will join the idolatrous Gentiles for peace' sake) in the depth of trial, which, as ways of God in government, brings them through grace to the sense of their guilt in a broken law and a rejected and crucified Messiah, that they may truly now what each of them is, and bow before an offended Jehovah in integrity of heart, and say, "Blessed be he that cometh in the name of Jehovah".
But, though the deliverance and a better salvation be not to come till then, still, in virtue of the work wrought to effect it, Christ can sustain and lead on their souls to it; and that is just what is done in these Psalms. These are His language to, or rather in, their souls when they are in the trouble -- sometimes the record of how He has learned it. Hence too, souls yet under the law find such personal comfort under them. Let not any soul, let me remark in passing, suppose that deep heart interest in these sorrows of Christ is lost by passing from under the law to be under grace. There is immense gain. The difference is this -- instead of using them merely selfishly (though surely rightly) for my own wants and sorrows, I, when under grace, enter in adoring contemplation and joyful love into all Christ's sorrows, in the deeper competency given by His Spirit dwelling in me. I go back now in peace, as He is on high, and I trace with divinely given interest and understanding (whatever my measure) all the sorrows through which He passed when here, tracing this "path of life" in love to us across a world of sin and woe, glorifying God in it, through death itself, to the righteous glory in which He now is. Christ comforted His disciples in John 14, though not indeed as under law, but He says at the close, "If ye loved me, ye would rejoice because I said, I go to the Father". Under law the Psalms may comfort us in profitable distress; under grace we enjoy them as loving Christ and with divine intelligence.
But to return. The great foundation which had to be laid to make sympathy possible was, that Christ did not escape where the remnant of Israel will,(see footnote) because He must suffer the
full penalty of the guilt and evil, or He could not righteously and for God's glory deliver them. Thus Christ must pass personally fully through the sorrow as He did in spirit; and besides that, make atonement for the guilt. He passed through it, save in atonement work, near to God; and makes all the grace and favour of God towards Him, all that He found God to be for Him in sorrow, available, through the atonement, to those who should come to be in it, that they might thus have all the mind of God towards them in grace in that case to use when they found themselves in it, even though in darkness. If it be said, How can they when they have not yet learned that God is for them in the atonement? These Psalms, entering into every detail, are precisely the means of their doing so according to Isaiah 50, as already referred to. In truth, many Christians are in this state. They cling to promise, feel their sins, are comforted by hope, see the goodness of God, use the Psalms as suiting them, and do not know redemption nor peace.
The Psalms, then, belong properly to Israel,(see footnote) and in Israel to the godly remnant. This is the first general principle, which the word itself establishes for us, as we have seen stated by Paul -- What they say, they say to those under the law.
In examining the Psalms themselves, we shall find other elements of this judgment, which are very clear and positive. The Psalms distinguish (Psalm 73) and commence by distinguishing (Psalm 1) the man who is faithful and godly, according to the law, from the rest of the nation. "The ungodly are not so", nor shall they "stand in the congregation of the righteous". Indeed, Isaiah teaches the same truth doctrinally just as strongly.(see footnote) Their characteristic subject is the true believing remnant, the righteous in Israel (Psalm 16:3 and many others). It is, therefore, the portion and hope of Israel
which are in view in them. In Psalm 1 this is definitely and distinctly presented. But it is the hope of a remnant, whose portion is from the commencement distinguished in the most marked way from that of the wicked.
Again, it is evident (and it is the second general principle I would notice), that it is the Spirit of Christ, the Spirit of prophecy, which speaks. That is to say, it is the Spirit of Christ interesting Himself in the condition of the faithful remnant of Israel. This Spirit speaks of things to come as if they were present, as is always the case with the prophets. But this does not make it the less true that it is a spirit of prophecy which speaks of the future, and which in this respect often resumes its natural character. But if the Spirit of Christ is interested in the remnant of Israel, Christ's own sufferings must be announced, which were the complete proof of that interest, and without which it would have been unavailing. And we find, in fact, the most touching expressions of the sufferings of Christ, not historically, but just as He felt then, expressed as by His own lips at the moment He endured them.(see footnote) It is always the Spirit(see footnote) of Christ that speaks, as taking part Himself in the affliction and grief of His people, whether it is by His Spirit in them or Himself for them, as the sole means in presence of the just judgment of God, of delivering a beloved though guilty people. Hence we see the beautiful fitness of the language of the Psalms in a point I shall touch upon farther on. In the Psalms which speak properly of atonement Christ is alone, and thus His work is secured. In those which speak of sufferings not atoning in their nature, even though they go on up to death, parts may be found personally applicable to Christ, because He did personally and individually go through them, but in other parts of the same Psalms the saints also are brought in because they will have a share in them, and thus His personal sufferings are presented to us, but His sympathy too is secured.
Another principle connects itself with this, which gives the third great characteristic of the Psalms. The sins of the people
would morally hinder the remnant's having confidence in God in their distress. Yet God alone can deliver them, and to Him they must look in integrity of heart.
We find both these points brought out: the distresses are laid before God, seeking for deliverance; and integrity is pleaded and the sins confessed at the very same time. Christ, having come into their sorrows, as we have seen, and made atonement, can lead them in spite of their sins and about their sins, to God. They do not indeed know at first perhaps the full forgiveness, but they go in the sense of grace as led by Christ's Spirit, (and how many souls are practically in this state!)(see footnote) in expressions provided in these very Psalms, to the God of deliverances, confessing their sins also. They "take with them words and return to the Lord". Forgiveness also is presented to them. The Spirit of Christ being livingly in them (that is, as a principle of life), and fixing the purpose of their heart, they can, through confessing their sin, plead unfeignedly their integrity and fidelity to God. But the thought of mercy everywhere precedes that of righteousness as their ground of hope. In substance, all this is true of every renewed soul who has not yet found liberty, the liberty obtained by known redemption. The Psalms, unless certain praises at the close of the book and the end of some others, are never the expression of this liberty: and even when the expression of it is found, it is that of earthly deliverance or forgiveness.
In sum, then, the Psalms are the expression of the Spirit of Christ, either in the Jewish remnant (or in that of all Israel), or in His own Person as suffering for them, in view of the counsels of God with respect to His elect earthly people. And since these counsels are to be accomplished more particularly in the latter days, it is the expression of the Spirit of Christ in this remnant in the midst of the events which will take place in those days, when God begins to deal again with His earthly people. The moral sufferings connected with those events have been more or less verified in the history of Christ on the earth; and whether in His life, or, yet more, in His death, He is linked with the interests and with the fate of this remnant. In Christ's history, at the time of His baptism by John, He
already identified Himself with those that formed this remnant; not with the impenitent multitude of Israel, but with the first movement of the Spirit of God in these "excellent of the earth", which led them to recognise the truth of God in the mouth of John, and to submit to it. Now it is in this remnant that the promises made to Israel will be accomplished; so that, while only a remnant, their affections and hopes are those of the nation. On the cross, Jesus remained the only true faithful one before God in Israel -- the personal foundation of the whole remnant that was to be delivered, as well as the accomplisher of that work on which their deliverance could be founded.
There are some further general observations on a point to which I have already alluded, which, while in a great measure they are drawn from the Psalms themselves, yet, through the light the Gospels also cast on it, may aid us in seeing the spirit of the whole book, and entering into the purport of many psalms in detail. I mean the sufferings of Christ. We have seen in general already that the book brings before us the remnant, its sorrows, hopes, and deliverance, and Christ's association with them in all these. He has entered into their sorrows, will be their deliverer, and has wrought the atonement which lays the foundation of their deliverance, as it does of the deliverance of any living soul -- but He died for that nation. Of course His own perfection shines out in this; but here we are to look for its connection with Israel and the earth, though His personal exaltation to heaven be mentioned, from which their final deliverance flows. We are not, however, to look for the mystery of the assembly, which at this time was hid in God, nor for Christ viewed in His associations with the assembly. The Psalms furnish most exquisitely all the earthly experiences of Christ and His people which the Spirit of Christ would bring before us. We must look to the New Testament (as in Philippians, for example, and elsewhere) to find the heavenly ones of those He has redeemed.
Now Christ passed through every kind of moral suffering the human heart can go through, was tempted in all points like as we are, sin apart. Nor can anything be more fruitful in its place (for it must not be too long dwelt on in itself, and entirely separated from the divine side of His character, or it becomes profitless or hurtful, because really fleshly sentiment), than to have the heart engaged in contemplating the sorrows
of the blessed Redeemer. Never were any like His. But the Psalms will bring them before us, and I refrain from entering on them here. In these introductory remarks, I can only shortly refer to the principles on which, and the positions in which, He suffered. There are, I think, three. He suffered from man for righteousness and love, for the testimony He bore in that which was good, in which He bore testimony to and revealed, God: He suffered from God for sin. These two distinct characters of suffering are very simple and plain to every believer's mind. The third kind of suffering supposes somewhat more attention to scripture. It is said of Jehovah's ways with Israel, "In all their affliction he was afflicted, and the angel of his presence saved them". This was (as to the last part, yet will be) most especially fulfilled in Christ, Jehovah come as man in the midst of Israel. But the sufferings of Israel, at least of the remnant of the Jewish portion of the people, take a peculiar character at the close. They are under the oppression of Gentile power, in the midst of utter iniquity in Israel, yet are characterised by integrity of heart (indeed, this is what makes them the remnant), but conscious of, for that very reason, and suffering under, the present general consequences of sin under the government of God and the power of Satan and death. The deliverance which frees them from it not being yet come, the weight of these things is on their spirits. Into this sorrow Christ has also fully entered.
During His whole life, up even to death itself, He suffered from man for righteousness' sake (see, in connection with this Psalm 11 and others). Besides this, on the cross He suffered for sin, drank the cup of wrath for sin, the cup His Father had given Him to drink. But besides these two kinds of suffering He bore in His soul, at the close of His life (we may say from after the paschal supper), all the distress and affliction under which the Jews will come through the government of God -- not condemnation, but still the consequence of sin. No doubt He had anticipated, and, so far felt it, as in John 12 the coming cross; but now He entered into it. It was, as to the point we are now on, as He said, apostate Israel's hour then and the power of darkness. But He was still looking to His Father in the sense of faithfulness. Nor was He yet forsaken of God. He could still look to man's watching with Him. What could watching do when divine wrath was upon Him? But the distinctive character of these kinds of suffering is clearly seen if we, as
taught of God, weigh the psalms which speak of them respectively. Thus we shall see that, when He suffers from man, He looks, as speaking by His Spirit in and for Israel, for vengeance on man. Others too are then often seen to suffer with Him. When He suffers from God, He is wholly alone, and the consequences are unmingled blessing and grace. As to suffering from man, we can have the privilege of so suffering, having the fellowship of His sufferings. In suffering from God as under wrath, He did so that we might never have the least drop whatever of that cup; it would have been our everlasting ruin. In the sufferings He underwent under Satan's power, and darkness, and death, when not yet actually drinking the cup of wrath, besides what was due to the majesty of God in view of this see Hebrews 2:10), He suffered to sympathise with the Jews in their afflictions, which they come into through their integrity and yet in their sins. Every awakened soul under the law will find comfort in this. All these sufferings are entered into in the Psalms as to Christ and as to Israel. But the Jews passed into utter ruin, and loss of all the promises (save sovereign grace), and the remnant into their place of trial and sorrow as such, by the rejection of Messiah.
It is to be remembered that, though all three principles of suffering are essentially different, and all very clear and important in their character, at the close of Christ's life all coalesced and united in the sorrows of His last hours -- save that I doubt not, in coming out of Gethsemane, the pressure of Satan's power on His spirit had been gone through and was over, but on the cross He suffered from man for righteousness, and from God for sin only. I am persuaded that this last, when fully on His soul, was too deep to leave it possible for the other or anything else to be much felt.
Having made these general observations, which appeared to me necessary to understand the book, we will now examine, with the Lord's help, its contents; and may He indeed guide both myself and my reader in doing it! If it does depict Christ's sufferings and His interest in His people on earth, it behoves us to search into it reverently, yet with child-like confidence, and to wait -- as indeed we ever should -- upon His teaching, that we may be led and taught in our search. That which speaks of what He felt should be touched with confiding love, but with holy reverence.
It is generally known that the Psalms are divided into five
books, the first of which ends with Psalm 41; the second, with Psalm 72; the third, with Psalm 89; the fourth, with Psalm 106; and the fifth, with Psalm 150. Each of these books is distinguished, I doubt not, by an especial subject. Our examination of the Psalms contained in each will give the fullest insight into the character of the several books; but it may be well to give here a general notion of their contents.
The subject of the first book is the state of the Jewish remnant before they have been driven out of Jerusalem, and hence of Christ Himself in connection with this remnant. We have more indeed of the personal history of Christ in the first than in all the rest. This will be readily understood, as He was thus going in and out with the remnant, while yet associated with Jerusalem. I use Jewish here in contradistinction with Israel or the whole nation.
In the second book, the remnant are viewed as cast out of Jerusalem (Christ, of course, taking this place with them and giving its true place of hope to the remnant in this condition) The introduction of Christ, however, restores them, in the view of prophecy, to their position in relationship with Jehovah as a people before God (Psalm 45, Psalm 46). Previously, when cast out, they speak of God (Elohim) rather than Jehovah, for they have lost covenant blessings; but by this they learn to know Him much better. I doubt not, the history of Christ's life afforded occasion to His entering into the practical personal sense of thus condition of the people, though, of course, less historically His place in general. In Psalm 51 the remnant own the nation's (more precisely the Jews') guilt in rejecting Him.(see footnote)
In the third book we have the deliverance and restoration of Israel as a nation, and God's ways towards them as such (Jerusalem, at the close, being the centre of His blessing and government). The dreadful effect of their being under the law, and the centring of all mercies in Christ are brought out in Psalm 88 and Psalm 89, closing with the cry for the accomplishing of the latter. Electing grace in royalty for deliverance, when all was lost, is presented in Psalm 87.
In the fourth, we have Jehovah at all times the dwelling place of Israel. Israel is delivered by the coming of Jehovah. It may, in its main contents, be characterised as the bringing in the Only-begotten into the world. Jehovah having been always Israel's dwelling-place, they look for His deliverance. For this the Abrahamic and millennial names of God, Almighty and Most High, are introduced. And where is He to be found? Messiah says, "I seek them in Jehovah, the God of Israel". There He is indeed found. Thus there will be judgment on the wicked, and the righteous delivered. The full divine nature of Messiah, once cut off, is brought in to lay the ground for His having a part in the latter-day blessings, though once cut off. He is the unchangeable living Jehovah, the Creator. Then comes blessing on Israel, creation, judgment of the heathen, that Israel might enjoy the promises. But it is the same mercy which has so often spared them.
The last book is more general, a kind of moral on all, the close being triumphant praise.
Having spoken of the details of their restoration, through difficulties and dangers, and God's title to the whole land, the wickedness of the antichristian tool of the enemy, the exaltation of Messiah to Jehovah's right hand till His enemies are made His footstool, and the earthly people made willing in the day of His power -- we have then a rehearsal of God's ways, a commentary on the whole condition of Israel and what they have passed through, and the principles on which they stand before God, the law being written in their hearts.
As this rapid sketch will have shewn (and the details I shall now enter on will shew more clearly still), there is far more order in the Psalms than is generally supposed by those who take them up as each an isolated ode to serve as the expression of individual piety. They are not connected, it is true, in one continuous discourse or history, as other parts of scripture may be; but they express in a regular and orderly way distinct parts of the same subject; that is, as we have seen, the state of the remnant of the Jews or Israel in the latter day, their feelings, and Messiah's association with them. These topics are treated in the most orderly way. The Spirit of God, who has superintended the structure, as He has inspired the contents of the whole scripture, has stamped the unequivocal traces of His hand on this especial part of it. Who collected these divine
songs, the work of diverse authors, and written at different epochs, I do not pretend to say. This the learning of divines may discuss; but the result cannot, I think, leave a doubt on the mind of any one who enters into their purport as to whose power wrought in it.
I have already noticed generally the subject of each of the five books. The distinction of subject I found in them had led me to divide the whole Book of Psalms in the same way, before my attention had been drawn to the well-known fact of its being so divided in the Hebrew Bible. But this principle of order is carried out also in the details of each of the books This order in the first book, and the contents of the psalms which compose it, are now to occupy us. It is, perhaps, the most complete in the general and characteristic view it gives of the subjects treated of in the Psalms, and so far the most interesting. The others naturally pursue more the details which carry out the general idea thus given.
It will be remarked that the following principle runs through it, and indeed, more or less, the others when it is applicable some great truth or historical fact is brought forward as to Christ or the remnant, or both, and then a series of psalms follows, expressing the feelings and sentiments of the remnant in connection with that truth or fact.
The first book may be in general thus divided into distinct parts. The first eight psalms form a whole, an introductory whole to the entire collection of Psalms. This series may be subdivided into the first two, which, in a more particular manner, lay the basis of all that is taught or expressed in Psalm 3 to Psalm 7? and, finally, Psalm 8. The character of these I shall enter on immediately. At present I proceed with the order of the book. Psalm 9 and Psalm 10 form the basis of the psalms which follow to the end of 15. They give, not the great principles which are at the foundation of all Israel's latter-day history, but the historical condition of the remnant in the latter day. Psalm 11 to Psalm 15 unfold the various thoughts and feelings which that condition, and the circumstances in which the pious remnant find themselves, give rise to. Psalm 16 to Psalm 24 present to us Messiah formally entering into the circumstances of the pious remnant, the testimonies of God, the sufferings of Messiah,
and the final manifestation of His glory when He is owned as Jehovah on His return. The remnant are found in this series as in Psalm 17, Psalm 20, and Psalm 23; but the main subject spoken of in them, with the exception of Psalm 19, which gives the testimony of creation and the law, is Messiah. Psalm 25 to Psalm 39 present to us the various feelings of the remnant under these circumstances. The whole book closes and is complete with the true source of the Messiah's intervention in the counsels and plans of God, the place He took in humiliation, and the blessing which belonged to him who could with divine intelligence discern and enter into His humbled condition, and that of the righteous remnant who were associated with Him (for so indeed they were, and this is what the Psalms especially bring out).
It is extremely important that, on the one hand, some psalms should personally bring before us the Messiah; but it is also important that the moral traits which form the beauty and excellency of His character in God's sight, and the attractive object which God delights to bless, should be brought before us also, that, on the one hand, we may delight in them, and, on the other, the indissoluble moral connection between Christ and the remnant may be brought into view. This connection of moral character and its display in Christ is very distinctly brought before us in the beginning of the Sermon on the Mount. There blessing is pronounced on those who exhibit certain moral traits and qualities. These characterise the remnant; yet, if they be carefully looked into, they will be found to be morally a description of Christ Himself. Hence it is that we find Him and the remnant so mixed up together in many psalms, while some, as I have said, present distinctively the great foundation of blessing in Himself. We may apprehend also thus the difference of the associations of Christ with the remnant of Israel and those of the assembly with Him. Those of the assembly begin when redemption is accomplished, and Christ is already exalted on high. By the Spirit sent down from heaven the saints are united to Christ there; and their experiences as Christians flow from their position as united to Christ consequent on accomplished redemption, and then in conflict with the world.
Previous to the knowledge of redemption, and for that very reason, saints may now pass through experiences analogous to, and in principle the same as, those of the Psalms, and find, in consequence, great comfort from them; but their own place,
as Christians, is in union with Christ.(see footnote) The Lord's associations with the remnant are different. They pass through their trials before the knowledge of redemption or its application in power to them. Their experiences are not the fruit of union(see footnote) with Christ. Christ has trod the same path, in grace towards them; not that they were united to Him, for He was alone; but He was afflicted in their affliction and oppression by the world. Death was before Him; the fruits of the penal government of God on them, manifested in the state in which Israel then was, He has entered into in grace, as we have seen. Suffering under wicked Israel, and oppressing Gentiles, as the remnant will in that day, He thus, by His Spirit prophetically, associates Himself with them in all their sorrows, and gives a voice by His Spirit to them on their way up to the discovery of redemption.
This makes the tone and purport of the Psalms very plain The "Father, forgive them, for they know not what they do" was on the cross when atoning work, the fruit of grace, was going on. Judgment on Israel was then suspended, and the Holy Ghost blessedly took this cry up by the mouth of Peter in Acts 3:17, where the return of Jesus to them (as the children of the prophets, and the people in whom the blessing of the nations was to be) was proposed on their repentance. This grace was then of no effect; but in the last days all the fruit of that cross and that cry on earth will be made good on earth, when they have repented and looked on Him whom they have pierced. But this demand (as its final accomplishment will be also) was founded on atoning work, accomplished with God alone, which was based on grace and will bring grace; and not in connection with His sufferings from men, which bring judgment on men, His adversaries.
