The Fifth Book

Psa. 107 celebrates the wished-for deliverance. But those who return have still many trials to pass through. This Psalm commences the fifth and last book, which is specially occupied with the feelings and thoughts of those who are brought back, with respect to the ways of God, to the circumstances of those who have been delivered, and to the spirit suitable to them, as distinguishing them from the wicked. The book ends with songs of praise. God is considered here, as well as in the latter part of the fourth book, under the three aspects of the God of Israel-the Creator, who governs creation in providence, and the refuge of the humble and the oppressed. That which God was for Israel in the beginning is recalled to mind. He is ever the same. What He then was, is His memorial forever. This is eminently the experience of the remnant in the last days. But when deliverance is at hand and partly accomplished, or fully celebrated. Christ speaks by His Spirit, and there are Psalms of which the full value is only realized in His person, and others which relate to Him. Psa. 110 is a direct prophecy of the place of glory and judgment procured for Him by Israel's rejection.
This first Psalm the 107, gives us a picture of God's dealings with men, judged because of their foolishness, yet finding their resource in God on turning towards Him. Dealings exemplified in Israel, redeemed and restored, but still under discipline in their land (according to Isa. 18) although finally brought into full blessing. We must observe, that it is when God shall have brought Israel back, that is to say, when the Jews shall, in His providence, have re-entered their land, that the dealings of God with them there, as a responsible people, re-commence. It is there that they will suffer the most, and will be, as a people, in conflict with the nations; and there that they will at length receive salvation and deliverance from Jehovah.
In Psa. 108 faith seeks, in the exaltation of Jehovah, the deliverance of the people, according to God's own rights-rights which He vindicates by judging the nations who possess the land of Israel, Edom in particular. God asserting His rights over the land, and making use of Israel as His instrument with respect to the nations; after having delivered him as His beloved. These two Psalms give us the two parts of Israel's restoration; first, their return and subsequent oppression, and then their triumph (as the vessel of God's rights over the earth) when God alone is their refuge, and vain the help of man.
Psa. 109 is the judgment of the wicked man, full of iniquity and pride; and in general that of the wicked Jews, who are apostate in Israel. We know that this was fulfilled in Judas, with respect to the person of Jesus; the character of the wicked Jews at the end, is seen in principle in Judas. But the poor shall be delivered.
The application of Psa. 110 to the Lord is well known. On His rejection by Israel, exalted to the right hand of the Majesty in the heavens, He awaits the moment ordained of God for the judgment of the earth. His scepter shall come out of Zion. He rules in the midst of His enemies, and His people are willing in this day of His power. It is the beginning of a new day, which gives its youth to surround the Lord the King in holy pomp. According to Jehovah's unchangeable oath, He is a priest forever after the order of Melchizedec, that is to say, according to the power of an endless life. Son of God, the anointed King in Zion, King of peace and King of righteousness, He especially possesses this character. Priest of the Most High God, Possessor of heaven and earth, to bless the Most High God on the part of the people of the seed of Abraham, and to bless the people on the part of God. How shall these things be accomplished? Adonai, the Lord, at the right hand of Jehovah, shall Himself strike through kings in the day of His wrath. He shall judge among the heathen. He shall fill the earth with the dead bodies. He shall wound the head over a great country. In a word, He shall execute judgment in the midst of the nations. Having undergone the humiliation appointed by God, having dwelt in this dry and thirsty land where no water is, to receive there such refreshings as might be granted Him by the way; therefore shall He be highly exalted above all. We have a principle here which is very important in studying the Psalms. It is this-although the spirit of prophecy sometimes throws itself entirely into the circumstances to which the Prophecy relates, so that we must also place ourselves in them, to be able to understand it; nevertheless, we must sometimes admit also its action upon the heart of the speaker. When in spirit he says, "My Lord," to shut out entirely that which passes in the heart of the prophet, would be to lose one element of interpretation. But still the Spirit in the heart of the prophet connects itself with the subject of the prophecy, whatever the occasion of it may have been. We may also remark that the Church is taken no notice of here. Christ, rejected of the Jews, and seated at the right hand of the glory of God, until His enemies are made His footstool, is the subject. Nothing is said of what He does for His friends. He is looked at as the Messiah-but instead of being the Messiah received by the Jews, He is the Messiah in this new position which brings out the glory of His person, i.e., at the right hand of the Majesty on high, and coming thence to set up His rightful throne in Zion, acting in power towards His enemies, and the rod of His strength issuing from Zion.
Psa. 111 celebrates the effect of the deliverance which Jehovah has thus accomplished; or rather that which the Lord was shown to be in this deliverance.
Psa. 112, on the contrary, celebrates the character of the righteous man, who fears and who waits for him; rehearsing the blessings that attend such a walk as this, even in the midst of these circumstances.
Psa. 113 makes known that the glory of this God, the Savior of His people, who has stooped from heaven to behold the poor of His people and to raise them up, shall shine forth hereafter to the ends of the earth, even as it is already exalted above the heavens.
Psa. 114 recalls the coming forth from Egypt, and apostrophizes the Red Sea and Jordan in a most striking manner, demanding of them what it was in the midst of Israel that terrified and drove them back. The object of this was to make it known that it was the same God who now manifested His presence on earth in the midst of His people.
Psa. 115 answers to the exhortation in Joel 2 It is, in the main, the same appeal as that in Psa. 42 and 43, only that the chronological circumstances are more in view there. Faith here sets itself morally in the presence of God. It is not for their own glory that the people seek God's intervention; the name of Jehovah is at stake, since the enemy insults them by, daring to say, " Where is their God?" But He is in the heavens, and their idols are but vanity. From the 9th verse, Israel, the house of Aaron, those that fear Jehovah, are invited to put their trust in Him, because He is mindful of His people. He will bless and increase them. He has given the earth unto the children of men. Now, the dead could not praise Him; but we, say the faithful among the people, we will praise Jehovah. This is faith acknowledging what Jehovah is for His people, on the occasion of this cry, " Where is now their God?" a cry which brings out their faith in what He is.
In Psa. 116, the faithful one (pre-eminently Christ) has been heard. The word which is translated " haste," signifies distress of soul. When He was " greatly afflicted." But generally in this Psalm it is the practical effect produced in the soul by the favor of having been heard in the depth of distress. He will pay his vows unto Jehovah in the courts of His house at Jerusalem, in the presence of all the people. The name of Jehovah had been his refuge, he knows what the Lord is; and his soul, delivered by Him, enters into rest. The fruit in a faithful heart, of being thus delivered, is not at the first moment to rejoice in the deliverance, but to bless the Lord who delivered him.
In Psa. 117, the remnant call upon all the nations to praise Jehovah, because of the deliverance He has granted to His people. They acknowledge these two principles, the loving-kindness of the Lord and His unchangeable truth.