The Psalms constantly present to us this consequence of the wickedness of men against Christ, and the wish of the remnant
that it may arrive. Such a wish will never be found expressed by Christ in the Gospels. He pronounces prophetic woes on others for hindering those that were entering in; but this is love to these souls. No call for judgment is found. In the Psalms, on the other hand, no such passage as "Father forgive them" is found; though the fruit of grace, after His own deliverance from the horns of the unicorns, is most strikingly unfolded. The gospel was the good news of the visitation of the world and of Israel in love by the Son of God. The incarnation was Christ entering alone into this path of love towards all. God was in Christ, reconciling the world unto Himself. Nought else was, nought else could be, revealed and unfolded then. It was what He was personally in the world. But the remnant of God's people are to go through these sorrows. The only possible means of their deliverance was the destruction of their enemies. We shall go up from the midst of our sorrows to meet the Lord in the air; we have no need to wish our enemies destroyed in order to our deliverance; we have in the gospel to do with grace, with a heavenly Christ that is not passing through sorrows, and with glory.
The remnant of Israel therefore call for this execution of judgment on their enemies. They have to do, not with that heavenly, sovereign, abounding grace which gives us a place with Christ clean out of the world (not of it, as He was not of it who was loved before the world was founded), but with the government of this world. Objects, no doubt, of grace themselves (and of mere grace, for they have rejected the promises in Christ presented to them in the truth of God, and have been concluded in unbelief that they might be the objects of mercy), still, they are the nation in whom the government of this world centres and in respect of whom it is displayed. Hence they await judgment, and the display of the righteous exercise of that government, and the cutting off of the oppressor and the wicked. Hence Christ (who has entered into, and will in spirit enter into, their sorrows, but was Himself cut off instead of seeing His enemies cut off, accomplishing a better and more glorious work) did not then ask for the world, but for those that were His, and that they might be with Him where He was. John 17 marks the formal contrast of the two systems. He would not call down fire from heaven -- would not execute righteous judgment. It is intimated indeed in the Sermon on the Mount that He was in the way with Israel (as in John, that
the world had not known Him). Still, the christian path is to do well, suffer for it, and take it patiently, as He did.
Hence, while passing through the sufferings, He could only prophetically be associated with the desires and aspirations after judgment which will have their righteous place when the time of public divine government of this world and judgment is come. Hence already in Psalm 2 this is the place we find Him set in. All the psalms are constructed in view of that. Thus the remnant in suffering, calling for judgment, reach back to Him who, though He never sought judgment for Himself, did suffer and will seek judgment for them and execute it-Himself the centre of that centre of earthly government divine. He is seen by the prophetic Spirit in the same circumstances and the cry for judgment is heard. But it will be found that, wherever this is the case, as we have remarked, the remnant, other men, are found besides the Lord Himself.
In principle, any suffering Jew might so speak; only, as Christ suffered above all, the terms used in the Psalms, where the demands for vengeance occur, sometimes rise up to circumstances which have been literally true in Him in His sorrow on earth. But the point of departure of the feeling, and of the whole of what is said, is any godly Jew whatever in the last days. Into that Christ has entered. The proper or exclusive personal application to Himself is only true when it is proved by the circumstances and the terms of the passage. The point of moral departure is always the remnant and their state. He is merely associated with them in the mind of the prophetic Spirit; though, as to the facts, He entered into deeper sorrow than they all. Hence the immense importance of first of an seeing the position and necessary thoughts of the remnant in the Psalms.
Christ is merely associated with them and their position in grace; though He must be the centre, and pre-eminent, wherever He is found. There is no possibility of understanding the Psalms at all otherwise. All interpretation is false which does not take this principle or truth as its point of departure. When we get into a prophetic and governmental order, even in the New Testament, we at once find the same demands of vengeance. It is judgment, and not grace. The souls under the altar in the Revelation desire that their blood may be avenged; and the holy apostles and prophets are called to rejoice over the destruction of Babylon.
This important principle then is to be laid down, that, in every psalm in which the godly remnant can have a part, that is, where the Person of Christ is not the direct subject (we have seen there are some, as Psalm 2, Psalm 102, and others, which speak personally of Christ), the whole is not to be applied to Christ, nor the psalm itself, in general, primarily. It belongs to the condition of the remnant, and speaks of it; and the principle of God's dealings with them through Christ is often given as the great example of the sorrow of the suffering godly. And hence, in the circumstances it refers to, it may rise up to such as literally depict those through which Christ has passed, so as to shew the way in which Christ has entered into their circumstances. This last may be evidently the most important part of the psalm. But this does not change the principle. There may be psalms where the remnant are introduced collaterally as objects of blessing in result, but where a particular part may be evidently applicable to Christ, who only procures that result.
Psalm 22 has a distinct and peculiar character, because there Christ, while speaking of sufferings common in kind, though not in degree, to Him and the remnant, yet, as in them already, passes into that in which He was entirely alone. Indeed, the bringing these out in contrast is the very subject of the psalm. The godly have been, the remnant will be, in suffering. But the godly were delivered when they cried, so will the remnant; but Christ, perfect in the fullest sorrow, was not. So that Christ is really alone here; though, in order to shew the contrast of this suffering with others in which saints could be, and had been, this last character of suffering is mentioned. The fact already mentioned (that, in the psalms expressive of the godly man's suffering from men, there is always the call for vengeance on the part of the speaker, and that in Christ's life -- as the Gospels give it to us, that is, according to truth as personally come into the world, and standing as a witness alone in the world -- He never does so, but the contrary when on the cross, and in His life-time forbids it, reproaching the disciples with not knowing what manner of spirit they were of) evidently has the most important influence on our judgment, how far and in what way we find the living historical Christ in the Psalms as a direct object.
The attentive reader will remark that, in the order of which I have spoken of the psalms of the first book, a principle I
have referred to is fully exemplified: that is, that standard psalms with some great principle or fact come first, and then a series expressive of the thoughts and feelings of the remnant produced by these. Thus Psalm 1 and Psalm 2 are followed by Psalm 3 to Psalm 7, which depict the state of things as felt by the Psalmist connected with Psalm 1, and Psalm 2, Christ being rejected (closing with the result in Psalm 8);(see footnote) then Psalm 9 and Psalm 10, the state of facts in the latter days; Psalm 11 to Psalm 15, the various feelings of the remnant connected with them. Next, Psalm 16 to Psalm 24 Christ and the whole testimony of God, and Christ on the cross or atonement, having been set before us, the feelings consequent on this are depicted from Psalm 25 to Psalm 39. Sins are acknowledged for the first time in Psalm 25. Trials and deliverance had been spoken of before; but sins could not be confessed but in view of, and as building on, the foundation of atonement, when God really taught. So it will be indeed historically with Israel in the last days; though that is not entered on here.
I will now pursue in detail what the Lord may graciously afford me on the psalms of the first book. I have already said that the first two psalms lay the ground of the whole collection They shew the moral character and position of the remnant; and the counsels of God as to Christ -- King in Zion; the law and Christ, the two great grounds of God's dealing with Israel. Psalm 1 is the description of the godly remnant, and the blessing that accompanies their godliness according to the government of God. This blessing, save in the heart-comfort and peacefulness of an upright mind, has never been accomplished; but
it is given in the same manner as the portion of the meek when Christ presents the kingdom (Matthew 5). They shall inherit the earth; but the kingdom was not, has not yet been, set up in power.(see footnote) (This is the subject of Psalm 2). Hence the Lord in Matthew speaks of suffering for righteousness sake. The kingdom of heaven is the portion of those who do; and if suffering for His name's sake, then heaven itself comes in, and their reward there is great.(see footnote)
In Psalm 1, however, we have simply the godly remnant on the earth. I say remnant, for the subject of the psalm is spoken of as characterised by individual faithfulness. The ungodly, sinners, and scornful, are around him. The law is his delight. He is a godly Jew, keeping apart from the ungodly, and is blessed, and prospers. Such is the principle of the psalm. But to make it good the earthly judgment must come in. There the ungodly shall not stand, nor sinners in the congregation of the righteous -- then left free from the pressure of those who cared not for God. The psalm gives us the general character of the godly man, and the result under the judicial government of God.
Another element is then brought in. Jehovah knows the way of the righteous -- the way of the ungodly shall perish. It is a judgment on one side, and a moral approbation before that judgment come on the other, which is connected with the covenant-relationship of Jehovah with Israel. We have seen that Christ was on earth this godly man, and took His place among the faithful remnant, these excellent of the earth -- was perfect in that place. So far this psalm takes Him in; but that is not yet directly spoken of. Its subject is the character of the godly, and the result under the government of God, Jehovah, in the midst of His people. It is not yet suffering because of this. That is a circumstance which will come out in its time. It is the character of the godly man in presence of the wicked, and the result measured by the abiding principles of God's government. Jehovah knows the righteous -- others shall positively perish. Psalm 1 is the moral character of the remnant, their position in the midst of the ungodly, and the general government of God, and the connection of Jehovah and the righteous.
Besides this, remark that the psalm places both in presence of a proximate judgment, by which the wicked are driven away like chaff, and the righteous form the congregation; that is, it refers definitely to the remnant in the last days. The principles of this psalm, the character of the persons spoken of in it, and their position, are clear enough, and important as laying one great part of the basis of the whole superstructure of the Psalms -- God's government, and the trials of the remnant which seemed to deny the government here spoken of, which is only to be made good in judgment when the mystery of God shall be finished. We are on the ground of Israel's place and of God's government according to the law, but the righteous distinguished from the wicked, and blessing, not the portion of all Israel as a whole, but of the righteous who will form the congregation when judgment is executed. Blessing is on the righteous, but these shall be the people when the ungodly shall be driven away as chaff. It is just the doctrine of the end of Isaiah (see chapters 48: 22; 57: 20; 65; 66). Only in the last passage the judgment reaches the nations also.
A godly remnant of the people, delighting in the law, and the judgment of God, resulting in the congregation of the righteous, according to the true character of Jehovah, the wicked being driven away -- such are the first truths presented to us, the moral government of God on the earth made good by judgment in Israel.(see footnote) Hence the last days are clearly in view.
The next great element of the condition of Israel and the government of God, is Messiah -- the counsels of God concerning His Anointed. Here the heathen are brought in, and form the principal subject of the psalm; and again we find ourselves in the last days, when Christ's rights will be made good against the kings of the earth and all opposers. But Israel is again here the centre and sphere of the accomplishment of these counsels of God. The Anointed is to be King in Zion. The adversaries are the great ones of the nations, the evil reaching alas! to the heads of Israel who, as we shall find, "shall die like men, and fall like one of the princes" -- "an ungodly nation" (Psalm 43) and as Peter also himself has taught us in applying this psalm.
I have said that the counsels of God as to Messiah are the element here introduced to us of the ways of God treated of in the Psalms. But the psalm opens with the rising up of the nations to cast off His authority, and Jehovah's who establishes it, the apostate Jews, as we have seen, being engaged in this great rising alas! against God. The nations rage, the peoples imagine a vain thing -- the kings of the earth, and the rulers would break the bands of Jehovah and His Anointed together. But this rising only brings in wrath and displeasure, against which all resistance will be vain. He that sits in the heavens shall laugh, Adonai(see footnote) has them in derision; Jehovah, in spite of all, has set His King upon His holy hill of Zion. Such is the sure counsel of God made good by His power. Man's presumption in resistance only brings his ruin.
But more is then brought out. This King, who is He? Jehovah has said to Him, "Thou art my Son: this day have I begotten thee". It is One who -- begotten on what can be called "today", that is, begotten in time -- is owned Son by Jehovah. It is not then here the blessed and most precious truth of eternal sonship with the Father, though it is not to be dissociated from it, as if it could be without it, but One who-the Anointed Man, and that holy thing born into this world with the title, by His birth there also, of Son of God -- is owned such of Jehovah. Thus, Paul tells us, this raising up Jesus (not raising up again) is the accomplishing the promises made to the fathers, quoting the psalm in confirmation. He quotes another passage for His resurrection and incorruptibility. Thus we have Christ born into the earth, owned Son of God by Jehovah.
But large counsels flow from this title. He has only to ask of Jehovah, and the heathen are given Him for His inheritance and the uttermost parts of the earth for His possession. He will rule them with a rod of iron and break them in pieces like a potter's vessel -- break with resistless power, ruling in judgment all that impiously and impotently rise up against His throne. But this execution of judgment is not yet accomplished. The psalm itself invites the kings and judges to submission and humbly owning the Son, lest they perish if
His wrath be kindled but a little. He is Himself to be trusted; and who can claim this but Jehovah?
This summons to the kings of the earth is founded, remark, on the establishing the title of Christ to royal judgment and power on the earth. But is Christ set King in Zion? He was cast out of it and hung upon the cross for better blessing and higher glory, even that He had with the Father before the world was, yet cast out of Zion, to which He presented Himself as king. And as to the heathen and the earthly inheritance, He has not yet asked for it; when He does, in the Father's time, He will surely give it, and so His foes be His footstool. He declares (John 17) that He did not ask about it, but about those given Him out of it. The kings of the earth reign on, many bearing His name to be found yet in rebellion when He shall take to Him His great power, and the nations be angry, and His wrath come. No rod of iron has yet touched them -- the potter's vessel, broken as nothing, is not now their image. The Lord is not yet awakened to despise it. They reign by God's authority. But there is no king yet in Zion. Christ has been rejected. Meanwhile we know He is Adonai in the heavens.
We have now the great elements of latter-day history, a Jewish remnant awaiting judgment, the wicked being still there, the heathen raging against Jehovah and His Anointed, He that sits in heaven laughing at their profitless rage, Jehovah setting Christ surely king in Zion, yea, upon His asking, giving Him all the nations for His inheritance (the submission of all to be enforced by resistless judgment). No sorrows here, not even as to the remnant in Psalm 1; but the counsels and decrees of God, and power such as none can resist. In a certain sense the kings of the earth did stand up and the rulers take counsel together, and -- as to earthly power and scenes -- succeeded. Christ was rejected and did not resist.
Where then is the remnant viewed in the Jewish scene of this world's history? What place have they? The great principles on which they stand are unfolded in the Psalm 3 to Psalm 7. It will be easily seen now how the first two psalms form the basis of the whole book, though the great body of its contents are the consequences of their non-fulfilment in the time to which those contents apply. Indeed in this the structure of the book resembles that of a great multitude of psalms -- the thesis stated in the first or few first verses, and then the circumstances,
often quite the opposite, through which the saint passes to arrive at what is expressed at the beginning of the psalm. The five following psalms then unfold to us, in general and in principle, the condition of the remnant and the thoughts and feelings produced by the Spirit of Christ in them, in the state of things consequent in Israel upon His personal rejection. The circumstances in which they find themselves are not historically alluded to till Psalm 9 and Psalm 10. Hence these psalms give the working of the Spirit of Christ in them in the suited moral fruits, so as to display the state of the godly remnant, the holy seed that is in Judah when all is ruined. The principles of their state, the elements of feeling unfolded in it, are brought before us. There is not the strong expression which flows from the pressure of circumstances; but each moral phase is exhibited, the different feelings to be produced by the Spirit of Christ in relationship to God.
The first, Psalm 3, gives the condition in general in contrast with Psalm 2, and the support and confidence of faith in it. The troublers of the godly man are multiplied, haughty, and triumphing over him as having no help in God; but Jehovah is his shield. He lies down in peace, and by faith sees his enemies smitten and their power destroyed. Salvation belongs to Jehovah, and His blessing is upon His people. Here again, remark, we find the latter days; and, though surrounded by his enemies, the godly man rests in peace and prophetically sees their destruction, and blessing on Israel. It expresses confidence in God in the midst of hostile numbers, and without resource. Christ has surely entered fully into this; but the place of the psalm is in the latter days, after proof of the non accomplishment of Psalm 2, at His first presenting Himself as Messiah to Israel.
Psalm 4 differs in this respect from Psalm 3, of which we shall see other examples, that it is not simple confidence, but appeals to righteousness against the sons of men, who turn all the glory that belongs to the people of Jehovah, and especially to their king, into shame; but Jehovah has chosen the godly. The light of Jehovah's countenance is his resource. In Psalm 3:4, and Psalm 4:1, the experienced mercy of Jehovah is referred to.
In Psalm 5 the cry of the godly is presented, and the character of God, as necessarily responding to that of the godly, is appealed to as necessitating His hearing him and judging the wicked. If the godly love godliness, surely Jehovah does; if
the godly abhor wickedness, surely He does. It answers to the "righteous Father" of the Lord in John 17only there the answer was heaven; here, earth -- the necessary consequence of the difference of Christ's position on earth and that of the remnant.
In Psalm 6 the remnant take another ground. They are oppressed, their soul vexed, the extremity of distress presses on their spirit, and their conscience not being cleared gives the fear that Jehovah might be against them in anger, and they look that Jehovah should not rebuke them in anger nor chasten in hot displeasure, which they had as a nation deserved but which the redeemed heart deprecates. But they look to be saved through mercy and saved from death, and call on the wicked to depart, for Jehovah has heard.
Psalm 7 appeals to Jehovah, on the ground of the righteous and more than righteous dealing of the godly with their enemies, that Jehovah may arise and awake to the judgment He has commanded, and that thus, by the deliverance of the remnant by judgment, the congregation of the various nations of the earth would compass Him about. He would then judge the peoples, thus distinctly bringing out the future judgment. Another point is brought out here. The Lord judges the righteous man. If a man turn not, but go on in his wickedness, His wrath will follow him.
In all this we have the Spirit of Christ as it associates itself with the Jewish remnant, and in certain respects Christ Himself called to mind; that is, as passing through the circumstances which enabled Him to enter into theirs with truth (for we have seen that the effect on His soul personally was never what it is in the remnant). It is not His history, but His sympathy with them. There are two principles which connect Christ on earth and the remnant in the latter days: He takes them in grace into His place as on earth,(see footnote) and He enters into theirs. As to the nature and principles of their life, the righteous have the sentiments of the Spirit of Christ as it would work in their state. Their appeals are the expression of this. And God allows their claims (though they have not clear intelligence respecting this), furnishing in the Psalms expressions to them. It is a need and a desire too which the life that is in them legitimates to His heart who can take account of the ground Christ
has laid for blessing, which makes Him righteous in forbearance, though the righteousness, as to the Jews, be not yet manifested. Their knowledge of what Jehovah is as respects integrity and oppression -- what He has ever been -- makes them look for a deliverance which seems impossible.(see footnote)
There is another expression to note here -- "how long?" It expresses the expectation of faith. God cannot reject His people for ever: how long will He deal with them as if He did, and take no notice of oppression? Hence in one place He says, There is none that knoweth how long. As a whole, then, these psalms are a general exhibition of the state of the remnant of the Jews before God in the latter day, and the principles on which their souls stand as godly -- not as yet the strong outpouring of their feelings under the trial of circumstances. Is Christ then absent from them all? Surely not, or the Psalms were not here. Christ entered in sympathy into their condition, forms the faith of their hearts in it by His Spirit, is thus fully found in their low estate in the best way. His own personal feelings when on earth they do not express,(see footnote) though He has learnt by His own sorrows in like circumstances -- blessed truth! -- to have a word in season for him that is weary.
We have now come to Psalm 8 which closes this unfolding of the condition of the remnant, and the counsels of God as to the rejected Anointed of Jehovah. What is said is still by the mouth of the now delivered remnant. "O Jehovah, our Lord!" In vain have the heathen risen up against Him! "How excellent is thy name in all the earth! who hast set thy glory above the heavens". It is not now a king in Zion -- though surely that will be true; but a glory set above the heavens. It is not now merely the people of the great King blessed; but wherever the children of men dwell, Jehovah's
name, Israel's Lord, is great. Is it now as setting the Christ on His holy hill of Zion? No, it is in setting the Son of man, not merely over the children of men, but over everything His hand has created in all places of His dominion. He is set over all the works of His hand; none are excepted. He only is excepted who put all things under Him. And who is this Son of man? It is one made a little lower than the angels for the suffering of death, crowned now with glory and honour, and set (which the Epistle to the Hebrews, chapter 2, shews us is not yet accomplished) over all the works of God's hands.(see footnote) He could not be rejected as Christ (even if that title was afterwards to be made good by Him who laughs from heaven at the impotent rage of the kings of the earth) without His having a yet more glorious place destined to Him in the counsels of God -- the being gloriously crowned in heaven, and set over all things. Son of God and (Son of David) King in Zion was His title on earth.(see footnote)
But His first rejection in this character throws Him out into this wider glory He had faithfully acquired too, -- what belonged by divine committal to the Son of man. Hence we see in the Gospels the Lord charging His disciples to say no more that He was the Christ (for He was now virtually rejected by Israel), because the Son of man must suffer and be rejected, delivered to the Gentiles, die, and rise again (Luke 9). This was grace to Israel therefore; but to man, to man in Christ. Still Israel's Lord, Jehovah, was thus excellent in all the earth. This is that with which the psalm closes, as the proper result in the mouth of the remnant, though it was brought about by, and dependent on, a much higher glory. God, in the presence of the rage and ill-will of His enemies, and to silence the oppressors and the pride of the enemy, and of the relentless pitiless persecutors of His saints and people, has chosen the weakest things of the earth to perfect praise.
We have had an example of this -- a little anticipative example of this -- in the reception of the rejected Christ riding into Jerusalem. It shall be fully accomplished in the last day. Then He had witness given to Him, as Son of God in raising Lazarus, as Son of David in thus riding into Jerusalem, as Son of man
when the Greeks came up. But then He must die to have this last glory (John 11, 12). In the last days all shall not thus fail on earth. It shall be accomplished in power. Meanwhile He is crowned with glory and honour in a better place. The psalm has an elevated and enlarged energy, as is suited to the great deliverance celebrated. Creation makes man so little in himself. What is he when we consider this vast and shining universe? But glance at Christ, and you see all its glories grow dim before the excellency of Him under whose feet all is put. Yea, they are lighted up again by that glory. Man is indeed great and above all in Him, the Son of man set over all things.