Psa. 118 calls on Israel, as such, to praise Jehovah; Aaron, also, and all those that fear Jehovah-Israel, that is to say, the people, looked at again in their relations as a people. Those who fear the Lord (doubtless, those in Israel, first, of all, but the expression admits all those who do so), and that, because of Jehovah's faithfulness in hearing the prayer of the humble. We again find the solemn form of words, which expresses a deep sense of this faithfulness. It is the Spirit of prophecy in all the faithful of that day, but pre-eminently in Christ in Spirit. The faithful have found that it is better to trust in Jehovah than in princes. This characterizes them-all nations compassed them about; they are destroyed; the enemy, Satan, has done his worst (verse 13), but Jehovah was their help. Jehovah Himself has chastened, but He has not given them over unto death. The Lord is the strength and song of the faithful; He is become their salvation. It is Christ primarily who speaks in Spirit as the Head of His people in the last days. Faith, as it always does, sees first the instruments (verses 10, 11, 12), then the adversary (verse 13), and finally, the chastening of the Lord (verse 18). Compare job's case, in which all this is developed, and that of Christ Himself. In the Lord's case, there were the chiefs of Israel and Judas. It was Satan's hour, who came as the prince of this world. But Jesus received it all from the hand of His Father only, and in obedience. At length (verses 19, 20, 21), deliverance is complete, joy and gladness are in the tabernacles of the righteous. The righteous (Christ above all) enter into the gates of righteousness in Jerusalem-the gates of the Lord. Oppressed and exercised (Christ above all has this character), this place belongs to Him, the righteous Messiah and the righteous Jehovah, and by grace to the remnant with Messiah. There, in Israel, He praises Jehovah who has delivered Him, Now it is that the Stone, which the builders refused, is become the Head-stone of the corner. In verse 23, Israel speaks and acknowledges the Lord's hand, and the day which He has made for His glory. Hosanna resounds from other lips than those of little children, namely, from those whose hearts have been exercised before Jehovah; they bless Him who comes in the name of Jehovah. Their house shall be no longer desolate. Its gates are truly the gates of the Lord, into which the righteous have entered, and where He is known. (Compare Matt. 21:13,15,16, then 22, the people judged; the Pharisees in verse 15; the Sadducees, verse 23; the lawyers, verse 35; the Pharisees being judged by that which regarded the rejection of His person, according to Psa. 110; finally, the rejection of His messengers, the Apostles, looked at as sent to the nation, and the judgment, chap. 23:37-39). The true God is Jehovah, who has revealed His light to Israel; and they worship Him as their God with sacrifices of thanksgiving, testifying by this Psalm to the truth-of which they are a hearty witness, and one that cannot be gainsaid-that His mercy endureth forever.
Psa. 119 sets before us the law written in Israel's heart; and as many other Psalms have shown us either the circumstances they were in, or the effects of grace in Israel's heart with respect to the circumstances, this Psalni displays the effect of grace in writing the law upon their heart, making them sensible of their wanderings, and attaching them to it with ardent desires and affections. Humbled and cast down, they delight themselves in the law, even when it is scorned by the great ones of the earth.
Psa. 120 commences the series of Psalms entitled Mahaloth, or songs of degrees. Psalms which recapitulate, by way of memorial, the various feelings which the faithful have experienced during the painful circumstances through which they have passed, and which have, at length, brought them to worship in the temple of God. In the first of these Psalms, the faithful Israelite calls to mind the distress of his soul when exposed to the spirit of lying, and in exile among those that hated peace. He cried unto Jehovah from thence, and He heard him.
In Psa. 121, he reckons on the never-failing kindness of Jehovah to Israel, and proclaims that He who keeps Israel, will watch over and preserve the faithful (Christ above all) henceforth and for evermore.
Psa. 122 describes the joy of the faithful heart, when it was proposed to go up.to the house of the Lord. This reminds' him of all the privileges of the beloved city, and all its joys in connection with the Lord who dwelt there; and Christ declares in Spirit that now He will seek the peace of Jerusalem, for His brethren's sake, and because of the house of the God of Israel; identifying himself with the people by saying, " Our God."
Psa. 123 shows us the remnant waiting upon God as their only hope, whilst overwhelmed by the utter contempt of those who were at ease without God.
Psa. 124 celebrates their deliverance by Jehovah. If he were not there overwhelmed by the torrent of the wicked who were ready to swallow them up, the remnant confess that they are like a bird escaped out of the snare of the fowler; and that, through the interposition of the mighty hand of Jehovah, the Creator of all things.
In Psa. 125 the remnant tranquilly assure themselves of the portion of the faithful. As the mountains are round about Jerusalem, so does Jehovah from henceforth surround His people to protect them. The rod of the wicked shall not rest upon them. The upright in heart are the objects of Jehovah's favor. He will judge the wicked, even in Israel; but His peace shall be-upon Israel.
Psa. 126 declares the joy of the remnant when deliverance by the hand of God had put an end to the captivity of Zion. It was like a dream to them. Jehovah had done great things for this poor remnant. The heathen were forced to acknowledge it. Nevertheless, they still prayed for the full re-establishment of Israel in peace; although they could even now say that those who sowed in tears should reap in joy.
In Psa. 127 being still in these circumstances, the faithful have learned the vanity of all human effort and carefulness. It is Jehovah who must build the house, Jehovah must keep the city. In truth, the events which had occurred had thoroughly taught them this lesson.
The house which they had built for themselves, had been laid waste by the heathen; the city in which they had thought themselves secure had been taken. But God gives rest to His beloved, such rest as man with all his efforts cannot obtain. It is He who establishes His people in peace, and by whose blessing they shall be joyfully surrounded with children.
In Psa. 128 this blessing shall rest upon every one of those that fear Jehovah and walk in His ways. Blessed and happy, each one shall enjoy it in his own house and family. His blessing shall come out of Zion, and he shall see the prosperity of the beloved city all the days of his life. He shall see his children's children and peace upon Israel. It is evident that all these Psalms apply to Israel, and to the temporal blessings assured to the faithful remnant in the last days. Blessings conditionally true at all times, they are now accomplished and assured to them for the future by the intervention and protection of Jehovah, in the day of Israel's distress.
In Psa. 129 the faithful can review all Israel's afflictions from the beginning; but the Lord is righteous. He has cut asunder the cords of the wicked. The enemies of Zion shall be like the grass that withers on the house-top without blessing.
Psa. 130. This Psalm changes the subject. As we have more than once seen, the first thing for Israel is deliverance through Jehovah's favor, upon their return to Him. But this deliverance is followed by a deep sense of sin as between themselves and Jehovah. And now it is not their enemies that are in question, but their God. It is between Israel and Jehovah. This is the subject of Psa. 130 The Faithful One, brought into God's presence, confesses his sin, as it is in the sight of God. But, through grace, He acknowledges also this precious truth, that there is forgiveness with God, that He may be feared-that man may draw near unto Him. While, therefore, the soul is cast down by a sense of sin, it can yet wait upon God and trust in His Word. The manifestation of the Lord's grace is more desired by him, than the dawn of day by those who are distressed in darkness, and watch for the morning which shall deliver and comfort them. Finally, there is an exhortation to Israel to trust in Jehovah.. With Him is mercy and plenteous redemption. He will redeem Israel from all their sins. This is more than delivering them from their enemies.
In Psa. 131 the meekness, of which Christ was the perfect pattern, in an obedience that sought nothing beyond the will of God, and thus was perfect wisdom in man, and a submission in the midst of trouble, waiting upon God, is pointed out here as characterizing the faithful. The period of Israel's deliverance is also clearly marked.
In Psa. 132 we have at length the triumph. The steps are ascended (for it is supposed that these songs of degrees were sung in going up the steps of the entrance into the temple), and they call to mind the time when Israel was ruined and judged-Shiloh forsaken of God-the Ark lost. God, in His sovereign grace, raised up David and put it into his heart to seek out an habitation for Jehovah, a dwelling-place for the mighty God or Jacob. The ardent desire that filled the heart of God's servant is touchingly depicted. One can understand the need felt by him who knew Jehovah, who had experienced His mercy and faithfulness, should desire to honor Him, and to re-establish His dwelling-place in the midst of Israel, where His foot-stool could be approached in worship. It was a more important, a more decisive moment, and one of deeper import, than that in which Moses set up the Tabernacle. The latter had been forsaken, for God's abiding in the Tabernacle depended on the faithfulness of the people: But although-until the Messiah -nothing could have any stability, yet that which David did, was, in principle, the re-establishment of blessing in grace, when man had entirely failed in keeping that blessing. Its re-establishment by promise and election, could not be forfeited. The energy of David-an imperfect type of the deliverance of Israel, and of the setting up of the Lord's glory in the midst of this people by Christ Himself-could not be satisfied until the Ark of God was established, not in the forsaken Tabernacle, but in the seat of royalty which God had chosen. It is this desire, with the Lord's reply to it, which this Psalm expresses. A reply which in every point goes beyond all that the Faithful One had desired. Observe that it is the rest of God which is here spoken of. His rest must be in the midst of His people. The Tabernacle did not admit of this. God, in His grace, journeyed with His people. But He would rest in the rest of His people. Accordingly, it is not said, " Rise up, Lord, and let Thine enemies be scattered"; nor " Return, O Lord, unto the many thousands of Israel," as was said in the wilderness (Num. 10:35, 36). But, "Arise, O Lord, into Thy rest; Thou and the Ark of Thy strength" (verse 8). This difference is very remarkable, and characterizes the moment and the position of which this Psalm speaks. As to the way in which God's reply exceeds the desire of His people, compare v. 8 with 13, 14; v. 9 with 16; and v. 10 with 17, 18. A precious testimony to our hearts. That which David did, according to the grace given to a man, shall be accomplished in the last days by His power, of whom David was but the type.