It is not the place here to enlarge on the use of this psalm in the New Testament; but it makes its use and import very clear. In 1 Corinthians 15 we see that it is accomplished in resurrection. In Hebrews 2 we see that the subjection of all things is in the world to come -- that they are not yet put under Christ's feet, but that He is crowned already with glory and honour. Ephesians 1 shews that the church is united to Him in this place of glory, but that does not at all enter into the scope of the psalm. It was part of the mystery hid from ages and generations.
Before passing on, I would briefly review the ground we have gone over in these introductory psalms. First, the remnant in the latter day is set before us; then the counsels of God as to Messiah, but the kings of the earth and the rulers setting themselves against Jehovah, and His Anointed. Yet He will be set king in Zion. Then Psalm 3 to Psalm 7 present the great principles on which the remnant will have to walk under the circumstances in which they find themselves, Christ being rejected. They do not afford us the deep expressions of feeling which the extent of distress brings out, but only the sentiments produced by grace in their position, so far as they are needed to give a voice to the feeling of grace and faith in it: Psalm 3 to Psalm 5 confidence; Psalm 6 and Psalm 7, bowing of heart under distress; Psalm 3, simple confidence; Psalm 4, appeal to the God of righteousness, and the path of the righteous marked out; Psalm 5, he cries to Jehovah, because He discerns between the evil and the good, and the wicked thus must be removed, and Jehovah bless the righteous that trust in Him; Psalm 6, mercy is appealed to, as, distressed in spirit, he entreats Jehovah not to rebuke him in anger, and Jehovah
has heard him in his distress to save him from death; Psalm 7, he appeals against his persecutors, contrasting their conduct and his own towards them, but Jehovah judges His people.
These are the great elements of relationship between Jehovah and the remnant of His people in that day. How precious it will be for the remnant to have their faith sustained and given words to, above their fears, by these gracious witnesses of the Spirit of Christ, to guide them, and justify their best hopes, and calm their justest fears! It is not difficult, I think, to understand why Christ could not personally have the feelings and desires here expressed, and yet animate by His Spirit prophetically these same desires in the remnant, and enter into all their circumstances in sympathy. He came from heaven, and never lost the spirit that breathed there, though He was in the circumstances which earth brought upon Him; but that spirit is love. He was above evil in the power of love, and the consciousness of divine feelings which the Son of man who is in heaven would have, though He passed through every sorrow which the Son of man on earth could be subject to. He went through all the distress that sin and man's relentless enmity and the insensibility even of His disciples(see footnote) could bring upon Him; but, while only the more sensible of it and feeling it the more deeply because He was perfect, He was above all the evil in love in the personal perfection of good. The remnant will not be so. They will be sustained of God, yet not only in the midst of evil, but under it, pressed by it, by the sense of guilt, by fear of wrath -- not merely the deep sense of wrath, but a personally sifting dread of it. There is no deliverance for them without the destruction of their enemies; and they desire it. These are Jehovah's enemies too, and their desire is right (see Psalm 6:5, 7, 10).
This Christ, as we have said, did not. He was above all this enmity in heavenly love and through known communion with His Father, whose will He had peacefully to do in known approval: until, in the end, He entered into that dark valley, where, for our sakes and Israel's, He was indeed to meet wrath, but there His converse was with God. As to His human enemies, He only says, "If ye seek me, let these go their way", and all were prostrate before Him, and it is His to tell them in peace, "This is your hour and the power of darkness". Hence
Himself, love divine, passing through every sorrow that Israel or we may have to pass through, He did so personally in love. All was felt, but He was above the evil in love to men, being in perfect communion with heaven and its loving favour. In this He is a pattern for Christians, not for Israel. But He really went through all that the remnant can ever go through, yet was free enough from any power over Him to feel for others in it. This He does perfectly, and prophetically inspires the expressions of faith to those who, not knowing yet heavenly love and deliverance, are pressed under it; and gives utterance, by the prophetic Spirit towards God (as the Spirit would in such), to the sense of their oppression of heart which circumstances give occasion to, when divine favour and deliverance are not known.
No one can enter into another's sorrows under this oppression so well as one who knows the cause of it, and what that produces in respect of relationship with God, but is not in it. Christ has been in all their affliction, and felt it, but not felt, as to others, what those who are under it, and necessarily and rightly occupied with themselves, feel. He felt for His oppressors with heavenly love. His sympathy, being perfect, has, by the prophetic Spirit, entered into all the remnant's circumstances and feelings, and given divinely-furnished expression to them. The heart may rise up and say, It is an easy thing to give it by the prophetic Spirit if He is not really in it. I answer, He was in every part of the affliction to the full, and infinitely more than the remnant ever will be, having suffered, withal, that which they never will because He has. But does His having a better feeling in that into which He entered hinder His having perfect sympathy with them? It enables Him to have it, as regards all the distress, which came from Satan, and from God when it was not merely a question of feeling for those from whom the distress came, when He was suffering Himself He went through all in the same way (only much more deeply) than they; and, as to a part and the deepest part of it, took on Himself what they never will have.
When the remnant are in the same sorrows, not knowing divine favour, He will minister to them, and through these psalms, all the feelings which God can look upon with approbation and listen to. He will conduct their souls through them. How often in trial when we hardly dare to express what we feel (for fear of offending God, in the uncertainties of a cloudy
faith) does a text which utters our sorrows in a way which, being in the word, must be right, assuage the heart and give confidence in looking up to God! So will it be then.
In Psalm 9 and Psalm 10 we enter historically on the circumstances of the remnant in the last days in the land. The great principles having been laid down (the remnant -- Messiah -- trial in the midst of Israel through His rejection -- a path He had learnt in person -- glory in the Son of man), we get in these a preface as regards the circumstances, a laying of them down, that the scene of the exercises, the state of things which gives rise to these, and the deliverance wrought by the judgment of God, may be plainly before us.
We may remark here, in confirmation of previously expressed judgments, that the righteous man, Messiah, according to the counsels of God, but rejected (with the consequent sorrows of the remnant into which He thus enters), and in result glorified as Son of man, and set over all the works of God's hands, having been brought before us in the first eight psalms, we find ourselves at once (when entering on the historical detail of circumstances) in the last days, the righteous remnant being under the oppression of the wicked and the heathen. Messiah, in Spirit, in the oppressed remnant, owns the righteousness of Jehovah, in judgment, sitting on the throne judging right.
Remark the great difference here, in passing, between the celebration of the righteousness of God, sitting in the throne, judging right, and vindicating the righteous man from the oppressor, and Christ on the cross, who was not vindicated on the earth, but declares Himself forsaken of God (His enemies, outwardly, having all their will against Him), and then righteousness being established in a heavenly way, God's righteousness in setting Him at His own right hand in the heavenly places. "Of righteousness, because I go to my Father, and ye see me no more". As regards this righteousness, He was taken completely out of the world, so that the disciples -- as in flesh, as was the case with the Jews -- saw Him no more. He had glorified God, and was glorified in God, as God has been in Him. The righteousness which judged the oppressor, though executed by God who alone is really righteous and has power, had its sphere and measure in earthly government, and in discerning the righteous and the wicked among men, the oppressed and the oppressor. It was connected with the righteous government of God. The clear apprehension of
this difference is a key to the whole frame of thought in the Psalms.
Another point, it may be useful to remark, is this. In the English translation several words are translated people: Am(see footnote) in the singular, people, or Ammi(see footnote) my people (Israel): Goim(see footnote) heathens or nations, that is, those outside, who are in contrast with Israel as the people of God. Israel is so designated to mark its guilt, Psalm 43:1. Leummim(see footnote) the peoples and nations in general on the earth, the various races of mankind; Ammim(see footnote) peoples in the plural, I think the nations viewed in connection with Israel restored and taken into relationship with Jehovah.
To turn now to the psalms before us: Psalm 9 presents to us Jehovah, the Most High (the names of God which connect themselves with the Jews, and the millennial accomplishment of the promises made to Abraham), delivering the people by judgment from the oppression of the heathen, and destroying the wicked. The delivered Jew celebrates this goodness which has maintained the right and cause of the righteous. The Spirit of Christ speaks fully in this, as having taken up their interests. It is really His right. If the Jew has any, it is through Him. If they say it, He has put the words in their mouth. Indeed, if Christ had not entered into their sorrow, and given them these words, they could not have said, My right.
Let us consider this (as to circumstances) first leading psalm with somewhat more detail. The humble and oppressed one praises God with his whole heart, under the double name of Jehovah and Most High.(see footnote) The turning back of his enemies is not merely a human victory. They fall and perish before the presence of Jehovah Elohim. But this was to maintain the right and cause of the godly one -- really the right and cause of Christ, who had thus thrown Himself into their portion in gracious sympathy. In verse 6 a very important principle is brought out for faith at all times, then to be verified in fact. The efforts of the enemy here are for time. He can destroy,
if God allow, present prosperity. The Lord endures for ever. We have only to do His will by the way. He has always His way at the end. That will which we do by the way, perhaps in sorrow and suffering then, will surely reign at the end of the way. Destructions were now to come to a perpetual end -- the cities and their memory had been destroyed. Jehovah endures for ever.
We have heard of the patience of Job -- that was by the way; we have seen the end of the Lord -- that is the ground for faith. It walks with Him who certainly has the end at His command. He shall endure for ever -- has prepared His throne for judgment. He will judge the world universal in righteousness, and minister judgment to the peoples in uprightness. This was the public character of Jehovah. But there was a private part of His character, so to speak, the making of which however also public, is the great subject of the psalm; and indeed with that first public one, the great subject of all the psalms. Both are known only to faith, but are celebrated beforehand. This second part is this: Jehovah is a refuge for the oppressed, a refuge in times of trouble. The result is confidence in Jehovah at all times on the part of those who know His name. The intervention of Jehovah in that day in favour of those that seek Him will make good this name everywhere.
Another point is brought out also. Jehovah dwells in Zion as thus revealing Himself. His doings, what He does for the display of His name through judgment in favour of the remnant, are to be declared among the peoples(see footnote) -- another word than that often used, and signifying, I apprehend, the peoples that He owns -- that they may be able thus to trust in Him. He is returned thus to Zion at the close. Verses 13, 14, are the cry of the remnant, and on the ground of mercy, that their hearts may praise Jehovah in Zion, as well as because of His judgments; verse 15 celebrates the judgment; and the moral, so to speak, is told in verse 16. Jehovah is known by the judgment which He executes. The way in which this psalm serves as a preface for understanding the scope of the book, and its application to the last days, is evident. Once seized, it largely helps in the intelligence of the whole book. In verse 17 the wicked,(see footnote) be
they who they may, Jew as well as Gentile, and indeed particularly the Jew, and all the nations who forget God,(see footnote) are shewn to be rejected and judged, and to have their place in hades by judgment. And in this God remembers the needy, for the destruction of the wicked is their deliverance. Hence for this, for Jehovah to arise, is the cry of the remnant. This feature explains certain expressions in the psalms to which I have before alluded -- the demand for judgment. Compare the characters of the judged ones in Romans 1, 2. Only there the wrath is from heaven, not governmental on earth from Zion; and a greater moral development will be found, as was to be expected, and not the external judgment of nations.(see footnote)
The body of Psalm 10 depicts the state of things in the last days, until Jehovah arises to judgment, and more especially the character of the wicked, for he is known by his character, and is especially to be found in the Jew. Compare Isaiah 40 - 48 and 49 - 58: in the one passage, the question being particularly idolatry and Babylon; in the second, the rejection of Messiah (the two capital sins which bring the Jews to judgment -- Jehovah, and His Anointed). The wicked in his pride acts upon that which is seen; as the righteous by faith on the character of Jehovah, faith in Him. The wicked boasts himself in his heart's desire, and blesses him (counts him happy, that is) whom Jehovah abhors. He pursues his plans without conscience, seeking to destroy the humble by craft, and reckons that God has forgotten him. How well Christ could help them here! The humble cry under the oppression. Why does Jehovah stand afar off, and hide Himself in the time of trouble?
They were far indeed from being where Christ was, yet the shadow, so to speak, of that sorrow was passing over them, but they could hope in God. So in verse 12. They call upon God to lift up His hand -- not forget the humble: why should the wicked contemn God? Jehovah has seen it and will requite; the poor committed himself to Him. Verse 16 to the end celebrates Jehovah's coming in in reply, and its results.
Jehovah is King for ever; the heathen are perished out of His land. There is the public judgment; now the secret of the Lord. Jehovah has heard the desire of the humble. He prepared their heart, and then hearkened; and that hearing will be in judging, in being Judge for the fatherless and the oppressed, so that the man of the earth, he who had his strength and hope there, should no more oppress.
One or two remarks are required on both psalms. There are two parties, and in a certain sense three, besides the poor humbled remnant who wait upon God: the heathen (Goim), strangers to Israel, who oppress them, enemies of God; and the wicked, then more especially among the Jews, as we have seen. I have said three, because the wicked are spoken of in a double way. In general, indeed exclusively so in Psalm 10 and each time it is used in Psalm 9, except verse 17, it is in the singular. In verse 17 it is plural, to shew that all of them will be cast down into sheol. In the singular it is, I judge, characteristic; yet I doubt not, there will be one special wicked one The Lawless One, 2 Thessalonians 2:8; the Antichrist, but known here certainly by his character, not by a distinct prophecy of his person. The lawlessness is manifested, but not The Lawless One, and it is not confined to one. The analogy of this, with the circumstances in which Christ was in His rejection on earth, is very plain, as is the case with all the forms of wickedness. The very Trinity is imitated in mischief in the Apocalypse. There is the city of corruption, as the bride of Christ; and so on.
Up to this, save as the Messiah of God's counsels was brought out in Psalm 2, the righteous man was given characteristically, and here it was necessary to characterise the whole party opposed to Jehovah and His Christ, though one may be the concentrated expression of this character. The remnant were to judge by this character morally. Next, remark, these wicked ones are judged with the heathen; they all come together under the same judgment. The wicked shall be turned into "sheol", and all the heathen who forget God. So verse 5: "Thou hast rebuked the heathen, thou hast destroyed the wicked". Psalm 9 is, as we have seen, the general view of Jehovah's intervention in judgment. In Psalm 10 we have particularly the position of the sorrow and trial of the remnant within. Hence we find the wicked (man), not the heathen until on the execution of judgment they are found
too to have perished out of Jehovah's land, so as to identify the judgment with the general statements of Psalm 9. How completely this all answers to the history we have of the latter days, I need not say.
What the righteous remnant are to do when the power of evil is thus dominant in Emmanuel's land, Psalm 1 treats of. Psalm 11 to Psalm 15, as I have already remarked, give the thoughts and feelings of the remnant at that time (that is, consequent on the state of things spoken of in Psalm 9 and Psalm 10). I will now trace the outline of these five psalms. Psalm 11 presents to us the righteous repelling the idea of quailing, as void of resource, before the godless wickedness of those who fear not God. He trusts in Jehovah. Still the wicked, with all will, seek the destruction of those who are true of heart. And if all human resource fails -- all that was a ground on which hope could be built for the earth, what was the righteous to do? Jehovah is as stable as ever. He is in His holy temple -- has His place on earth, which faith owns, let it be ever so desolate; and His throne is in heaven: no evil can enter there, and it rules over all.
But there is more than this. If He abide in sure repose, because Almighty and far above all evil, in heaven, He looks on the earth -- He governs it, for this, not the assembly's heavenly portion, is our subject here and indeed in all the Old Testament. His eyes behold, His eyelids try, the children of men. This is a most solemn and consoling truth for those in trial. But the ways of God in government are still further revealed. The Lord tries the righteous: so the history of Job, a picture of what happens to Israel, teaches us. The present state of things is not in any way a revelation of the government of God. Faith knows God has the upper hand, and that all things work together for good to those that love Him; but immediate government, so that the present state of things should shew the result of God's estimate of good and evil here below, is not in exercise. If it were so, no evil could be allowed. The righteous would flourish, and all he does prosper. But it is not so. The assembly, meanwhile, has her portion out of the world, has her place of abode where Christ has gone to prepare her one. She suffers with Him and will reign with Him. But as to all His saints, He tries them; as to the wicked, whom He abhors, upon them He will rain judgment, snares, and fire and brimstone; for the righteous Jehovah loves righteousness, His countenance beholds the upright. Here is the clear ground for
faith then, when the remnant are in trial. God beholds -- He tries the righteous, and will in due time execute judgment. It involves this: the righteous Jehovah loves righteousness.
Such is the general basis of the godly man's confidence and walk; but they are not insensible to the evil, but can present it to the Lord. This is the subject of Psalm 12, "Help, Jehovah, for the godly man ceaseth". Jehovah will cut off the proud and deceitful lips. It is the character of the wicked. He knows no check, no bridle to his will -- says, Who is lord over us? But it is just for his oppression of the poor that Jehovah arises. God's word, on which these had relied, and which promised help as the necessary witness of Jehovah's character to which they looked, is a sure and well-tried word. It will bear infallibly its promised fruit. There is nothing deceitful in it. Jehovah will keep His poor from the generation of the wicked. But the wicked have full scope when the worthless are exalted on high.
In Psalm 13 the righteous is reduced to the lowest point of distress as far as evil from men goes. It is as if God had entirely and definitely forgotten him. His enemy was exalted over him, and he taking counsel in his heart; but then he cries-looks to Jehovah to hear lest he should perish on the one hand, and his enemy on the other have to say he had prevailed. But he is heard, and sings to Jehovah, in whose mercy he had trusted, and who deals bountifully with him at last.
In Psalm 14 the evil has reached its climax in God's sight What is ever true of flesh is now brought up under God's eye at the time when He is going to judge. Man rises up in pride before Him: yea, He judges because flesh does so. He looks down to see if any understand or seek Him amongst men; but there are none. A remnant indeed wrought in by grace, whom He already owns as His people (verse 4), are there, and these the wicked eat up as they would bread -- they do not call on Jehovah. It is man's full-blown pride and wickedness; but all is soon changed: God is in the congregation of the righteous. Fear falls upon the proud, who but a while ago were scorning the poor for trusting Jehovah. The seventh verse shews us that all this is anticipative and prophetic, and where and how it will be accomplished. It is the desire of the godly one according to the intelligence of faith. He looks for it, note, out of Zion, not content till Jehovah establishes praise there. The people, too, remark, are seen as in captivity.
Then comes the inquiry -- who is the person that will have a share in the blessings of that holy hill, when the Lord shall have established the seat of His righteous power in Zion?
Psalm 15 gives the answer -- he in whom is uprightness of heart in the path of the law. Remark here, that while the godly (when all is utterly dark, and wickedness has entirely the upper hand, and the foundations of human earthly hope, even in the things that belong to God on the earth, are destroyed, and wickedness is in the place of righteousness) look above and see God's throne immutable in heaven, and thus all in heaven and earth brought into connection; yet, as to the point they look to, it is Jehovah in His holy temple and deliverance coming out of Zion; and so it will (see Isaiah 66:6). The immutable throne in heaven will establish in sure power the long desolate throne upon the earth. Jehovah will be in His temple, but will reign in the Person of Christ in Zion. This is Jewish deliverance and according to just Jewish hopes.
There is one important general remark to make here -- the sense of full relationship with Jehovah is enjoyed. Whatever the trial, whatever the condition of the remnant, the wickedness of the people, the oppression of the Gentiles in the land, the faith of the remnant contemplates its relationship with Jehovah. And hence Jehovah is viewed as in His holy temple, though there is as yet no manifestation of His power. We have not, therefore, the remnant as yet entirely cast out, nor is the power of Antichrist here contemplated as manifested. When he sets up his power, there will be open apostasy, and the faithful will be driven out. But the wicked and the Gentile, as such, in the land, are contemplated. We learn clearly from this psalm (11) that the wicked is characteristic. It is plural, except verse 5 where it is in contrast with the righteous.
These psalms, passing over the driving out from Jerusalem, go on in hope to another scene -- the deliverance wrought by Jehovah when He is indeed returned to Jerusalem; not the destruction of Antichrist by the Lord coming from heaven, but the driving out of the Gentile oppressors by Jehovah established in Zion. Hence all Israel is brought in (Psalm 14:7). And their salvation comes out of Zion. Hence these psalms, as far as they refer to Christ, look at the time in which He walked on earth before His final rejection. They do not, save Psalm 2 and Psalm 8, directly refer to Him, but to the remnant. But in His public path on earth, He did, from His baptism by
John Baptist, associate Himself graciously with them; as at the close He tasted in grace their final sorrows in the close of their history.
These psalms present to us the state of the remnant while still having their place among the nations who have not yet openly broken, in apostasy, with Jehovah, but whose wickedness is in fact shewing itself, and ripening to its highest pitch. And they pass over, in faith, to the time when Jehovah, seated in Zion, delivers His people, casting all the Gentiles out of His land, all Israel being restored from their captivity. The whole latter-day scene, except the last half-week of Antichrist's power, is before us. Jehovah is still in His place, as publicly owned. It was just thus in the Lord's days. In Psalm 14:5, Elohim is spoken of, because it is not relationship which is there in question, but God Himself in His nature and character. Not man, or anything human, or even Satan's power, was there; but God was in the generation of the righteous.
With Psalm 16 we begin a very important series of psalms-those in which the connection of Christ Himself with the remnant is brought before us by the divine Spirit. In Psalm 16, Christ takes formally His place among the remnant. It is quoted by the apostle Peter to prove His resurrection, and the principle of it is referred to in the epistle to the Hebrews to shew His participation in human nature.(see footnote) After examining many critical authorities, I adhere to the English translation of the second verse. The third leaves the sense obscure, from not changing the preposition. "But to the saints" answers to "said unto the Lord", not to "extendeth not to thee". He says to the Lord, "My goodness ... to the saints, ... in them is all my delight". Thus this psalm has a most important and deeply interesting place. It is Christ taking His place in grace amongst the poor remnant of Israel -- of the servant to tread the path of life which none as in flesh had found in this world, and that leading through death to beyond it, where there was fulness of joy. He takes the place of dependence, of trust, not of divine equality. And He who says He does not, must have had title to do so, or need not have said it. He was taking another place. He takes the place of servant, and calls Jehovah His Lord. Nor was this all. He takes a place, however alone He might be in perfection and perfect in doing it, with the saints on earth. And this He does, not
merely as a fact, but with the fullest affection. His delight is in them. He joys to call them the excellent of the earth.
Note further, it is not with the heavenly saints He associates Himself, nor are those of whom He speaks here united to Him in heaven, but He associated with them. Some may go to heaven by that path of life of which He has Himself left the track, but His association with them, and theirs with Him, is under the title of the excellent of the earth.
We may further remark, that the whole psalm breathes this spirit, and takes this place, of dependence, so precious for the poor remnant. It is not, Destroy this temple and I will raise it up in three days -- that was taking a divine place. His body was a temple; He raised it up Himself. Here He leans as man on Jehovah -- in both perfect. "Thou wilt not leave my soul in hell, nor wilt thou suffer thy Holy One to see corruption". Let us now consider the contents of this psalm in more detailed order. We have already noticed the first verses; but the principles are of the last importance, as presenting Christ taking this place, so that I return to them.
Messiah looks as man to God to preserve Him. He takes the place of man. It is not merely a Jew already there calling on Jehovah, but a man with God. He puts His trust in Him. The principle of trust Paul alleges in Hebrews 2 as a witness that Messiah was the true man. Next, He takes the place of a servant. He says to Jehovah -- for now He takes His place before Him -- "Thou art my Adon, my Lord". This is a definite and distinct place. He moreover takes His place, not in divine goodness towards others, but before God in a man's place. My goodness, He says, extendeth not to thee. Thus He said to the young man who came to Him, "Why callest thou me good? there is none good but one, that is God". But though in truth alone, looked at in His relationship to man, for all were sinners, He takes His place with the remnant, the excellent of the earth. This He did historically, when He went to the baptism of John Baptist, with those whom the Spirit led to God in the holy path of repentance. They went first there. He associates Himself with them in grace. Still, we look on to the full result in the last days even here. He will not hear of any God but Jehovah. The sorrows of those who did should be multiplied. Jehovah Himself was His portion, and He maintained Him in the sure enjoyment of that which He was to enjoy in the purpose of God, and pleasant was the
place where the lines had fallen to Him. It was Jehovah's inheritance on the earth that was His portion, and this is specially in Israel. Such was His portion; but then there was His path first. Here He blesses Jehovah too. His counsel was always His guide. He walked by it. The secret of Jehovah was with Him to guide Him; and away from men, when all was brought into the silence of His heart and its inmost feelings, His own inmost thoughts were light and guidance. It is ever so when we are in communion with God; for, though in the heart (such thoughts are always His light in it, the fruit, and the moral fruit, of the working of His Spirit) there was the positive direction and guidance of Jehovah, and those inward apprehensions of His soul, the result of divine work in it.
In Christ of course this was perfect. It is well, while judging of all by the word, not to neglect this working of the soul, as moved and taught of God. The mind of the Spirit in moral discernment, is found in it. Besides this guidance, there was positive purpose of heart. He had set Jehovah always before Him. This only direction did He follow, and because of His being near, and at His right hand, He would not be moved. It was not self-dependence, but trust in Jehovah. This was indeed the path of life, though as yet unmanifested in visible power (compare Romans 1:4).
Hence He would rejoice through all, and pass through death with unclouded hope; His flesh should rest in it; as a man He did not fear it. Jehovah, whom He trusted, would not leave His soul in hades, nor suffer His Holy One to see corruption. Soul and body, though going respectively to the place of departed spirits and the place of corruption, would not be left in the one or see the other. Jehovah would shew Him the path of life through, but beyond, death. How blessedly He did so! It led up to brighter joys than Israel's blessing, among whom He had come to sojourn. There indeed the excellent of the earth could not follow Him (John 13:33, 36; John 21:19). He must first dry up the waters of Jordan for them, and make it the path for them also where He was gone. For that path, since it led through death, must lead, if it was indeed the path of life, to what was beyond it -- the presence of Him, in whose presence there is fulness of joy and at whose right hand are pleasures for evermore.
Such is the blessed issue and result of the Lord's path across this world, where He took His place among the saints, and trod,
in confidence on Jehovah (into whose hands He committed His spirit), the path which, if He took us up, must lead through death, and then found the path again in resurrection, and so as man up to Him with whom is fulness of joy. The Spirit of holiness marked the life of the Son of God all through. He was declared to be such, with power, by resurrection; but, being man, passed up into the presence of God. The holy confiding life found its perfect joy there. He is (blessed be God, and the name of that blessed One who has trod this path!) our forerunner.(see footnote)
Let us dwell for a moment on the connection of this with other scriptures, partially referred to. It is of importance, as shewing Christ's position in the midst of Israel, and the difference of their associations with Him, from those of the saints of the assembly. And besides that, we get the divinely perfect feelings of Christ Himself in this position: He is in association with the saints in Israel; only He voluntarily takes it (that is, that into which they are called out in witness of their return to God). We see (Hebrews 2:13) that this association is with those that are sanctified. He makes one company with that pious remnant manifested thus for God. He is not ashamed to call them brethren, having taken up their cause and consequently become man, become flesh and blood, because the children whom God had given Him partook of it.
We see that He really became man, but to identify Himself with the interests, and to secure the blessing of the saints,(see footnote) of the remnant, of the children whom God was bringing to glory, and who are distinguished from the mass of Israel, to whom they were to be a sign (see Isaiah 8:18). In this passage the condition of this remnant and the expectation of better days are considered. Leaving aside the assembly which is not the subject of prophecy, the passage passes, as we often see, from Christ's personal connection with the saints in Israel to this position and portion of these saints in the last days. This is with sufficient distinctness given us in this passage of Isaiah to help us much in understanding the way in which the Spirit of God does pass from the previous history of the
saints in Israel over to the last days, leaving out the assembly altogether. Christ, in spirit, contemplates these only -- His connection, that is, with the remnant of Israel, and so far with the nation, and thus passes over the whole history of the assembly, to Himself again in the same connection with the nation in the last days.
"Bind up the testimony", He says (Isaiah 8:16, 17), "seal the law among my disciples, and I will wait(see footnote) upon Jehovah, who hideth his face from the house of Israel, and will look for him". This was when He had become the rejected sanctuary and the stumbling-stone.
It continues to the final glory, when Israel shall possess Him as the Son born to them (Isaiah 9:6, 7). If we do not abstract the assembly, it is impossible to understand the prophecies of the Old Testament. The assembly has her heavenly portion, but Christ can consider His relationship with His earthly people separately.
To return to Psalm 16, the reader will remark the reference to idolatry (one of God's great controversies with Israel) in the fourth verse. From Matthew 12:43 - 45, and Isaiah 65 we learn that the Jews will fall into idolatry in the latter days. Jehovah alone is acknowledged by the prophetic Spirit of Christ. It is after this is all done away that He will rejoice, in the days that are to come, in the portion which Jehovah has given Him with the excellent of the earth. The certainty of this hope is connected with the resurrection (which is a necessary condition to its fulfilment, and which the favour of Jehovah secures to His Anointed) in all the virtue of that power which will not suffer His Holy One to see corruption. Hence the apostle refers to the sure mercies of David; that is, to the accomplishment of all God's promises to Israel, as a proof that Christ was to rise from the dead now no more to return to corruption. Nothing can be more beautiful (if it be not His death) than the expression of the Lord's feelings given us in this psalm -- the expression by Himself of the place He has taken, and that with the saints. Jehovah is His own portion. How truly was it so! What other had He? Yet His delight was in the saints. Do we not see it in His disciples? With the first step of spiritual life in the remnant, shewn in their going
to John's baptism of repentance, He identifies Himself who surely had no need of repentance. So, as a faithful man, an Israelite, He sets Jehovah always before Him. So, even in death, He rests, in confidence, on Him for resurrection, that path of life through, and in spite of, death (and which He has opened for us), and there Jehovah, God, His Father's presence, is (He knows) the fulness of joy; at His right hand pleasures for evermore. This is the highest proper joy of the mind and Spirit of Christ; not glory, but the presence of God.
The key to Psalm 16 was in the words, "In thee do I put my trust"; to Psalm 17, "Hear the right". In Psalm 16 we have seen the blessed path and working of that spirit of confidence. It is, though the same spirit works in the remnant, essentially applicable to Christ Himself in Person. Psalm 17 doubtless applies to Him also, but not so entirely so. It is on somewhat lower ground, though one on which the Spirit of God speaks. We see distinctly that it contemplates others, though not without Christ, in verse 11. "They have now compassed us in our steps". Still, Christ is found here: without Him none really could say to purpose, Hear the right. It is an appeal to the judgment of Jehovah, God, coming forth to vindicate the righteousness of Him that cries to Him. The godly remnant will be, in the main, delivered from their deadly enemies. Jehovah will arise and disappoint them.
Still, some will fall, even of the wise (Daniel 11:35) -- Christ Himself, the perfect One, though for more glorious reasons, still in sympathy with His people, did. Hence the righteousness goes higher up than the present deliverance by God's government of the godly remnant on earth, to a result true of Christ, and a comfort for the faith of all those who may fall under the oppression of the enemy. "I will behold thy face in righteousness; I shall be satisfied when I awake up after thy likeness". This is fully true of Christ, who is before His Father in righteousness, and is the very image of the invisible God -- He in whom He is displayed in glory. But He traces the path He trod as the righteous One on earth, in the midst of evil, and where He underwent the temptations of the enemy. First, there was perfect integrity of heart, and that in the most secret thoughts of it. There was purpose not to transgress. In obedience the words of God's lips guided Him; and thus the paths of the destroyer were never an instant entered on; the words of God's lips never lead there. This
the Lord shewed in His temptation in the wilderness. In the paths of Jehovah He looked to Him to hold up His goings. This is a part of righteousness in man -- dependence. He called on God, sure that He would hear Him. This is the confidence we have. Such was His path.
He applies it then as the ground of looking for the intervention of God's power to protect Him -- as He does those that trust in Him -- from the wicked that oppressed Him. Prosperous and lifted up as they were, Jehovah was His refuge when He did not yet interfere. But He looked to His openly doing so. Remark that the perfectness of moral character gives nearness of confidence and sense of preciousness to Jehovah. Even in us God would have this. We are of more value than many sparrows -- the very hairs of our head counted. Here it is perfect, and He looks to be kept as the apple of the eye -- that which is most preciously guarded by him whose it is.
After all, these prosperous oppressors were but the hand of Jehovah -- men of this world, who got all heart could desire from the outward providence of God. But what a lesson among Jews, whose legal portion was blessing in basket and store and children! (Compare the parables of Dives and Lazarus, and of the unjust steward). Here then the breach with this world, and a place in glory in the next, are fully contemplated. Jehovah's face in righteousness, and likeness to Him when thus woke up into another world, were well worth the portion of the men of this world. But here, mark, death and another world are contemplated, though deliverance is also (the remnant being more distinctly brought in). It is the same as we have seen in Matthew 5, where also both are contemplated. We have thus, in this first book, the Jews at the end of days, but in circumstances analogous to what Christ's life was, that is, moving as godly ones in the midst of the wicked people.
Psalm 18 presents to us the connection of Christ, and particularly of His (not atoning suffering -- that is found in Psalm 22, but His) entering into the sorrows of death, with the whole history of Israel. It is the connection of the deliverance of Israel and the final judgment executed in their behalf on the earth with the title Christ had to that intervention. No doubt the atonement was absolutely necessary to this, but it is not on that side that His sufferings are looked at here. God delights in Him and answers Him according to His uprightness, and
delivers the afflicted remnant, into whose sorrows He has entered, with Him. Christ is the centre, in a word, of the deliverances of Israel -- the cause of their deliverance from Egypt, and of their complete and final redemption by power in the latter day, and then their personal Deliverer too. He is dependent on Jehovah, is heard, and His sorrows are before us; but at the close He works in the power of Jehovah the deliverance of His people, and then is the full witness of God's mercy (chesed) to His Anointed David and His seed for evermore. Mercy here is not simply such as we would speak of to sinners, but favour and grace shewn and enjoyed, so as even to be used for piety in man. It is particularly celebrated in Psalm 89, where, from these mercies centring all in Him, the term is applied to Christ in person. He is the chasid (verse 19). Hence the blessings conferred on Israel at the close (and indeed on all who enjoy them) are called by the same word "the sure mercies of David", confirmed by an everlasting covenant, and indeed, as the apostle shews us, secured by the resurrection of Christ, making their connection with His sorrows of death in this psalm very plain.
This psalm presents us also with a direct scriptural proof and illustration of a most essentially important principle as to the nature of all the psalms, giving a key to their general character and form. We know from the book of Samuel that the occasion of this psalm was the celebration of David's deliverances from the hand of Saul and of all his enemies. But it is evident that the language of the psalm in no way stops short at any events in the life of David, or that in its main purport the Spirit of God contemplates even what happened to that already anointed sufferer, who was the occasion of the psalm. The Spirit of God takes up the circumstance which has present personal interest for him whom He uses as prophet merely, as the occasion to bring out the larger and wider scene of which Christ alone can be the centre, giving a meaning to the whole, in respect of which the more immediate circumstance only forms a partial, though perhaps a most interesting, link in the chain which leads up to the full display of God and His ways in the great result. So it was with all the prophets, only here more personally predictive. Sennacherib's invasion, for example, is the occasion of bringing on the scene the Assyrian of the latter days. Thus prophecies had an application of the deepest interest at the time and became the instrument of
the present government of God, but were also the revelation of those ultimate events on the earth in the same peoples and nations in which the government of God would be fully and finally displayed. They are of no private interpretation. See 2 Peter 1:20. They formed part of the great scheme of divine government.
In the Psalms the writer and immediate occasion sometimes almost wholly disappear, are never the main object, but are not to be lost sight of in the expressions used as the utterance of personal feeling, and which are not the revelation of objective facts. In the latter case the circumstances of the writer have little application. The Psalms necessarily bring in the speaker more, though believers find that the Holy Ghost used the speaker's feeling to provide for the hearts of others, yet commanded and wrought in them, and led the writer by His power far beyond anything that the occasion would have suggested to his own mind. The feeling, in its nature suited to the event which might give rise to the psalm, was only the occasion of the Holy Ghost taking the writer up to provide a divine record to guide feelings in future days, or to reveal those of Christ as taking up the cause of His people. They may be those of the speaker too, as in simple piety was often the case; but in all cases it was the Spirit's provision for future days, or a prophecy relating to Christ Himself and the part He takes in those dealings of God with Israel, and going on, looking at the book as a whole, to the full and undisguised celebration of the results.
The psalm, as we have said, takes in the whole history of Israel, and speaks as in the time when deliverance from the pressure of hostile power is already accomplished. But it celebrates especially Jehovah Himself the Deliverer, and still declares the speaker's dependence on Him. This is the thesis of the psalm. It then, as is the usual form of the Psalms, goes through all the circumstances which lead the soul up to what is celebrated in the first verse or verses. Christ is seen, the sorrows of death compassing Him and floods of ungodly men besetting Him, the sorrows of hades upon Him and the cords of death about His soul. I have no doubt the letter of this was the expression of what David had felt, as indeed verse 50 shews. Still, as I have said, this was merely the occasion. The substance of it applies to Christ. He passes in His mind, as
in Gethsemane, through the sorrows of death. This is the groundwork laid for all the rest.
The next point is dependence and entreaty. In His distress He calls upon Jehovah and cries to His God. He hears Him as in the midst of Israel, His cry comes before Him Now comes the results. Christ but represented Israel here, for we have nothing to do with the assembly here. From verse 7 - 16 we have the deliverance of Israel from Egypt by the mighty acts of Jehovah. But these were not all Israel's difficulties The power of his enemies was to be annulled, who were stronger than he as regards flesh. This also was accomplished, and he was brought into a wealthy place.
But this introduces another principle -- the righteousness in which God delighted; and which, while found absolutely and perfectly only in Christ as a living man, yet characterises the remnant of Israel in whose hearts the delight in God's law is written. This principle is brought out from the latter part of verses 19 - 26. Christ is the foundation of this, but it is as entering into the condition and sorrows of His people. He is the Israel in spirit; and hence, while all the value of His perfectness is before God for them, the perfectness of that One whose whole life, as identified with the remnant, was well-pleasing to Him, yet we must take the place and state of the remnant, as of David himself. For, though Christ entered into this place of the remnant in His own perfectness, to give the value of that perfectness to them before God, as agreeable in His sight, yet the state of those to whom it was to be applied is that which is substantially before us in the psalm. Hence we find, "I kept myself from mine iniquity".
This is most important in judging of the literal use of the Psalms. Christ could have said, "from iniquity"; but personally, "from mine iniquity", He could not. But the Spirit of godliness (of Christ) in the remnant thus working guards them from following the flesh. They own, that if Israel goes astray (and so they did all but universally in principle), this wickedness was theirs, in themselves; but they were kept from it. Now this is truth in the inward parts -- just what God wants. It is the government of God which we have here distinctly brought out in its unchangeable principle (verse 25, 26). Now Christ, having taken up their cause, as associated with them, with these "excellent of the earth", all the value of what awakened God's delight in Him, and which, by grace, animated
them, was their place of acceptance before God, though the atonement was the final ground of it. But in their case this integrity and divine inward nature were shewn in keeping themselves from their natural course. But there was another part of this government, tender care of the afflicted ones, saving them and bringing down all man's pride (verse 27). In darkness there would be light. To the righteous there arises light in the darkness.
Now another scene dawns on us -- the coming in of power in their behalf. And, as Christ had taken the sorrow at the beginning, and then we had the remnant in their own condition, yet Christ not separated from them in the way of interest and association (for it is not union here, that is the assembly's portion), so here He must take the power in Person too; just as in Mark He was engaged in the sowing and engaged in the harvest, all the intermediate time going on without His personal intervention or seeming care, though the crop was always His. God's word had stood good all through, and Jehovah Himself was a buckler to those that trusted in Him. But now He gives strength and victory to His anointed for Israel from verse 29 to the end. Doubtless the language is that of David, but it is substantially the introduction of the kingdom of Christ.
A very few remarks will suffice to give the details, this general character of the latter part of the psalm being seized. The general strain is resistless victory. But in verse 43 there are particulars to be noted. Three classes of persons are here introduced: the people -- He is delivered from their strivings; the heathen -- He is made their head; then a people, not before known with which He had not been in relation as in Israel, shall serve Him. That is, Messiah delivered from the strivings and revoltings of ungodly Jews; made the head of the heathen; and then a people hitherto strangers should serve Him -- become now a people to Him. Submission will be immediate, so evident is His glory and power now. And even where there is no sincerity, or at least no proof of it, they will at once serve, bowing down to Him. This is the introduction of what is millennial. Here Jehovah is again recognised.
We return, so to speak, to the original thesis of the psalm, having arrived with Israel, or the Jews at least, across all the difficulties of the way. I do not see the Antichrist here. The only word which might seem to speak of him is in verse 48 -- the man of violence; but I apprehend it is an enemy from
without. Hence he praises among the heathen. The destruction of Antichrist would make him praise among the Jews. Here, it is to be remarked, though clothed with strength by God, Christ is seen as the dependent man, and on earth, whether suffering or victorious. We find Him (as we may have seen from the study of the details in verses 4 - 6, at the beginning of the psalm) in His sorrow and trial; and though David be partly in the scene, yet substantially Messiah again from verse 32. Between the two, it is Israel, first delivered as a nation, then in sorrow and calamity. Then the principles of God's government are stated, and the deliverance comes in. It is very interesting to see, after the Person of Messiah has been introduced, and His association with the godly remnant shewn, the whole public history of Israel dependent from first to last on His interest in them, His having entered into their sorrows, afflicted in all their afflictions.
We now come (it is just the same order of thought in John 17) to the testimonies given in the world or to Israel. Psalm 19 gives us two: the creation, particularly that in the heavens, which is above man and has not been corrupted by him (this a testimony to God as such). Then the law (verse 7). This is the law of Jehovah. Here, in lowliness, the godly Jew takes two views of sin. First, he cannot tell his: so much lies hidden from him. Here he desires to be cleansed. Secondly, presumptuous sins: from these he desires to be kept. Thus he would be kept from any falling away from Jehovah.