In Psa. 133 we have the joy of Israel re-united under one Head (Hos. 1:11, Ezek. 37:21,22). But here it is the moral joy that flows from this union. It is in Zion that the Lord has commanded blessing and life for evermore.
Psa. 134 The servants of the Lord established in order and in peace in the Temple, praise His name there; and by the Spirit of prophecy, pronounce blessing in the name of the Lord that made Heaven and earth, upon the faithful; and that, out of Zion, where He has taken up His abode in peace and in glory. This is the fullness of Israel's blessing, and with this the Psalms of Degrees conclude. It appears to me that in Psa. 134, it is the Messiah in Spirit who, having arranged the Priests and Levites in joy in the Temple, exhorts them to praise the Lord; and that verse 3 is addressed to Him, as man, in their midst on earth. A perfectly beautiful exordium of the account of all that has placed Israel in rest.
In Psa. 135, Israel, now in full peace, occupy themselves according to the invitation of the preceding Psalm, with the praises of the Lord in His House, for His praise is " pleasant," because He had chosen Jacob, He who is great above all Gods; who does whatsoever He pleases in heaven and in earth, and in all places; who, as Creator, does what He will with all that He has created; who has interposed in behalf of His people by judging their adversaries, in order that Israel might possess their land. In verses 13 and 14, we find two passages united, which bring out in a very remarkable way the position to which these Psalms apply, and that Israel is looked upon according to the promises made of old, the power of God's redemption and His final intervention, after all the rebellion of this people, are the subject of the Psalms. Compare with verse 13, Ex. 3:15; the latter part of this verse is quoted. He who had given promises to Abraham, Isaac, and Jacob, who was their God, who was come down to redeem His people, who had said that the name of Jehovah, the God of their fathers, was His name 'and His memorial forever, was now giving a proof of this, by the deliverance and everlasting blessing of His people who were the object of these promises. With verse 14, compare Deut. 32:36; in which God makes known that He will interpose on His people's behalf when, on account of their rebellion, they are overwhelmed by the power of their enemies. The God who had forsaken them for their iniquities, will deliver them for the glory of His name, when there is no other remedy. Only, grace does not recall either the iniquity or the distress. The Lord has Himself judged His people, and it is all over. The idols are but vanity; Deut. 32:37,38. Finally, the prophetic Spirit calls on the people and those who draw nigh to God, in their several classes, to praise and bless Jehovah out of Zion, Jehovah which dwelleth. at Jerusalem.
Psa. 136 While celebrating the praises of Jehovah as the Creator, Redeemer, and Protector, who chose His people as a precious jewel, who remembered them in their low estate and raised them up, this Psalm re-iterates the phrase-sacred at all times to faith since Israel's first ruin, and especially intended for the period here spoken of-" His mercy endureth forever."