In Psalm 20 we have, in the midst of sorrows and evil come in as regards the two preceding testimonies, the faithful witness, the living witness Himself. He is seen in the day of His distress, for He is come down into the midst of an ungodly people. The remnant is prophetically designated by the fact that they in heart enter into His distress, assured that Jehovah will hear His Anointed.
Conscience then characterises the remnant, truth in the inward parts in presence of the law, and taking that law spiritually; interest of heart in Messiah, when He is the despised and rejected of men. Still we are in Israel, and the help is sought from the God of Israel, and still as dwelling amongst them, having His sanctuary there.
In Psalm 16 the Lord identified Himself with the remnant. Here they associate themselves in heart with Him thus suffering, and in His conflict here, though they may see as but the outside
of it, yet be assured of His acceptance with Jehovah. They look for His offerings to be accepted, the desire of His heart and His counsels to be fulfilled, all His petitions accomplished. Their joy is in the full deliverance of this blessed but dependent One. In verse 6 we have the assurance of faith as to it, that from heaven itself Jehovah has heard, the mighty are fallen, the poor of the flock are raised up and maintained before Him.
In verse 9 Messiah takes another place. While Jehovah had delivered Him as the dependent One in the day of His distress, the remnant now look to His hearing them when they call. Jehovah is still looked to as the Saviour, but Messiah the king is invoked. They now know that the Anointed is exalted. No part of scripture opens out the Person of Christ as the Psalms do, unless the first two chapters of Hebrews, which quote and serve as a key to them: here Messiah connected with the remnant in the dependent One, but exalted too as the king to be invoked of Israel. A little farther on we shall find that He is Jehovah Himself. I see no reason to alter the text according to the Septuagint, followed by others, such as the Latin. The Targum, and Syriac, and all Jewish interpretations, read as it is read in English. The other reading is, "Jehovah save the king -- hear us", etc. Already in Psalm 21 Jehovah and the king are associated in judgment, as indeed we have seen they were already in Psalm 2. It is the very main point of instruction in the Psalms -- the mystery of the manifestation of Christ in flesh.
In Psalm 21 we get the full answer to Psalm 20 and its desires, in the exaltation of Christ, throwing its light back on the true character of that psalm. The king rejoices in Jehovah's strength and exults in deliverance through it. What this is is then unfolded. The faithful longing of the remnant was that Jehovah would grant the suffering Messiah according to His own heart, that He would fulfil His petitions. Now in the exaltation of Christ they can say -- the Spirit says for them -- Thou, Jehovah, hast given Him His heart's desire, and not withholden the request of His lips. Nay, He was met by Jehovah's free and willing love towards Him, with the blessing of goodness, and was gloriously crowned by Him. But what had really passed and been done is more minutely revealed. He had asked life of Jehovah (compare Hebrews 5). He gave it Him, but it was length of days for ever and ever, the abiding eternal life of the risen glorified man. That was the answer to
the cry of the suffering Messiah when death was before Him. And this is clearly seen in what follows. His glory is great in this deliverance by Jehovah's delight. He was raised from the dead by the glory of the Father. Jehovah has laid honour and majesty upon Him. He has made Him most blessed for ever and glad with Jehovah's countenance. Such was the suffering Messiah's deliverance, the divine answer to His cry, His being glorified as the suffering man. It is not the wrath of God which He is here viewed as undergoing; on the contrary, help is looked for from Jehovah when He is brought low. We have already seen the result of this -- judgment on His enemies. Man's enmity and devices are seen. Man's judgment follows. The king's right hand finds out all His enemies. Jehovah shall swallow them up. It is not His atoning sufferings which are seen here, but the mischievous devices of men. Hence His sufferings do not bring peace, but judgment.
We have here, then, Christ suffering and crying to Jehovah; Christ exalted as man, crowned with glory and honour; Christ executing judgment on His enemies. In the three psalms we have the witness of creation, the witness of law, and the Messiah's (the Faithful and True Witness) sufferings and exaltation -- the we final witness of the righteous ways of God. This must be a revelation of all importance to the remnant in the latter day for suffering or for assured deliverance. Christ has suffered as man from men and for faithfulness; and judgment on man will be the consequence; meanwhile He is exalted on high. But He has suffered for sin from God. The facts connected with this last suffering are unfolded to us in Psalm 22 with its results also.
Here the sufferings of Christ have another and deeper character. We have before us that great work which is the foundation of all the blessing developed in the other psalms, and of every blessing and eternal glory, making the interest He takes in the saints possible, because it makes it righteous, and the very way of glorifying God. This psalm, as it has been already observed to be a common principle of their structure, gives us the theme in verse 1. Christ had suffered from man -- from men alike heartless and violent: dogs had compassed Him, fat bulls of Bashan closed Him in. But if the measure of this was extreme, and felt more and otherwise than ordinary sufferings from men because it was wholly unrighteous and for Jehovah's sake, for whose name He suffered
reproach; yet others had in some measure borne the suffering of violence and reproach from heartless men too, and for Jehovah's sake. If He in grace was the leader and finisher of faith, others through grace had trodden -- it was their granted privilege, but His willing grace -- some steps of that divinely marked-out path. But they trusted in Jehovah and they were delivered. Jehovah never left or forsook them. He had promised He would not. They knew in their consciences that He had never failed in one good or gracious thing He had promised.
But here was a suffering out of the reach of promise, yea, which was to lay the ground of its righteous accomplishment. It was a new scene, which none had been ever like, nor ever will be, in the history of eternity; which stands alone, The Righteous One forsaken of God. It cannot be repeated a second time; it would have lost its character and the repetition destroy or deny the witness of the first -- God perfectly glorified, morally glorified, about evil; He has not been, if it has to be repeated. It is once for all, complete and perfect. The nature of God has been made good in testimony, morally, in the universe. How should that be repeated? I say again, if it had to be, neither had done it; but it is done. The divine glory is perfectly, eternally, made good. But for this in respect of good and evil -- that righteousness and grace, or love, where feebleness and evil are, should be made good -- all that God is against evil must be verified and made good. Against whom? Who should endure it? Against the sinner it were everlasting misery, nor was love then displayed; what God is, not manifested. But the Lord gives Himself for this; -- He who was able to bear it, and, in the lowest humiliation of those He took up, to accomplish it in their nature, He bears in His soul all that God is against evil. Tremendous moment!
It is this alone which makes us in any way apprehend what righteousness and judgment are. This is what is shewn to us here. It is shewn in the utterance of Christ, shewing the fact and His sense of it. What it was in its depths no human heart can fathom. It is the fact which is given here, but as felt by Him. Yet we see the consciously righteous One, but the perfectly submissive One; the sense of His own nothingness as to His position, of the certain and immutable perfectness of Jehovah. He is righteous; He can say, "why?" -- submissive: "yet thou continuest holy"; no working of will,
calling God's ways into question; the clear and perfect state thus, which sees God's perfectness, come what will. For it was the one righteous One who had glorified God in all His ways, an exception from all God's ways in righteous grace with such. He is forsaken, cries, and is not heard. He is a worm and no man. But this could not last for ever, no more than He could be holden of death, having perfectly glorified God in going to the close of trial and awaiting His time. He who was the very delight of Jehovah all through could not be heard till all was accomplished; though more gloriously, and deservedly more gloriously, Jehovah's delight than any living righteousness, though ever so perfect, could claim to be. In that living righteousness He had glorified God about good, perfect in His obedience as man, and perfect in manifesting His Father's name of grace, declaring what God was, cost what it might. The reproaches of those that reproached God fell on Him. But now He glorified God in the place of evil as made sin. This, as we have seen, stands alone. "Therefore doth my Father love me, because I lay down my life that I may take it again". There in the place of sin before God, that is, as made sin, yet in that wherein obedience was absolute and perfect in entire self-devotedness to God -- the contrary of sin -- where God's righteousness found a motive for love, yet where it was made good in forsaking Him; there the foundation was laid of everlasting righteousness and everlasting blessing; there God perfectly glorified, the foundation laid for the accomplishment of all His counsels in glory.(see footnote)
Then, when the work is complete, the moral work of glorifying
God, He is heard from the horns of the unicorn. Man and all around was hidden, by a darkened heaven, from view, when all of God, and of the power, and powerlessness, of evil as against the sovereign goodness and righteousness of God, was brought to this divine issue, and God glorified about it. And all is between the soul of Him who is an offering for sin and the righteous Jehovah. And it was closed. He was perfect, had secured the glory of God, had glorified Him when He could not be heard, and was heard and it was finished. He goes down indeed into the grave, that trusty and irrefutable witness that all was closed of this great question of which death was the appointed witness, but only to rise without one element wanting that the work of propitiation and of glorifying God in respect of sin was completed, and the victory over every and the last enemy fully won. He was heard. Who could call it in question who knew that He was risen? And now what remained? Not sin; it was as regards the work to be accomplished for that purpose wholly and for ever put away as in God's sight though not in full result yet, but perfectly for those who had a part with Him.(see footnote) Wrath for such? The cup had been drunk. Judgment against the sin, or of the sinner for it, where faith is? He had undergone it. The power of death upon the soul? It was overcome. Of Satan who wielded it? It was destroyed. But there was the full light of the Father's countenance and love, the delight of God in divine righteousness, and for us. Into this relationship Jesus now entered as established there in righteousness on the ground of what He had accomplished to glorify His Father; not merely in the everlasting delight which God had in His Person. Hence it was immutable for those who had a part with Him in this place, and for eternal blessedness in the new heavens and the new earth. The place was won for sinners in the putting away of their sin, and founded on the righteousness of God Himself. Into the full blessedness of this name (that is, true relationship with God revealed according to it) He now entered as man.(see footnote)
But He had His brethren -- those at least, with whom He
associated Himself and whom He had at heart first of all after His Father's glory. He was entered into this cloudless place of delight. What remained for His heart was to declare the name which expressed it, and to know which was the being brought into it, to His brethren. "I will declare thy name unto my brethren". And this most precious witness of His love was exactly what He did after His resurrection: "Go, tell my brethren, I ascend to my Father and your Father, my God and your God". Remark, He was heard from the horns of the unicorn. It was on the completing the work, or His subjection of soul to death as divine judgment, that He was heard. When the obedience unto death was complete, hearing became righteous and necessary. The resurrection was the proof to man. But He could say, "Father, into thy hands I commend my spirit", and deliver it up to Him, and assure the thief he should be that day with Him in paradise.
I have already remarked an infinitely important characteristic of this psalm, so opposed to those which speak of Christ's suffering from man: I mean that all is grace -- no word of judgment. Who was to be judged, when God had been the One to inflict the suffering -- the hiding of whose face rather was the suffering -- and the men who had a part in it, believing, had their sins put away by it? It was as to them the judgment, and the judgment executed and passed. Hence what follows is the wide out-spreading of wave beyond wave of blessing and nought else. We may remark, however, that the blessing here is all on earth: so much does the Lord confine Himself to Israel and the Jews in the Psalms. And though we have seen His own resurrection, and we shall see His ascension brought in, and the path of life thus opened up to faith into the presence of God Himself, yet the heavenly place for the saints is not unfolded. We know well that the truths on which the blessing is based carry us farther; but the psalm does not speak of them.
"In the midst of the congregation will I sing to thee". The remnant then gathered is the first circle gathered into the place of praise; then millennial blessing -- all Israel. Those that fear Jehovah are to praise Him. Men fear Jehovah, and only fear; but this work makes those that fear praise. Those that feared Jehovah in that day and suffered might take courage,
for Christ was their warrant for deliverance and confidence (and could be, having made atonement), but for positive deliverance also; for Jehovah had not turned a deaf ear to the affliction of the afflicted, nor hid His face from him. When He cried, Jehovah heard. He had been for a time there: that had only wrought atonement. And now, heard when that was accomplished, He could assure others of deliverance also. The meek of the earth should now eat and be satisfied, and be at peace. But the blessing would not limit itself to Israel. All the ends of the world would remember themselves, and turn to Jehovah, and worship before Him; for the kingdom will then be Jehovah's. All should bow before Him. Nor was it confined to that generation: to the people that should be born those should declare that Jehovah had done this.
I cannot, in explaining the Psalms, meditate on the wonderful work on which this psalm is founded. I say founded, because the psalm speaks directly of the feelings of Christ under it, rather than of the work itself. I can only desire that this constant and exhaustless theme of the saint may have all the power on my reader's soul, as upon my own, that poor, but renewed, human beings, even by the power of the Holy Ghost, can be capable of. Our comfort as to peace is that God (as indeed His love gave it) estimates it fully; and, while He has glorified Jesus, has Himself accepted that work for our peace. My part here is to unfold, as well as I can, the structure of the psalm itself.
As to the outward sufferings the reader will remark how deep they were. But Christ alone, of all the righteous, must undergo forsaking of God; and, having often declared His confidence in, and intimacy with Jehovah, and taught His disciples to trust in Him, as ever hearing prayer, has publicly now to proclaim that He is not heard, but forsaken. What a tale it tells of what that hour was! But what is important is, as has been already remarked, that His sufferings from man bring judgment on His enemies; His forsaking of God, being expiatory, is a bearing of the judgment, and all that flows from it is unmingled grace. This work being expiatory, once He is heard from the horns of the unicorns, all is grace. A stream of grace flows out for the remnant, then for Israel, for the world, for the generation to come -- all from the sure and divinely perfect work of atonement in the death of Christ. In the work, in the suffering, He was alone. Once that was finished, He takes His place in
the congregation with which He surrounds Himself. Remark how perfect must Christ's knowledge of, and consequent joy be in, the name of God and Father, into the enjoyment of which He entered as man, consequent upon having put away sin, and the delight of God in Him and His work: all that God was against Him then, for Him, according to the virtue of this work, now. How well He must know what the deliverance out of His sufferings on the cross into this light is! Now this is the source of His praise. Such must be the character of ours, founded on the blessed certainty of being come out of the place of sin, death, and judgment, into the perfectness of divine favour. All that is not thus in the spirit of it is out of tune with Him who leads our praises.
Psalm 23 and Psalm 24 go in a certain sense by themselves, giving the perfect confidence in the Shepherd, Jehovah, founded on the experience of what He is in all circumstances; and, secondly, the character of those who would have a part with Jacob. The two principles we have seen brought out as to Christ in Psalm 16 and Psalm 17 (and shewn in many others); confidence in the faithfulness of Jehovah, and the practical righteousness which characterises those who will stand in Jehovah's holy place in the time of His millennial glory. But Jehovah Himself takes His place there as King of glory. This gives us the divine side in all its perfectness, of the principle of the path and the result in glory -- glory on earth both as to the remnant, Christ, and Jehovah -- with the blessed witness that on one side He took a place and part with the remnant in their divinely-given path, and on the other with Jehovah, for He was really a man, but really Jehovah; the daysman that laid his hand upon both.
But we must examine them a little more closely. The comfort of Psalm 23 is not in what Jehovah gives, but in Himself. He does -- it is the natural fruit of His grace at all times and will be the result -- make us to lie down in green pastures, and lead us beside the waters of peace: pleasant food where there can be no drought, security in enjoying it, and guidance in divine refreshings in peace. Such is the portion given by His shepherd care; but still it is Himself as that which gives confidence and takes away care. Evil is come in: we have to feel it -- we in ourselves, Christ in all that was around Him; so that He could be full of sorrow and troubled -- we alas! more than that. The Good Shepherd (and Christ is such for us) restores the soul, and leads us in paths of righteousness for His
name's sake. The blessing depends on what He is, not on what we have got. I have blessing indeed, and learn it in green pastures; but, if troubled or gone astray, He restores. And not only sorrow and evil had come in with sin, but death too. Then He comes and leads me through it and comforts me. But there are enemies to meet. I have a table spread, on which I feast in their very presence. And how comforting this is to the Christian also! Hence, as it is Jehovah Himself, and not our circumstances, the soul has to depend on, it can say "Thou anointest my head with oil: my cup runneth over". When I have contemplated all the pains and difficulties of the way, I have Jehovah Himself more distinctly as the blessing. Hence I can count on it for ever, for He changes not. Experienced in the past, in all the effects of the power of the enemy, and knowing what He Himself has been for me in them, I can reckon on it in the future and at all times. The end of the Lord's dealings will be our dwelling with Him for ever. The blessing thus, though less apparent, is much deeper and more personal, at the close; and, as we have said, the soul rests on Jehovah known in all circumstances, not in the blessing it was natural to Him to give.
An exercised soul thus has in result a far deeper blessing than an outwardly blessed one. So the result for Israel -- still I more for us -- is more than the green pastures, in which originally Jehovah set him. It is the deep knowledge in a tried heart of the faithfulness of Jehovah: and thus, according to the blessing of His own nature, the rest will be His rest. The green pastures were suited to sheep; but the anointed head, and the cup running over, and the house of Jehovah for ever, were what suited Him who dwelt there. Such is the result, for the remnant, of trusting Jehovah, when the green pastures are for the time, at any rate, lost. Such will follow the Lamb. For us Christ is the Shepherd. We suffer with Him, and we have yet better blessing. The Shepherd's care is there meanwhile under another form.
Psalm 24 gives, as we have seen, the other part of the condition of the remnant as to the good that is working in them -- what grace produced in them. Jehovah was the Shepherd by the way. At the end the earth and the fulness of it are His -- the world and those who dwell therein. Heaven does not here directly enter into the scene on the road, nor at the end of it; but Jehovah has a special place, a hill more especially His own,
in the earth. Who shall ascend into it? We then get their character -- clean hands, a pure heart. No idol-following heart, no false oath with his neighbour. Such shall be blessed. That is the generation, the real character of those who seek Jacob; for in Jacob is God's seat. They seek Jacob as the blessed people of Jehovah; but, if such ascend into the holy hill, and enter into the holy place, the crowning blessing is that Jehovah Himself enters in at the unfolded gates to dwell there. The victorious Lord Jehovah of hosts enters in. It is Christ Himself who took the place of His sheep to go before them, and has the place of Jehovah, as that which is His by right, and in which He is owned when the fulness of blessing comes in and is revealed.
This closes the development of Christ's place in connection with the remnant, first formally entered upon in Psalm 16. We have now to go through the position of the remnant on a new ground and a different footing.
Christ has been introduced, not indeed yet in glory, but associating Himself with the remnant, and suffering even unto death for them. Hence their whole case can be prophetically gone into. And here for the first time we meet the confession of sins. It is not merely position -- that we had from Psalm 3 to Psalm 7; nor the sense of circumstances which Psalm 11 to Psalm 15 gave, founded on Psalm 9 and Psalm 10; but the whole case of the remnant, as they will feel, entered into. The first word characterises them: "Unto thee, O Jehovah, will I lift up my soul". The godly man expresses his trust in his God, and prays that he may not be ashamed, but that those may that are wilfully wicked. The remnant are distinguished thus in verse 3. There is the desire to be shewn Jehovah's ways, to be taught in His truth, for He was the God of their salvation: they always waited on Him.
Next, verse 6, he casts himself on what God is in mercy, as He had shewn Himself, and pleads that He may not remember Israel's past sins, but himself according to His mercy. He knows Jehovah, that He is good and upright, and will therefore teach sinners in the way. His dealing with them is according to His own nature and character where He works in grace, goodness, and uprightness. This is an all-important point. Next, we get the present character of the remnant: they are the meek of the earth; these Jehovah would guide in judgment. All Jehovah's ways were mercy towards such;
and faithfulness to promises and righteousness infallibly marked them. In it we have the fullest confession by the godly man of his own sin, not merely the former sins of Israel. He looks only for mercy, his iniquity is so great, and founds his hope on Jehovah's name. This is exceedingly beautiful. Jehovah's name, as revealed in Israel, had in the previous verses of this psalm been fully entered into; His ways of mercy and truth in Israel. The answer to this cry, in the effectual work of Christ, though testified of in the prophets, and forming in God's sight the ground-work of all, is not, I apprehend, at this time known by the godly remnant, nor till they look on Him whom they have pierced; but they have the ways of God, His promises, and the abundant declarations and invitations, yea, pleadings, of Jehovah in the prophets, that if their sins had been as scarlet, they should be as white as snow. All this revelation was Jehovah's name to them; and to this they look, something in the state, though not exactly, of the poor woman in the city that was a sinner before she received the Lord's answer of peace.
In verses 12 - 14 we get the prophetic answer of the Spirit in hope; in verses 15 - 21, the meek one. He lays his whole case before Jehovah. The great result and true application is seen in the last verse. This psalm lays the whole case of the remnant before Jehovah in the expression to Him of a heart attracted and taught by grace. It is a very full and distinct expression of their place and pleadings before Him, and according to what He is. Some very definite points are brought out: -- the confession of Israel's past sins, the confession of his own by him who speaks. Mercy is looked to as the only resource. Yet from so gracious a God they can count on His teaching sinners. But these sinners are the meek of the earth who are to inherit it. Integrity of heart characterises them, and they trust in and wait for Jehovah. Compare with this the incomparable picture of the remnant in the beginning of Luke. The psalm is both beautiful and very fully characteristic.
Psalm 26 is especially the pleading of integrity and trust in Jehovah. Having trusted Him, the godly would surely not slide. He invites Jehovah to search his inmost heart, as Peter did even though fallen. Here, still the goodness of Jehovah was his first motive. Then the separation of the godly from the ungodly body of the nation is fully brought out and taken as a plea that they might not have their souls gathered with the
ungodly. Still, though integrity was pleaded, redemption is sought, and mercy. The end would be blessing. Their foot stood in an even place. They would, in the full assembly, bless Jehovah. This is substantially the entire separation of the godly from the nation, and the former becoming the congregation of God.
Thus in these two psalms we have the confession of sins and the pleading of integrity, both marking the real renewal of mind. Though the possibility of government in forgiveness and mercy is founded on the atonement which has been presented in Psalm 22, and is owned fully in Isaiah 53 by Israel subsequent to the period of these psalms; yet the aspect in which all is viewed by the remnant in these two psalms is the known character and government of Jehovah in Israel; and the feelings of a renewed heart are expressed in reference to that government -- to Jehovah's ways. His name is the key to their thoughts, and awakens their best and truest affections. It is the faith of a godly Israelite in the last days. The moral state of the remnant is especially brought out in all this part, and more especially their own with Jehovah, circumstances comparatively little; though the enemies without and the transgressors around form necessarily the occasion of those feelings in respect of deliverance and redemption. The heart of the godly one has the key to all Israel's history and Jehovah's dealings with them, because grace is looked to, and sin confessed. This it is that ever gives understanding. And so it is here. Jehovah's ways have been -- are -- perfect. He is called upon to remember His own mercies, and not the early sins of His people. The enemies of His people are presented to Him. The hope of forgiveness is founded on Jehovah's name (it is, as we have seen, connected with His government; they have not yet looked on Christ, and understood atonement); the faithful looks to be guided in the way, and Jehovah's faithfulness to him is reckoned on. His sins, sorrows, and enemies are all presented to Him with an open heart. Covenant mercies can be seen, looked to, because Jehovah is, in truth by an upright confessing sinner.
In Psalm 27 we have two distinct parts, and, I apprehend, then in the last two verses the result for the mind of the saint as taught of God. The first part, verses 1 - 6, is the confidence of the believer, and that absolutely, whatever enemies there were. In the second part, 7 - 12, we find the cry of distress.
In the former, singleness of eye lays the ground of confidence; in the second, the call of Jehovah to seek His face. Enemies without or oppressors within (for the remnant of the Jews will find both against them), a host and war arising, awake no fear Jehovah is the light and salvation of the soul; its only desire, dwelling in the house of Jehovah to see His beauty and inquire in His temple. He had known Him casting confusion on the enemies of the faithful. He sought Him as the desire of his heart. In the time of trouble He would hide him, and the assault of foes would only be the occasion of lifting up his head above them, and then he would offer sacrifices of joy.
From the seventh verse things are otherwise. It is not his state, as thinking of the Lord in faith; distress is there, and he cries. Here he appeals, not to his integrity, but that Jehovah had said, Seek my face. Was He going after that to turn it away? He looks to be guided in a straight path. There is integrity, but he looks to the call of God. Finally, he looks for, and trusts for temporal deliverance in the land of the living; meanwhile he must wait on Jehovah. He would interfere at the right time; He would strengthen the heart meanwhile. It is an additional and instructive picture of the state of the faithful remnant; their abstract confidence and their ground of hope in distress when Jehovah must be waited for.
Psalm 28. The godly Jew pleads, in the time of trouble come on the nation, that he may not be confounded with the wicked. If Jehovah did not appear in his behalf, so much was he in the same distress with them, death would drag him into its jaws. He looks for judgment on the wicked. They slight Jehovah. Jehovah should reward their doings. The psalm furnishes to the remnant not only the cry, but the prophetic witness that Jehovah has heard it. The heart trusts in Jehovah, had found help, and thus joy and praise. Then Messiah is fully joined with the righteous. Jehovah is their strength, He is Messiah's. This once settled, the prophetic desire of the godly, according to the Spirit of Christ, expresses itself that Jehovah should have His people and bless His inheritance (for the faith of covenant blessing and relationship runs through all this part of the Psalms), that He should also feed them and lift them up for ever. Deliverance, blessing, feeding, and unaltered exaltation, such are the fruits looked for of Jehovah's coming in in power.
In Psalm 25 and Psalm 26 we have seen the great moral principles of
trust in Jehovah (even when confessing sins) and integrity In these last we have more the personal sense of condition, and way or ground of relationship with God, beautifully shewn in the first part of Psalm 27 in the one desire of the heart; and in the second part, in the touching plea, You taught me to seek Thy face; my heart, in those times of divine instructions, said, I will seek it: Lord, will you turn it away now that I am in trouble, when You taught me to seek and trust it? The truth is the same, but in the first part it is the one moral desire of the heart; in the last, the exhortation of God to do it becomes a resource to the soul. Jehovah Himself is their refuge, and has taught them to look for it.
In Psalm 28 the pressure of evil is more felt, and coming judgment and the separation of the remnant looked for. This separation characterises the whole testimony of God connected with the coming of Messiah, a circumstance which will aid us in seeing the unity of the remnant in the mind of God. Not only was it prophetically announced, as in Isaiah 65, but John the Baptist characterises the coming of Messiah by it, their being children of Abraham being of no avail (Matthew 3:9); as indeed it spiritually took place: only that He being rejected and not yet coming in power, they were then added as "the saved", Acts 2:47, to the assembly. For that, however, Peter takes it up (Acts 2:40). The Lord Himself receives them as His sheep (John 10). Paul rests his argument in Romans 11 upon it too.
Psalm 29 summons the mighty to hear the mightier voice of Jehovah, to own Him and worship before Him according to the holy order of His house, celebrating the power of His voice in universal creation; but there is a place of intelligent worship where His glory is understood -- His temple where men are to come. But this Jehovah is above the haughty raging of the surges of created strength; He sits King for ever above and in spite of all. And He, this mighty Jehovah, will give strength to His people and bless them with peace. It is a positive encouragement for the faithful; not their complaint or appeal, but a testimony for them to encourage their hearts in presence of the mighty. He that cares for them is mightier than they.
In Psalm 30 we have the contrast between trust in prosperity -- even in that given of God -- and in God Himself. He has come in and lifted up the poor, and not left him to his foes. His favour is life. If angry, it is but for a little moment, and for the good of His saints: the favour is for ever. In the
morning it is light, if heaviness endure for a night. He may let them down as to the grave's mouth, but only to shew His power in infallible deliverance. He, the godly man, Israel themselves, as a people, had trusted in given prosperity. Now, in the depth of adversity, he has found Jehovah in deliverance. The power of evil overcome is better than good we may lose. It is security, and in the blessing and arms of Jehovah for us; for He is the deliverer. We see plainly here that it is a living people to be blessed on earth (verse 3, 9). And though there may be analogous mercies in all times, for there is a government of God as regards Christians, to apply it to the saints now would be a dangerous mistake. It speaks of temporal deliverance for peace in this world (compare Isaiah 64:7, 8). No mountain, even if we own it to be made strong by Jehovah, is like Jehovah Himself, even if I am at the pit's mouth. It is my mountain for my heart when I think of it.
Psalm 31 is a proof how Jesus could use devout and holy expressions of a psalm, and indeed pass through all in spirit, without its having a literal application to Him. Here is found the expression He used, "Into thy hand I commit my spirit", which was in the fullest sense true. But the psalm continues, "For thou hast redeemed me, O Jehovah God of truth". -- He added Father. Yet I doubt not that His spirit had got into the comfort of divine delight again. Still the words, "thou hast redeemed me", cannot apply.(see footnote) So the whole complaint of the psalm is, besides David, the complaint and confidence of the remnant -- connecting the two principles, trust and righteousness, and looking for guidance for Jehovah's name's sake, and deliverance when surrounded by enemies. The godly man had called on Jehovah. His name was in question. On His goodness, laid up for them that trusted in Him, he counted; and this in the midst of a life spent in sighing. Distress pressed upon him, and drank up his strength. Yet, tried for faithfulness, friends and acquaintances fled from him. Such will be the condition of the remnant. How truly Christ entered into it, I need not say. But the time of deliverance, and of all that in any time the saint should be under and pass through, were in
God's hand -- not the enemy's, though he might rage. And in the adversities Jehovah knew his soul, for he walks in the knowledge of covenant-relationship. The presence of Jehovah was a tabernacle and a hiding-place. In the pressure of his spirit, the godly thought himself cast off; but when he cried, Jehovah heard. In all the rage around (verse 13, 14) he cried to Jehovah as his God. The result he now celebrates, and encourages the saints in the last two verses, and all that hope in Jehovah. Whatever sorrows they are in, Jehovah helps the faithful and judges the proud.
This, in a certain sense, closes and sums up the experimental expression by the Spirit of the state of the remnant? and fully unfolds it. In the psalm that follows, forgiveness in grace is spoken of. Then there is a clearer apprehension and more objective confidence and judgment of all around, till we come to Psalm 38 and Psalm 39, which have a peculiar character of their own. Of course, deliverance is not yet come; but the sentiment expressed is become more that of favour in light than confidence out of the depths. How fully this Psalm 31 is the expression of the Spirit of Christ must be obvious to every divinely-taught reader. Yet His own relationship was different. He was Son, and commends His spirit to His Father in death, not to Jehovah to save Him from it; and, as we have seen in the preface, prays for His enemies who crucified Him, instead of demanding vengeance upon them. This demand of His Spirit in the remnant is according to His mind in that day. In Him personally it must have been otherwise; for He came in grace, and was giving His life a ransom for Israel and for many. Hence He passed through all in perfection with His Father in Gethsemane, and gives Himself up then, as being His will, to death. Yet, as to the sorrow and trial, He went through all. And the prophetic Spirit in the Psalms expresses in the denunciatory words what will certainly be accomplished as the consequence of the wicked enmity of the Jews and heathens too at the close; and will become living demands in the mouth of the remnant, whose only and necessary deliverance these judgments will be.
Christ did ask life, and it was given in resurrection and glory, as Psalm 21 shews; but not, as we know, in His being spared here. The path of life led for Him through death in the accomplishment of redemption, though He could not be holden of it. Thus in spirit He entered into all their affliction.
The literal application in the writer's mind was to his own feelings; the prophetical is to the godly remnant in the latter day. The word translated "iniquity", in verse 10, should, I doubt not, be "distress". But the fulness of the various motives and feelings brought together in this psalm require a further brief notice. I have already remarked how the two grounds, so frequently found, of the appeal of the saint's trust in God, and righteousness as the motive and ground of it, are both brought together here. The name's sake of Jehovah is also added here. In verses 3 - 6 we have His utter rejection of the followers of idolatrous vanities. In verse 7 Jehovah's goodness is recognised as mercy. He has known the soul of the believer in adversities -- a sweet thought, how dark soever all may have been. And deliverance was granted (verse 9, 10) He pleads his extreme present distress. The first eight verses are a kind of preface of general principles; now it is the pressure of his present state. He was a reproach to enemies, specially to neighbours -- a fear to his acquaintance; so mean, despised, and yet hated and rejected, was he. It is the portion of a divine character, of God Himself, to be both. Man neglects a despised person; but he never does God, or what is of Him.(see footnote) They will bring Him low if He puts Himself low, or those that are His; but will fear and hate Him too. He is forgotten, yet slandered, and the active enemy plotting against his life. Thus verses 9 - 13 give the condition the Spirit of Christ, or Christ Himself, holds in the world.
It is a most striking picture in verse 14. He trusts in Jehovah. All that is to befall him is, after all, in His hand. Another motive now is pleaded. He has called on Jehovah. It is the lying lips which should be put to silence (verse 18). Confidence in goodness laid up for them is there, and the hiding in God's presence for the time of evil (verse 20). Verse 21 celebrates the faithfulness of Jehovah. Verses 23, 24, encourage the saints by it. Thus, with the extremest distress, all the pleas of the faithful are beautifully brought together here. All these past psalms have been the feelings of Israel under the pressure of distress, and sought deliverance from it. And this Israel will do.
Now (Psalm 32) we have what he wants still more -- the forgiveness of sins. The pressure of affliction turns him to
God's law, but to the consciousness of having broken it. Righteousness in that sense he could not plead: forgiveness was his need, and that Jehovah should not impute the iniquity he had, and was brought to acknowledge. Long he had striven against this; but Jehovah gave him no rest. But he confesses sin, and guile is gone from his heart: impossible till then. We are hiding iniquity in it. Forgiveness in grace draws the godly man to God. In the water-floods they do not come nigh him. Jehovah is the hiding-place of the soul -- preserves, blesses, guides. Only they are warned to be intelligent through obedience, and not to be without understanding, so that God must guide by providential power.
Remark here that while forgiveness is celebrated (and the remnant will deeply need it), yet the great distinctive truth which separates them from the mass of the people is kept up distinctly -- trust, righteousness, and integrity of heart. To the wicked there are sorrows.
In principle, such a psalm, blessed be God, has the widest application. For the remnant it is prophetic, to induce truth in the inward parts, and encourage them by goodness to that confession of sin in which alone God can bless, as is ever the case. For forgiveness and no guile go together. They will only know full acceptance when they look upon Him whom they have pierced, who comes as Jehovah to deliver. But let us lay to heart the great principle of this psalm. Full absolute forgiveness, the not imputing sin at all, is what takes guile from the heart. Else we flee from God, excuse, palliate, if we dare not justify. Where full pardon is before us, we have courage to be true in heart. Who will not declare all his debts when their discharge by another is the only thing in question? who not tell his malady for a certain cure? Grace brings truth into the heart brought to confess its transgressions. He finds all the burden of his sins gone. The humble and godly are encouraged to draw near to a God thus known. "There is forgiveness with thee, that thou mightest be feared". The psalm will encourage the remnant thus to true confession. When possessed, they will enter into full blessing. We thus see how it is a prophetic preparation and school for them, drawing out before them what will not all be accomplished when they are thus brought to look to Jehovah, but which they thus know will be. Hence these psalms speak of Jehovah's character, as it has been proved with the inspired composers;
in principle, often in letter, with Christ, in order to draw out the confidence of the Jews in the day of distress, and to comfort every uneasy soul. Thus the celebration of complete deliverance is mixed with the cry for it, because it is prophetic and has had fulfilments.
Psalm 33 has its just place after the forgiveness of the people. Before we pass on to these psalms, remark how the guilelessness of heart produced by complete forgiveness leads to that intimacy with God which gives us to be guided by His eye. We have His mind with Himself, and that in the perfectness of His own nature in which He reveals it. Forgiveness leads to full blessing.
In Psalm 33 the full result of deliverance is celebrated. The upright are called on to rejoice. Jehovah's character, His word and works, are made manifest, and the earth is now full of His goodness. He is the glorious Creator; the earth is to fear Him; all man's devices and counsels come to nothing before Him; His counsel stands. Blessed the nation whose God is Jehovah, the people He has chosen for His inheritance It is Jehovah who has looked down on men and disposed of all; but His eye is on them that fear Him and hope in His mercy Thus the great result of the intervention of Jehovah is brought before the faith of the remnant, chanted as if all were come. The last three verses shew the confidence this produces in them.
Psalm 34. The sure government of God enables faith to bless at all times. He has proved His faithfulness to them that were in distress. The psalmist, Christ in spirit, calls on the remnant to praise, for Jehovah has manifested His deliverance in his case. The eyes of Jehovah are over the righteous, and His ear open to their prayers; His face set against them that do evil, and to cut them off from the earth (verse 17 - 19). The broken heart, the afflicted and the contrite, to such Jehovah is nigh. The righteous must look for suffering while man has his day, but Jehovah delivers him. While evil slays the wicked, Jehovah redeems the soul of His servant, and none that trust Him shall be desolate. It is the full assurance of the government of Jehovah in favour of the humble in heart. This enables to bless, not only when they are blessed (that is not faith), but at all times, for they are heard, preserved, redeemed, when they are in trouble. Christ is the great example of this. I doubt that He speaks personally, though He does in spirit in the beginning. The faith of the remnant takes His case up
as an encouragement in verse 6. Verse 20 was accomplished also literally in Him. It is the secret of faith alone, the test of it, to bless at all times. Peter applies this psalm to the constant principles of the government of God. This is the first psalm in which we have found the interlocutory character, which sometimes occurs (as in Psalm 91 and Psalm 145), though doubtless the psalmist's experience, who again speaks in verse 11. Yet, I apprehend, it is Christ in spirit who opens out God's ways in this psalm. "O magnify with me". "I sought Jehovah". It is the fullest encouragement to the humble righteous.
Psalm 35 is an urgent appeal for the judgment of Jehovah against relentless and insidious persecutors who seek after the soul of the righteous. Insult, craft, violence, all were used against him. They pretended to have found him out. Deliverance is sought that Jehovah may be praised in the great congregation, that is, the full assembly of restored Israel. In verses 13, 14, we see the grace in which the godly (Christ Himself) dealt with these enemies. Though generally true of the godly, Christ specially comes in here in spirit.
Psalm 36. We have a needed warning as to the wicked, particularly the enemies of righteousness, the instruments of Satan's power. There is no conscience to be expected; nothing that will stop them in their evil plans. The power and goodness of Jehovah are the sure refuge of those that trust in Him. In result the wicked are cast down.
Psalm 37. In this interesting psalm the great point pressed on the remnant, a lesson for every soul, is waiting on Jehovah, and not having the spirit disturbed by evil; they will soon be cut down like grass. They are not to fret themselves, but trust in Jehovah and do good; to delight in Him -- they will have their desires; to commit their way to Him -- He will justify them; to rest in Him and wait patiently for Him -- Jehovah will soon interfere, the wicked doers be cut off, and the meek inherit the land. The other character of the remnant is also largely unfolded -- the righteous man -- from verse 12 onward. Jehovah does not forsake His saints: they are preserved. The righteous shall inherit the land. The final word is, Wait on Jehovah and keep His way. The righteous suffer, but are not forsaken; the ungodly are in great prosperity, and soon their place knows them no more. How this, as to the righteous, points to the deep character of the suffering One who was forsaken, though the perfection of righteousness!
This psalm also helps to shew the connection between the disciples and this remnant (see Matthew 5:5) -- yet, to shew the difference; the Son was there. They could suffer for His name: this brought in heaven (Matthew 5:12). He could reveal the Father, which He does, in that discourse. The light goes out to the world, as well as being the salt of the earth. Details of grace also are brought in, of which the latter-day remnant know nothing, because of this revelation of the Father, who acts in grace. Still, de facto, it is the same remnant.
Psalm 38 and Psalm 39 have, as I have said, a distinct and peculiar character. The deliverance has been sought and looked for by the upright, and forgiveness of sins granted for blessing. But in these psalms the governmental rebuking for sins lies on the remnant; there is the sense of why they suffer from the divine hand. In Psalm 6 the chastening in anger was deprecated as a part of the sorrow that might belong to their position; but here they are under full chastening for sin: the rod has reached the flock outwardly, their soul inwardly. When I say they, it is individual, but still the remnant. Friends shrank from such a case; enemies, without compassion, plot against his life. Still he is before Jehovah, and all his desire and groaning. He is true in heart with God, and owns Him -- is silent with man. The sorrows are, for his soul, Jehovah's; and to Jehovah he turns. This is all right (see verse 13 - 16). He will bow under it. His enemies are busy and strong. But though Jehovah smites, he trusts Him; because the smiting is owned by the humble soul to be righteous. But he can look to deliverance from his enemies. They were glad he slipped and rejoiced over him. But he declares and owns his sin: no excuse -- no hiding in his soul from God. His cry is to Him for speedy help.
It is a beautiful psalm as to the state of soul; for the Spirit provides for every case -- the failure of the upright, which may call down severe chastening, and cause joy to the wicked. But he accepts the punishment of his iniquity, and places himself openly before God, owning his sin, but looking to Him against the wicked. However sad such a case may be, nothing more shews truth before God and confidence in Him. How confess one's sin, and look for help from God, when one has been unfaithful, He dishonoured, and the enemy triumphing in it? No excuse, no attempt to hide -- none: he owns all, and casts himself on God. The picture of the remnant would
not have been complete without this, nor the gracious instruction for every soul at every time.
The question then arises, How far does the Spirit of Christ enter into it? Fully, I believe; though of course He never could have been personally there. No doubt it arose from some deep chastening of the writer -- a chastening which was openly manifested. Such cases may in the full extent arise among the remnant. The principle is of universal application. Christ of course could have nothing to be chastened for; but, having the full bearing of sin before Him, and meeting in His path all the sorrow which will beset the people, He can enter, though the green tree, into the judgment which will come upon the dry.(see footnote) He could not say what is said here, but He can perfectly sympathise with those who have to say it. He has provided the words which will express it by His Spirit in their hearts. Had He not suffered the full anger for these very iniquities which press on their consciences, and from which in its full extent as wrath they escape, it would not have been merely needed chastening in which they plead with Jehovah. Hence He can more than feel it when it has that character. And in all the sorrow of the circumstances He has borne the largest part.