From Psa. 137 to Psa. 143, the principal subjects of distress to the faithful are recalled in their leading features until their deliverance. Through this deliverance, wrought by the Messiah, all is triumph. This series begins with Babylon, where it may be said that Israel has been in captivity since Nebuchadnezzar. For although the possessors of the imperial power have changed, it is still the times of the Gentiles-a period not yet fulfilled. One cannot doubt that this Psalm was written at the time of the Babylonish captivity; but until the restoration of Jerusalem by the Messiah, the harp of Israel, responsive to the Spirit of Christ, still hangs upon the willows that grow on the banks of the rivers which enrich the land of their captivity. At present, no doubt, the believing Jew enjoys the heavenly calling, and shares a better hope. But here we find the Jews on their own proper ground, remembering Zion and Jerusalem according to God. They wait for the execution of judgment. The relentless enmity of Edom in the last days is very clearly marked in the prophets. See Obadiah. Babylon is to be distinguished from the enemies that attack Jerusalem and the Jews. The Jew is a captive in this system of abominations, he had been given up into the hands of the Gentiles, to whom God had committed the empire; and there will he be found at the end. Other enemies will attack them, but alas! Caesar is their king. The heart, however, of the faithful is grieved at their captivity, instead of relying upon the strength of the wicked one.
Psa. 138 celebrates the effect that Israel's deliverance produces in the heart of the kings of the earth. Babylon is to be entirely destroyed; but the kings of the earth shall hear the words of the Lord. The worshipper goes up to the temple in peace. The word of God has been fulfilled in such a manner, that it is • magnified above all His name. His power has been great, His righteousness has been displayed; but the poor Jew, who had trusted throughout in His word, experiences its entire accomplishment. Jehovah has heard his cry. The revelations of God will astonish all the kings of the earth. They shall praise the Lord and sing of His ways, for great shall be His glory. But, however highly he may be exalted, the Lord thinks of the humble and despises the proud. This is the confidence of the faithful in all their trouble. The Lord will leave nothing unfulfilled of all that He has spoken. His mercy endureth forever. He is a faithful Creator. This Psalm throws much light on that expression of the Apostle Peter, and shows us, too, the believer's position. The glory reflected upon the name of the Lord, even in the heart of the kings of the earth, through His faithfulness to His word, is brought out in full relief by this Psalm in a very remarkable manner.
Psa. 139. The manner in which God penetrates all things in His creature is very strikingly depicted in this well-known Psalm. But from the eleventh verse, the place of the worshipper being now in grace and in peace, he can rest in God's perfect knowledge. A faithful Creator, as we have seen, He takes knowledge of the works of His hands. His thoughts, like His knowledge, are infinite. The moral import of this Psalm is very extensive. It contains the four elements of the soul's moral relations with God, which are developed in the history of Israel, and the fourth of which is realized exclusively in their favor at the end, but which apply to man in general; for after all, the history of Israel is but a specimen, in which, for our instruction, the Lord gives the history of man, and of His dealings with him. The first of these elements, is the way in which man, when taught by the Spirit of Christ, is conscious that God searches him even to his inmost thoughts. Everything is thoroughly laid bare before Him. A solemn, yet simple thought. Compare the end of Heb. 4. The second is, that taught by the same Spirit, we may rest in Him who thus knows us. Precious thought! How should he not know that which He has created! We were the object of God's creative will, and thus a part of His glory. The Spirit of Christ imparts this thought to faith. The third element is, that if God searches our thoughts, He gives us to know His own, by the spirit of Christ, v. 17, 18; they are infinitely precious to us. What a change! Now that grace is known, there is no seeking to escape from the mind and the eye of God, who searches us. It is ourselves who, in peace, search into and delight ourselves in His thoughts, knowing that we are the objects of the faithful Creator's care. One consequence of this, important in itself as well as to him who is thus instructed of the Lord, and which historically becomes necessary for his happiness, is (the fourth element), that God being what He is, having such thoughts, He will destroy the wicked. Considered morally, according to the nature of God, yet responsibly, the faithful man hates the wicked as though they were his own enemies; for here, it is the government of God on earth that is the question, and the relation of man as instructed in the mind of God, fashioned morally by his knowledge of the mind of God. Finally, after these four general elements, there is the desire of a soul in subjection to God and trusting entirely in Him, that nothing contrary to God should be allowed in his heart. He is conscious now that it is an immense privilege to be searched. by God, in order to attain a condition that is suitable to eternal relationship with God. God alone can do this. He is now no longer dreaded. It is the greatest favor to be fashioned for this eternal relationship. Such a desire implies a perfect grace and full confidence in that grace. I have said that, in this Psalm, it is man with God. But it supposes-as do all the Psalms-the energy of the Spirit of Christ in man, without which he cannot enter at all into these relations. The verses from 13 to 16, in type or mystery, apply to the body of Christ, the Church, which was its place of light and life in pure grace in the midst of this history of the relations of God with man as light, and light and life, and at last judge, of God, who searches in order to purify His people. The way everlasting is the hidden or eternal path, instead of that which is after the sight of the eyes and the desires of the heart, or according to human wisdom. It is that path according to the nature and precepts of God alone, which is, therefore, hidden from the heart of fallen man, but which, by its moral nature, is eternal. The same word in the original is used in Eccl. 3:17; but, it appears to me in a different sense (compare 8:17). Man sees things in detail, each in its season, but as a whole-as God sees them--they are beyond man's reach, although he has a heart that desires and seeks to know as he is known. But he has not the key to all this.