In Psalm 39, the godly man is still under the stroke of God; but there is more the sense of the emptiness of all flesh under the hand of God than disgrace and shame and fear. He bows before God rather than let his spirit rise and speak foolishly with his tongue. He might have retorted -- been fretted to do evil; but, restraint, when under the hand of God, was his fitting place. It is ever so. He refrains even from good; and sorrow is stirred up in him. In beautiful language he shews this. At last his heart bursts forth; but it is to present
to God the nothingness of which the sense was thus matured. He desires to know his days. How little he is! He sees all is vanity; but he sees his own transgression and sin in the presence of One whose rebuke consumes the beauty of man as a moth. To Jehovah he looks for deliverance. His stroke is what he cares for. He trusts Him not to make him the reproach of the foolish. There is great beauty in vanity finding its level in self-annihilation, and then God trusted in to deliver from the pride of men. He has to say to our transgressions.
Here the moral history of the remnant closes, as in connection on covenant ground with Jehovah (that is, as employing His name, as connected with Him). Hence we have much of Christ personally in the psalms of this first book. His taking the place in which He should be associated with them, according to the counsels of God, is stated in the next psalm. The understanding of this place is then shewn to be the really blessed one.
In Psalm 40 then Christ is seen, not only in His passage through the sorrows which beset His way, if He took up the cause of the disobedient and guilty people of His love -- sorrows which gave Him the tongue of the learned, and enabled Him to enter into those of the tried and spared ones in the latter days, and give a voice to their cry suited to their condition before God; but primarily the deliverance in which, having waited on Jehovah in these sorrows, Jehovah's faithfulness was proved, so that He came out from them for the encouragement of many, and then the blessed key to His whole history in His having undertaken to do the will of Jehovah, the whole Jewish system under the law being thus closed and set aside. He has been perfectly faithful to Jehovah in the face of the whole congregation of Israel, yet is in the deepest sorrow and trial. So the psalm closes, and it is important it should, because the thesis of it is complete deliverance. Hence the application of this very deliverance to the sorrows of Christ, which were analogous to that of the remnant, is most precious for the remnant when they are in them.
But this principle is brought out in a very distinct way in the psalm, and makes it one of the most remarkable in this wonderful book. It brings out the connection of Christ with Israel in the remnant in the most striking way possible -- lays it down as a foundation for the whole teaching of the Psalms, though the circumstances are altered after Psalm 41. That Christ is
personally spoken of in it, I need hardly say, as the apostle quotes it as His words, undertaking that blessed work by which figures and symbols were set aside, and which has perfected, as he tells us, the believer for ever. "Lo, I come" is the word of the Son's free offering of Himself to accomplish the whole will of God in His work here below according to the everlasting counsels of the Godhead. It is the blessed Lord's undertaking the work. His work was to obey; but He in perfect free voluntariness offers Himself for it in the delight of willingly undertaken obedience. In the great congregation of Israel, in pursuing His service to Jehovah, He had not shrunk (whatever reception He met with) from preaching righteousness -- had not refrained His lips. He had been faithful to His service at all cost; and it was Jehovah He thus proclaimed. His righteousness, His faithfulness, His salvation, His lovingkindness, and His truth, He had not refrained from declaring before the whole body of Israel. Such had been His service.
Then, all changes with this faithful One; for innumerable evils have compassed Him about. He looks for Jehovah's lovingkindness and truth, to whom He had been faithful. Nor is it all that evils had compassed Him, that men sought after His soul to destroy it. "Mine iniquities have taken hold on me". He says, "so that I am not able to look up". Of course, with Christ they were those of others -- of all the redeemed, and also particularly of Israel viewed as a nation. In this state He desires that those that seek Jehovah may be able to praise, to say continually, Let Jehovah be magnified; and that the others may be ashamed and confounded. He separates the godly remnant who seek Jehovah from those who, when He is faithfully and lovingly presented, are enemies to Him who manifests His name. Thus Christ closes His experience in this world, poor and needy, yet assured that Jehovah thinks upon Him.
He is not forsaken in what is presented here, but comes into that place, through a life of faithfulness, in which He was to undergo that dreadful moment. It is the cry when, so to speak, He confesses the sins before the victim is consumed or slain. He is in the deep sorrow of the position crying to Jehovah, not in the wrath shewn in the time of His not being heard. The psalm depicts not that wrath, but the faithfulness of Christ in waiting for Jehovah when in the sorrow, rather
than seek ease, or have twelve legions of angels, or drink the stupefying myrrh, or shrink back from suffering the will of God any more than He did from facing man when He preached it. He waited patiently for Jehovah; and He inclined unto Him and heard His cry. This was His perfection: no outlet from obedience sought, no shrinking, no turning back or aside. He waited for Jehovah's time in the path of perfect obedience, and it came. The time, as said of Joseph, came that His cause was known; it is not said here how or when. The object of the Spirit here was to shew to the tried ones that One had gone before them in the path of sorrow and had been heard. We can say that it was fully in resurrection; but even on the cross the dark hour was passed, and with a loud voice He could commend His own spirit to His Father, and His mother to His beloved disciple.
But these are details history has given us, not prophecy; they would not have been available for the remnant. They want to know that they will be heard when waiting patiently for Jehovah. If killed, the answer will be for them in resurrection; if not, to have Israel's place in blessing, I doubt not with the Lamb on Mount Zion, as having gone through (however feebly or infirmly) like trials and sorrows in faithfulness to Jehovah in the great congregation. Do their iniquities alarm them? they are not left out. They do not yet know atonement, but they know that One, who could say, "Mine iniquities have taken hold of me", waited patiently, was heard and delivered. They wait, trusting the mercy of Jehovah, though peace be not yet known. Their iniquities have taken hold of them, so that they feel: how can they hope Jehovah will deliver them? There is forgiveness with Him, that He may be feared. And the psalm assures them that One in like depths has been set free. When they look upon Him, they will judge their sins in the light of His having borne them and they will find peace; but the foundation of peace is laid in hope for them here. A heart failing under iniquities, laying hold of it, can look for deliverance. It has been found (and however obscure their light, and it will be), the ground of hope is laid. Compare Isaiah 50:10, 11, which describes this very state, consequent, as to the remnant, on Christ's being justified and helped.
But this is not all. Messiah puts Himself in this association with them. "He hath put a new song in my mouth, praise
unto our God: many shall see it and fear, and shall trust in Jehovah". Blessed is the man that makes Jehovah his trust and does not trust outward prosperity nor apostatise to lying vanities. So in verse 5, to usward. That is, in verse 1, we have Christ, who has waited on Jehovah, and been heard, and brought up out of a horrible pit and miry clay. I doubt not that David's heart sung it: still it is surely Christ in prophetic purpose. But then Christ identifies Himself (though, as we have seen, distinguishing the remnant) with Israel. Praise, He says, unto our God. The effect of this is that many see it, fear, and trust in Jehovah. It acts on the remnant in the latter day, and leads them to trust in Jehovah. They can trust for deliverance too; many will. His preaching righteousness to the great congregation gathered a little flock. His deliverance as the suffering One will be blessed to many. Who hath begotten me all these? says Zion in that day. This may take in the ten tribes too; still, as a principle, a multitude will be there. It was not so at Christ's first coming. He was to be a despised and rejected One in His own history and trial.
Verse 5. These are the thoughts of Jehovah in blessing. This leads to the great thought, the centre and groundwork of it all -- Christ coming to do Jehovah's will. Now, we can comment, or, still better, the Spirit of God has commented for us, on the value of His doing Jehovah's will. Here we have much more the faithfulness of Christ in doing it, His being overwhelmed with iniquities taking hold of Him in His own spirit, as we see in Gethsemane, but deliverance. We must remember that the confession of sins over the head of the sacrifice was not the slaying, or casting into the fire, of the victim. So Christ's acknowledging thus, or confessing the iniquities with which He was charging Himself as His, was not His enduring the wrath, nor His being cut off out of the land of the living. Dreadful indeed it must have been to Him, as we see in the Gospels, and He saw all that was coming upon Him by reason of it; still it was essentially different -- confessing the sins and bearing the wrath due to them. His confession of sins His people must (I will not say imitate, but) take up in the knowledge that those He confessed were their own; and may, till grace is fully known, do it with dreadful anguish and apprehension of the wrath to come. It is this which particularly, besides outward trials, constitutes the analogy between the Jewish remnant and the Lord. The wrath
endured in atonement, we know, He endured that we never might.
In this psalm then we see Christ, according to the eternal counsels of God, come to do God's will in human nature, taking His place in the midst of the great congregation of Israel, suffering most deeply in consequence, getting into the horrible pit, but His trust is firm in Jehovah. He waited patiently for Him, and He is brought up, and a new song put into His mouth. The first three verses state the great fact: Jehovah heard and delivered out of the horrible pit. It is a lesson for all the remnant. How blessed is the man who trusts Jehovah, and does not look at the appearance of persons to turn aside after vanity! Then we get the course of events. Wonderful have been Jehovah's counsels. Christ comes to do His will as a man, delights to do it, declares Jehovah's righteousness before all. This brings Him into the greatest distress. Evils come upon Him unnumbered, and, besides that, His iniquities (those of His people) come upon Him; but patience has its perfect work, and He is perfect and complete in all the will of God; and, as the psalm shews at the beginning, He is delivered, as we well know. But, as already said, the psalm recites His faithfulness especially. Hence we see Him up to the close of the trial still under it. What He asks for is that the ungodly, being found His enemies, may be set aside; but that the poor of the flock may be able to praise, rejoice, and be glad in Jehovah.
It is beautiful to see His perfect patience in the trial, that the whole will of God may be accomplished, and seeking the joy and full blessing of the poor remnant; yet Himself taking the place of complete dependence on Jehovah, and praying for His coming in as God. Obedience and dependence are the two characteristics of the acting of the divine life in man towards God. It may be remarked here that the testimony in the congregation is closed when the innumerable evils come upon Him. The preface of the psalm speaks of the horrible pit when He is out of it, and we know whereunto He was obedient; but His death is not spoken of here. In the body of the psalm we have, as come to do God's will, His faithfulness in life as witness, and the evils that came upon Him at the close when He had to meet the burden of the iniquity of His people. The fourth verse applies to the remnant the result of Christ's faithfulness for instruction and encouragement.
A few words on the expression, "opened my ears". The word is not the same as in Exodus 21. There it is attaching the ear with an awl to the door post; the man thus became a servant for ever. Nor is it the same as in Isaiah 50, where it has the signification of being so completely a servant to His Master's will that He received His commands morning by morning. Here it is "digged ears" that is, took the place of a servant). But this He did, as may be seen in Philippians 2, by becoming a man. Hence the Spirit accepts the interpretation of the LXX -- "a body hast thou prepared me". Compare John 13 (which answers in point of time to Exodus 21); Luke 12:37, and 1 Corinthians 15:28.
Psalm 41 shews the blessedness of the man who understands this position of the poor of the flock and enters into it (compare Matthew 5:3; Luke 6:20). It is spoken in the person of one of the suffering remnant -- doubtless with the psalmist's own experience. It is one of the psalms in which Christ takes up an expression to shew how, in the close of His life, when He entered into their sorrows, He tasted fully their bitterness. Still the poor man is upheld in his integrity, and set before Jehovah's face. The apparent triumph of the wicked is short.
This closes the book. It is the experience, as a whole, of the remnant before they are driven out, or at the least of those who are not so. And the covenant name of Jehovah is used. Hence, the place of Christ is entered into, so far as He came and set Himself amongst the poor of the flock upon earth, and led the life of sorrow and integrity in the midst of evil. Of this last psalm He is not the subject, as verse 4 shews.
We have seen an introduction in the first eight psalms, in which the whole scene is brought before us in its principles and result in the purpose of God; then in Psalm 9 and Psalm 10, the actual historical circumstances of the Jews in the latter day. Thus, as to historical facts, their state forms the groundwork and subject of the whole book; while the way in which Christ could enter into their sorrows, and they be encouraged by His example, is fully introduced. His whole life amidst the nation is passed in review; but particularly the close, when, after declaring God's righteousness in the great congregation, He passed into the deep sufferings of the last hours of His passage on earth, going on to His being forsaken of God. Yet it was for Him -- surely for us, blessed be God -- the path of life.
Psalm 40 has this peculiar interest, that it gives us, not merely the history of Christ, His faithfulness, but His freely offering Himself to accomplish all that the Father's counsels required of Him; and then shews Him waiting in obedience till Jehovah was pleased to come in. And then He has the new song to sing. Of this intervention of God the resurrection was the grand witness; through which, as we have seen in Psalm 22, He has awakened, or rather created, it in so many other hearts As is common, the first three verses give the thesis -- the rest all that led up to this: only here it is traced from His first offering Himself to do it.
The reader will remark in Psalm 41 what we have noticed as characterising the remnant -- the acknowledgment of sin (verse 4), and the declaration of integrity (verse 12). We have Christ using it as to Himself, shewing, though the psalm be not of Him, how He took the place to which the spirit of the whole applies. The proud and wicked could despise and trample upon the meek and lowly, and perhaps chastened, remnant. Here it is more the false and treacherous spirit of those whom he ought to have been able to trust. Blessedness is with those who understand, the meek and lowly ones who are chastened, for they understand the Lord's ways; the meek one himself looks to the Lord when His hand is upon him. The point of the psalm is the blessedness of those who understand and enter into the position of those with whom Jehovah is dealing. This place, Christ fully took, though not chastened with sickness.
In the second book, the remnant is viewed as outside Jerusalem, and the city as given up to wickedness. This is seen throughout it. The covenant connection of the Jews with Jehovah is lost, but God is trusted. When Messiah comes in, all is changed. We have further, more distinctly, the exaltation of Christ on high as the means of their deliverance, and His rejection and sorrow when down here. It closes with the millennial reign of Messiah in peace under the figure of Solomon. The spirit of the godly man is tested by these circumstances. And, as all hope of finding good in the people is given up, the soul of the believing remnant is more entirely looking to God Himself and attached to Him. It is with this that the book opens.
The godly man had been going with the multitude to the house of God, but that is all over. He is driven away, and his cry is from Jordan -- the land of the Hermonites, and the hill Mizar. All God's waves are gone over him. It was terrible to see an enemy in possession of the sanctuary, and the true one of Jehovah cast out and His name blasphemed. The heathen, as stated in Joel, had come in in power, and taunted those who had trusted in Jehovah's faithfulness with the cry, "Where is thy God?" (Joel 2:17). It was, of course, a dreadful trial (so with Christ upon the cross; and with Him yet more, for He declared He was forsaken); so that what God was to them by faith was put to the test. This faith is what this psalm now expresses. The heart of the godly pants after God. It was not merely for His blessings; they were gone. The preciousness of what He Himself was, was only so much the more vividly brought out. The main distress was the cry "Where is thy God?" But if the saint is not in Jerusalem, God is the confidence of the saint. Faith says, "I shall yet praise him for the help of his countenance". The heart too can appeal to Him (verse 9), and, under the pressure of the repeated taunt, hope in God Himself, and He will be the health of the countenance of him that trusts in Him. The reader will remark that in verse 5 it is the help of God's countenance: in verse 11 He becomes the health of the countenance of him that trusts in Him. This making God Himself to become everything by the deprivation of all blessings, and the exercise of faith in it casting the soul entirely on God Himself, is very precious.
The enemy in Psalm 42 is the outward enemy and oppressor -- the Gentile. Though in circumstances, of course, and not in the depths of atonement, it is interesting to see the analogy in verse 3 with what the Lord said upon the cross. Psalm 43 is a supplementary psalm to the former: only that here the ungodly nation, the Jews, are before us, and the deceitful and unjust man, the wicked one; though the Gentile oppressor be yet there (verse 2). We know they will both be there in that day. From the Jewish nation being now in the scene, the return to the holy hill and tabernacle and altar of God are more before the mind of the remnant. Verses 3, 4 form the groundwork of the book.
Psalm 44 gives a full and vivid picture of the state of the nation, as in the conscience of the remnant. They had heard
with their ears. Faith rested in the memorial of all the old mighty deliverances wrought by God, and how He had put them in possession of the land by His power, not theirs (verse 1 - 8). In verses 9 - 16 their present state is recounted. They are cast off and scattered. The enemy and avenger is among them; they scattered among the heathen -- sold of God for no price (verse 17 - 22). Yet they have, in no wise, swerved from their integrity. On the contrary, it is for His sake they are killed all the day long, and counted as sheep for the slaughter. (Note, the moment Messiah was rejected, this began in principle: compare Romans 8:36). Verses 23 - 26 contain the appeal to God to wake up to redeem them for His mercies' sake. Why should He forget them for ever? We have still God, not Jehovah, in this psalm; for they are outside.
Psalm 45 introduces Messiah, and, as we shall see, changes everything. I know not, interesting and full of bright energy as the psalm is, that I have much to note upon it, by reason of its force being so very plain. It will be remarked that it is Messiah in judgment and taking the throne. He had already proved that He loved righteousness and hated iniquity -- was fit to govern. He is saluted as God. Yet His disciples (the remnant) are called His fellows (compare Zechariah 13:7, where He is seen in His humiliation and smitten, but owned to be Jehovah's fellow). I apprehend the queen is Jerusalem. Tyre and others own her with presents. She is gloriously received into the chambers of the king himself. This, I apprehend, is the force of within. She is in the closest relationship with the king. The virgins her companions are, I suppose, the cities of Judah. The glory of Israel is no longer now their fathers. The presence of Messiah (the fulfiller of promise) has eclipsed the depositaries of promise of old. Instead of fathers, they have children to be made princes in all lands. The coming in of Messiah in glory and judgment, brings in the full triumph and glory, amongst the nations, of Jerusalem and the Jewish people. The psalm is full of Messiah, and exclusively, yet as man, and God is only alluded to as his God. But Messiah is God.
Psalm 46. The remnant, now that Messiah has appeared in glory, can celebrate what God is in favour of His people, and with the special knowledge acquired through what He has been for them in trouble. There may be yet an assault: indeed according to prophecy I believe there will be. But as
the whole effect of Messiah's coming in blessing was celebrated in Psalm 45, so here the great result in divine government. The spared remnant have Jehovah with them as the God of Israel (verse 7). For here Jehovah is again introduced as a present thing. Here it is specially (and suitably, after what we have been studying, needs not to be said) as refuge and deliverance. Earth, mountains, and waters may tremble, or swell and roar: His people need not fear. God is with them. Nor is this all. He has His city on the earth, where He who is the Most High dwells, and has His tabernacles gladdened by that river which, everywhere in these descriptions, is the sign of blessing; as in the heavenly Jerusalem, and in the earthly in Ezekiel -- nay, in paradise, and in figures, in the believer, and in the assembly, who calls to the water of life him who thirsts. But even then the river is there. God is there -- the sure and best of answers to the taunting demand "Where is thy God?" She shall not be moved, but helped right early.
Verse 6 gives in magnificent abruptness the great result. All is decided. Then they say, "Jehovah Sabaoth is with us". The God of the whole people is the refuge of this feeble remnant (verse 8, 9), they summon the earth to see what the works of Jehovah are, what is come of the impotent rage and violence of men; for He will be exalted among the heathen and exalted in the earth. The place of faith is to be still and wait on Him and know that He is God, as the remnant of Jacob will with joy -- that Jehovah of hosts, the God of Jacob, is with them.
Psalm 47 only pursues this deliverance to its bright results for Israel according to God's glory in the earth. Jehovah is now a great King over all the earth (compare Zechariah 14). He subdues the nations under Israel and Himself chooses their inheritance. This is triumphantly celebrated from verses 5 - 9, and the association of the princes of the peoples now owning God, with the people of the God of Abraham. He is specially Israel's (the remnant's) King, but if He is, He is King of all the earth. In these verses God Himself is celebrated, but He is the God of Israel. It is the celebration of the earthly part of the millennial glory of God: Israel owned in the delivered remnant being the centre. I apprehend verse 9 should be "have joined themselves to the people".
Psalm 48 completes this series. Jehovah is fully established as Israel's God in Zion, now the praise of the whole earth, the
city of the great King, and in whose palaces God is well known as a refuge. The kings were assembled; they found another sort of power there than they thought of, marvelled, were troubled, and hasted away. The power of the sea was broken by the east wind, and Jehovah's hand manifested there too. The psalm beautifully refers to the beginning of Psalm 44, where they had said in their distress, We have heard with our ears .... the mighty works of the fathers' days. Now they say, As we have heard, so have we seen in the city of Jehovah Sabaoth, the city of our God. They do not now say, as in Psalm 42, "I had gone with the multitude", but now cry to thee from Jordan; but in sweet and unendangered peace, "we have thought of thy lovingkindness, O God, in the midst of thy temple". God's name they had trusted, but now His praise was according to it. He had come in in power. It was so to the ends of the earth. He calls on Mount Zion to rejoice because of these judgments, with the joyful assurance that this God is their God for ever and ever; their life long will He guide and bless them. It is an earthly blessing, and death, the last enemy, is not destroyed (verse 11 - 14).
Psalm 49 is a moral conclusion for all, founded on these judgments of God. Wealth, elevation, all that is exalted in man, is nothing. Man expects to endure, gives his own name to his lands, blesses himself, is praised by posterity, and spoken well of as prudent and wise, seeing he has done well to himself. They are laid in sheol like sheep. The hope of the man of the world does not last; he leaves the world he was great in; his reputation, which lives, is nought for him, deception for others. Satan's power is for this life; there is no deceiving after it. Man in honour without understanding is like the beasts that perish, but the righteous remnant trusts in God: his soul is redeemed from the power of the grave. God shall accept him. The preservation on earth, or heavenly blessing is left somewhat vague here. The immediate hope would be of preserving life; but it would meet those that might be slain with the fullest and securest hope. It is even so in Luke 21:19, "gain your souls", and in Matthew 24:13. The ambiguity is preserved there too designedly.
In Psalm 50 we enter on new ground -- God's judgment of the people. Jehovah the mighty God summons the whole earth; as in Psalm 51 we have their confession of killing Christ.
The introduction of Psalm 50 is magnificent, but requires little comment, God shining out of Zion the perfection of beauty. Only remark that the first two verses are the thesis; from verse 3 is the bringing it about. But heaven is called in to stand by, a witness of righteousness, and the earth; but the judgment is the special judgment of the people. In verses 5, 6, He takes up and accepts and gathers the remnant, His "godly ones", who have now entered into covenant with Him by sacrifice. It is in view, I apprehend, of their seeing Christ whom they had pierced, that these words are uttered. The heavens (though in result God be seated in Zion) bring in their display of the righteousness of God; distinct in itself, note, from His judgment. This is general. It is not in itself the judgment of God. I doubt not, He shines forth in glory therein, but in a particular manner. We can say it is the glorified saints who display this, of course with Christ Himself; yea, so fully that they shall judge the earth. It is not judgment through secondary causes: God is now judge Himself -- hence gathers His saints too. In verse 7 the people are judged. God does not want sacrifice, He wants righteousness. He will not have wickedness, nor, now, the wicked among His people. So we read in the very same way in Isaiah 48 and Isaiah 57. Man fancies God is such as he himself is; but all shall be set in order before Him. This is God's judgment.
Psalm 51 is the true remnant's confession. They have fully entered into the mind of God (see verse 16). There is true and complete humiliation for sin before God, yet confidence in Him. He is looked to to cleanse and deliver, with the true faith of God's people. The whole sin of the heart and nature is acknowledged, and the dreadful crime of Christ's death owned (verse 14). The humiliation is accepted, but with the sense of God's cleansing being perfect. He creates too a clean heart. He prays that that Spirit (which Haggai declares abode with them after all their faults, and in spite of the Babylonish captivity), might not be taken from him, nor he lose the sense of the presence of his God. Persons have found difficulty in this verse; I see not any. No good could have been wrought by the Old Testament saints without the Holy Ghost: withdrawn from them, all their joy and comfort ceased and gave place to darkness. This he prays might not be. There cannot for a moment be a doubt that the Spirit wrought in the Old Testament saints. The question is, whether He was
present in the same manner, and dwelling in them, in virtue of Christ's work and glory, uniting them to a risen Head in heaven. This, of course, could not be. The work was not yet wrought, the glory not yet entered into by the man Jesus. The New Testament is clear on this point. He was not; but He must have wrought in and with the saints. He acts in everything good; the agent in all divine action in the creature, as in the creation He moved on the face of the waters, but specially in the hearts of men for any good that is there, and to be the source of joy and strength to the saints. So in the prophets and others.
An intelligent saint now could not say what is said in this psalm (verse 11); he knows God will not take His Spirit from him. He might indeed perhaps in anguish say it, and with a true heart, and be heard; but not intelligently. This repentance of Israel, as so constantly taught in scripture (see Acts 3), is the path to Zion's blessing there. Will God accept their offerings? In these two psalms we have the separative judgment in Israel connected with wickedness, sin against Jehovah -- a judgment which is real deliverance for the remnant; and now (when He has appeared) the full confession, and that even of having shed the blood of the Saviour.
These two psalms complete the setting, as to circumstances, of the whole scene before us, which forms the groundwork of this book. The series of psalms now commences (as we have seen in other instances), to supply and unfold the expressions of feeling for the remnant under these circumstances. It will be found, accordingly, that it is not so much trial by being in the midst of evil, as from seeing it dominant and prevailing in the place even that belonged to Jehovah. Hence in general, they are addressed to God and the Most High, the God of promise -- not to Jehovah, the God of present covenant blessings, for they are out of the place of them. When otherwise, I purpose noticing it in its place. After all this is gone through up to the full inshining of hope, the position of Christ exalted on high, and once suffering in Israel as that in virtue of which He could help and deliver them, is brought out. This (with the application of it to the remnant and the employment of David's last appeal in his sorrow, as now fatigued with years, to Israel's own state at the end) ushers in the millennial reign of Christ under the figure of Solomon.
In Psalm 52 we find faith as regards the power of the wicked man, who was in presence of the godly. The goodness of God endured. God would destroy the proud and deceitful man, while the righteous would abide. It reminds of Shebna -- not enemies from without nor even the beast, but within among themselves -- the Antichrist of power.
In Psalm 53 we have the wicked in general, the whole mass of the people, all, save where grace had come in. It is the same as Psalm 14, but does not speak of Jehovah, but of God, for the remnant are no longer in the place of covenant relation. Hence here it is not God is in the generation of the righteous, but the utter ruin of those encamped against them -- the public judgment of the external enemies. Those who are in great fear are the ungodly Jews (see Isaiah 33:14; Isaiah 8:12; and Isaiah 10:24). In Psalm 14 they despised the poor who trusted in Jehovah. There they were outwardly together. This is not so now. God has put His enemies to shame -- not the proud ungodly the poor of the flock. The desire of the full salvation of Israel out of Zion as a centre, not merely God's deliverance by judgment from enemies without, is then expressed. The power which comes from heaven and destroys the faithless oppressor, is a distinct thing from the establishment of the result of covenant power in Zion according to promise.
Psalm 54 is the cry to God to deliver according to the value of His name, the subject of trust. The double character of the enemies is spoken of -- strangers, enemies from without; and oppressors, the proud within, who hunt for the life of the poor. When deliverance comes, then the name of Jehovah is introduced (verse 6, 7). The name of God is the revelation of what He is. This is what is trusted. Jehovah's name, that of their covenant God, will be praised when they get back into the place of association with Him.
Psalm 55 is a distressing picture of wickedness in Jerusalem. The speaker is outside, but has experienced this wickedness in the treachery of his dearest friends. His resource is in God: Jehovah will save. He is looking back, I judge, at all that he had experienced in Jerusalem. Wickedness went about her walls. Wickedness, deceit, and guile were in her midst, nor departed from her streets. He would fain have fled from it all. The enemy was without, the wicked within; but they charged the godly with wickedness, and utterly hated them; but worst
of all was the heartless treachery of those within, those with whom the godly had gone in company to the house of God. Still his trust was in God, for where else should he seek help?
Psalm 56 expresses the sense of the bitter and relentless enmity of the wicked, but the tears of the godly are put in God's bottle. God is owned as the Most High, the title of promise but not of covenant (that of covenant is Jehovah); and here the remnant are cast out. But the word of God is a sure trusting place. It carries the truth of God as its basis to the soul, and contains all the expression of His goodness, and ways, and faithfulness, and interest also in His people. Hence there is no fear of man. The soul of the godly was delivered from death; he had escaped and fled, and now he looks to God that his feet may be kept, that he may walk before God in the light of the living. As the expression of the tried heart driven out, but so escaped, it has a most clear and distinct place.
Psalm 57 looks more at the evil and the feet being kept, leaning on the word. This psalm, while crying to God in the same spirit and circumstances, and under the same title, is more the expression of confidence in God as a refuge. His wings are a covert till the evil be overpast, and full deliverance is looked for by His gloriously putting an end to the trial. God will send from heaven and deliver. Hence the end of the psalm is more triumphant than that of Psalm 56. He will praise among the peoples and various tribes of the earth, for God's mercy and truth are great. God's publicly exalting Himself above heaven and over all the earth is looked for. No help was on earth, none to be looked for; but this cast more entirely on God, and thus brought out a fuller confidence in His safeguard, and in the final display of power in deliverance. So it ever is. God would send from heaven. How this directs the remnant upwards, and links them with a heavenly deliverance. Then Jehovah is praised.
Psalm 58. All righteousness was silent in Israel. The wicked were such and nought else. The godly man looks for judgment on them, for, let favour be shewn to them, they will not learn uprightness. In the land of uprightness will they deal unjustly (Isaiah 26:9, 10). They cannot, says David of the same, be taken with hand; one must be fenced with iron to touch them (2 Samuel 23). Hence the godly looked for judgment -- the only possible means, by God's own testimony,
of removing the evil; for patience had been fully exercised towards them, but when even God's hand was lifted up they would not see. And the vengeance of deliverance would come, and men would say, Verily there is a reward for the righteous; doubtless there is a God that judgeth in the earth (see Isaiah 26:9). This is the meaning of these terrible judgments: they establish the government and righteous judgment of God in the earth. Grace has taken us out of the world; we are not of it, as Christ was not of it. Christ will, as to our deliverance, even from suffering, come and take us out of the evil, so that we have in no way need to seek the destruction of our enemies. But for the persecuted remnant, it is the only and promised deliverance; and not only that -- it establishes God's government of the earth.
Psalm 59 gives more the external enemies. The same wickedness is found there, but the might of human power with it. But they also must be judged, that wickedness may be set aside. Nor was it the sin of Israel against them that brought the heathen on them (however God might chasten them for sin against Him, so that He was justified). The suffering remnant look therefore for the intervention of Jehovah to judge them. And Jehovah shall judge all the heathen. They are not destroyed, but scattered, yet practically, as power, consumed; and many, as we know, slain.
This psalm speaks of no restoration of blessing. It is judgment, and judgment going on and not yet finished. And this judgment of the proud and wicked enemies will go on. Though rising up in rage to a head of wickedness, they will be sore smitten and consumed. All the heathen are concerned in it, but I apprehend that it is especially the apostate power animated of Satan -- partially the king of Daniel 8 perhaps. It will be remarked here that, the moment it is in contrast with the heathen, the name of Jehovah is introduced. The personal address is still under the name of God, for the people are still outside (see verse 3, 5, 8 for Jehovah, and 1, 9, 10, 17 for the personal address). Note, the result is, that God rules in Jacob unto the ends of the earth. Verses 14, 15 are, I apprehend, a challenge. Let the heathen be as hungry dogs about the city, the believer will sing of Jehovah's power. It is at the close of the tribulation.
This psalm presents another phase of the connection of Israel and Messiah, and shews how David became the fitted
instrument whom God had attuned to tell Messiah's and the remnant's sufferings. "Slay them not, lest my people forget".(see footnote) Now, this is not the language of the king, as such, but of Jehovah. The only case where "my people" is used is 2 Samuel 22:44, or Psalm 18:43, where Christ is the speaker. But when Christ is born, He is called Jesus, for He shall save His people from their sins. Now Jesus was the personal verifying of that which was said of Jehovah. In all their affliction He was afflicted, as in Isaiah 63. It is Jehovah who gets the tongue of the learned (Isaiah 50). So that "my people", where not directly of Jehovah which is frequent, is Christ entering into the sorrows of Israel, but in the love of Jehovah to them -- no doubt as man (or how could He have actually suffered?) but still in the sympathies of Jehovah -- yet, and because He is Jehovah, perfectly entering into them. It is thus He wept over Jerusalem, saying, "How often would I have gathered thy children together!" But that was Jehovah Hence, though He can say "we", because He graciously takes a place among the children, yet, in saying "we", it brings in all His own value and excellency into the cry. "I" and "me" may often take up the case of an individual of the remnant; but in case of such an expression as "my people", we clearly get One who stands in another position -- not merely David. He says (like Moses) to Jehovah, "thy people" ever, and that is all right, but One who, in whatever sorrow, could say, as Jehovah, when spoken of by the Spirit, "my people", and enter into their griefs with divine sympathy, and a righteous call for divine judgment. I apprehend that, though the enemies are the heathen, yet their complete intimacy and affinity with the wicked among the Jewish people is clearly intimated here. The same thing is found in Isaiah 66. They are all melted into one system and state of wickedness.
In Psalm 60 the remnant acknowledge God's having cast them off. Their only hope is, that He will turn to them again. This is exactly the point of Israel's righteousness as a nation: no going for help elsewhere -- no spirit of rebellion. They accept the punishment of their iniquity. Still God had put
His ensign among the faithful in Israel. He was their Jehovah-nissi. They now look to Him. The end of the psalm is God asserting His title to the land of promise. Victory will be to Israel through Him.
Psalm 61. The main point of all these psalms is trust in God when all is against the godly One. The more all circumstances are adverse, the more God is trusted in; but Christ shines through all as taking the dependent godly one's place. Many of the psalms of this book were, it is very likely, composed when David was driven out through Absalom.
This confidence in God which calls Him to hear is expressed in Psalm 61. It is not an appeal of the godly man against enemies, but the sinking of his heart as cast out; but, when at the end of the earth and his spirit overwhelmed, he cries to God and looks for a rock higher than himself from this flood. Thus his confidence was restored. It was a known God whom he thus trusted, whatever his then sorrows. In verse 5 he applies it to present certainty of having been heard. The vows he had sent up Godward had reached His ear above; full blessings would rest upon him, and in those blessings he would perform them. Verse 6, doubtless, as to the occasion of it, was David, but it looks, I apprehend, clearly to a greater than he, and the abiding life into which He entered as man; and though the godly remnant be thus driven out and their spirit overwhelmed within them, yet the fact that the King had been so would be a cheer and a security to their hearts: His song would become theirs, His having sung it a relief to them when they might have sunk in despondency. Though the being driven out is the occasion and is felt, the psalm does not refer to wickedness, but to nature, the human heart being overwhelmed.
In Psalm 62 confidence is more expressed. It is not looking from an overwhelmed heart, but a free looking up, so that one is not overwhelmed. His soul waits on God, has none else indeed, but does not desire any other. There is a "how long?" as well as a waiting. God will certainly come in at the right time, and then it will be known to whom power belongs. The psalm is spoken individually and may be in the mouth of any one of the godly remnant. How long would they imagine mischief against a man? What was their object? Why have him thus in hatred, and by falsehood seek to root him out of his place -- the place of God's blessing, in which He had placed
the godly in Israel? But this, I doubt not, has special application to Christ as the One who was indeed in this place, and against whom all their malice was directed to cast Him down from His excellency. He invites also the people (Jewish) to trust in God, to pour out their hearts before Him, and, putting Himself with them in this place, says, not only, "my refuge is in God", but He is "a refuge for us". In saying "my" He shews that He had it; but these maschilim (the wise) shall instruct the many and turn to righteousness many of them.(see footnote) Above all did that truly understanding One do so. They were not to trust in the great and violent ones of the earth. Power belongs to God, and with Him is mercy. They may trust in Him as a God of righteousness, and walk uprightly and not be turned aside by the prosperity of the wicked; for the Lord (Adonai) will reward every man according to his works. It is the desire to cast down the poor of the flock (because the wicked after all have the consciousness that the excellency of God is with them, and specially with Christ), which draws out this psalm, which expresses the faith of the saint, and the warning to the people to trust God and not the mighty. They are exalted in the earth; but true elevation from God is with Christ, and those who thus walk, who fear God and obey the voice of His servant.
If Psalm 61 has been the cry of depression, Psalm 62 the confidence and encouragement of trust in God, Psalm 63 is the longing of the soul, still as cast out and far from the sanctuary (so we can speak of heaven, for we have seen the power and glory there by faith); but having, by faith in the lovingkindness itself, praise as its portion even in the wilderness, marrow and fatness to feed upon. It is a beautiful psalm in this respect; for it knows God; praise is thus begotten in the soul and for all times. There are two points: first, a most sweet word -- because God's lovingkindness is better than life, his lips praise God, though life in the wilderness be sorrow; secondly, because He has been his help, therefore he will rejoice in His protection. Verse 8 describes the practical result -- his soul followed hard after God, and God's right hand upheld him. There was the longing to see the power and the glory as he had seen it; the present satisfying of the soul as with marrow and fatness, and that in the silent watches of the night, when all outward excitement was hushed and the soul left to itself.
Those that sought the soul of the righteous to destroy it should go down into hades, but the king shall rejoice in God. Those that own His name should glory, but the false ones who departed from Him should be put to shame. It is again the king, and applies to Christ in a higher sense than to the remnant. For Him it was the desire to see the glory from which He was descended; for the Jew it was in the temple; for us, a Christ who has been revealed by faith to us, who have seen the glory and sanctuary into which He is entered.
There is a difference between Psalm 84 and this psalm: -- that is the desire to revisit the sanctuary of God; this, desire after God Himself. There the tabernacles of Jehovah, a covenant God, are amiable; here God Himself is a delight when there are no tabernacles to go to.(see footnote)
Psalm 64 chiefly speaks of the unceasing crafty hatred of the enemy and cries to God: God will shoot at them suddenly. The result of this judgment will be that all shall fear and declare the work of God, for they shall wisely consider of His doing. Then (for judgment is now come) the righteous shall be glad in Jehovah, for His covenant name is now taken, the judgment having removed the power of evil. The upright in heart glory. Thus judgment introduces the millennium.
In Psalm 65 to Psalm 67 we have the bright side, the bright and joyful confidence of the saint who is conscious of being heard, and who, though not yet in the blessing, counts upon it; whereas up to this it has been the sense of the power of evil, or the cry to God and waiting upon Him. Still in Psalm 65 the door of praise is not yet opened. Praise is silent in Zion; still it surely would not be silent, the vow now made would be performed. There God was the hearer of prayer if praise was yet silent, and all flesh would come to Him. But confidence is very bright here. As to the actual state of the people and the remnant (indeed, the remnant alone enter into their case) iniquities prevailed against them. Still confidence is unshaken, God would purge them away. Blessed the man that Elohim chose (for all was grace) and made to dwell in His courts.
They would be satisfied with the goodness of His house. The thing was sure and gave satisfying joy. In verse 5 we have the judgment in favour of the remnant by which the blessing would be introduced -- terrible things in righteousness. God is the blesser of the earth in every place. The end of the psalm is the celebration of the earth's blessings, when God comes in in judgment in favour of His people. At the door of Zion, as yet eating the fruit of their sins outside, the plea of the remnant is, that as yet praise was silent in Zion, but it was ready; God had only to bring in the judgment and deliverance, and it would wake up; and Elohim would do this, He who was the one blesser and orderer of the whole earth.
Psalm 66 celebrates this intervention in righteousness. Men are called to see God's works, but (verse 6) it is the very same God who once delivered Israel before out of Egypt. Verse 8 calls upon the nations brought into connection with God, to bless the God of the remnant, that is, of Israel. They had been brought through every kind of sorrow and oppression, to prove and try them as silver, but now they would go before Him and praise Him. They had cried, been righteous, were heard, and found mercy; their prayer was not turned away, nor God's mercy from them. Thus after the sorrows (seen clearly now as the way and hand of God with them), to the righteous there is arisen up light in the darkness. They can pay the vows uttered in their distress, and tell to others the blessed and sure deliverance of the Lord who cares for the righteous, and has indeed heard their cry. But it is a deliverance by terrible acts of righteousness on God's part, the display of His intervention in judgment in the government of this world. We see, as indeed in so many other psalms, how it is in the Jewish remnant, though not a sparrow falls to the ground without Him, that God displays His government of this world; as it is in them, which is the subject of the next psalm, that the blessing of the world takes place.
Psalm 67 closes this short series by looking for the blessing of the remnant, not only as the righteous and merciful answer to their cry, but as the way of spreading the knowledge of God's ways to all nations. "God be merciful to us, that thy way may be known upon earth". Thus all the peoples will praise God, and the earth be judged and governed righteously. The earth will yield her increase, God's blessing will be upon it, and He will, as the own God of the godly remnant that have
trusted in Him, bless them. The result is summed up in the last verse -- "God shall bless us, and all the ends of the earth shall fear him". For the repentant Jew is the way of blessing, life from the dead for the world.
Psalm 68 follows on these psalms, being the celebration of the introduction of Israel into the position spoken of in them. Still it has a complete and individual character of its own. It begins with the formula employed when the camp broke up in the wilderness under the guidance of God, the pillar rising up and going before them. So it is now. God takes this place at the head of His people. It is thus introduced suddenly with great majesty. Let God arise -- so His enemies are scattered before Him: as wag before the fire, the wicked perish at His presence. The righteous may be glad and rejoice before God, yea, exceedingly rejoice. He shall appear to the shame of the mighty wicked, and the righteous poor will be glorified. Thus the purport of this psalm is most clear. But the character of Him who thus interferes is further most beautifully unfolded. He is a father of the fatherless, a judge of widows. He makes the solitary to dwell in families, the rebellious in a dry land. Judgment is the true and gracious deliverance of the blessed God. And now His people can celebrate this goodness.
History is then recapitulated (verse 7). Such was He when He brought forth Israel from Egypt. At Sinai the earth shook at His presence. But He refreshed the heritage of His weary people, when He had prepared of His goodness for the poor. But now present facts told that tale still more to their hearts. Adonai's word went forth. The glad tidings were chanted by Israel's daughters in a great company (verse 11). Kings fled apace. What a sudden and complete deliverance it was! The quietest home-stayer divided the spoil, for it was the Lord's doing. Then Israel came out in all her beauty, though they had been lying in poverty and wretchedness.(see NEHEMIAH
ESTHER
JOB
PSALMS
PSALMS - BOOK 1
PSALMS - BOOK 2