A few remarks will suffice for the four following Psalms. Not that they are devoid of interest, but because there is little difficulty in them to any one who has read and understood the preceding Psalms. We may observe that Psa. 140 speaks of the violent man and not of the deceitful man. It is an enemy with whom Israel is at open war. Doubtless these proud ones had laid snares; but their character is violence, whether in tongue or in act. This Psalm is an appeal to Jehovah, against the last proud enemies who fight against the faithful at the end.
Psa. 141 is the ardent desire of the righteous man, still left in Israel, to be kept in the right path when overwhelmed by calamity and in the presence of the wicked. He distinguishes between the righteous and the wicked in Israel. The 6th verse proves the interest which the Lord again takes in blessing Israel. In verse 5, we see the spirit of intercession in the faithful one, and in fact the Lord's share in all these sentiments of the remnant, for in both verses it is the Spirit of Christ that speaks in the faithful one.
Psa. 142 applies fully to Christ alone. Nevertheless, the righteous are in the same position. His consolation is that when there was no help for Him in man, and His soul was overwhelmed within Him, His path was known, i.e. acknowledged by God. This is a depth of consolation which, to be complete, supposes perfect faith, like that -of Christ; but which has power, in measure, over the hearts of the saints, who are in the same circumstances; that is to say, when rejected by all, with the consciousness that the path they walk in is owned of God..
In Psa. 143 the faith of the believer is tested, and in extreme distress he seeks the face of the Lord, in order that he may distinguish the persecutions of the enemy from the judgments of God...A very interesting thought, and one of great importance to many souls. Faith learns how to do this, by drawing near to God. At first he feared this judgment, thus acknowledging that if. God entered into judgment it was all over with him, and with every living' man. He implores the Lord to manifest Himself unto Him, remembering His dealings in mercy and grace, and the days of blessing, for his trust is in God, and he takes refuge with Him; he seeks His will for guidance, he is the servant of the Lord; to see His face, to hear His voice, is all his desire. And observe, that there is no thought of assuring himself of his position by thinking of his conduct, if God should judge. e. If God enters into judgment, all is lost; the upright man who is taught of God, thinks of it only to condemn himself. His only hope is that God will be unto him that which He has revealed Himself to be. His distress is that which he presents to God. No doubt this applies literally to Israel. But Israel returns according to the grace that saves us, and in this respect the principle is the same for all. It is God who is celebrated, God who is sought; and the only plea is that the heart has none other to look to or to seek than God.
Psa. 144, under the figure of David, it is the Messiah who asks for the execution of judgment, and who owns' that it is the Lord's strength that enables Him to obtain the victory over all His enemies, in order that full blessing may rest upon His people. Happy the people that is in such a case, whose God is Jehovah. There is a remarkable passage in this Psalm, which is thrice repeated in the word, " What is man?" It is found in Psa. 8 where it applies to the counsels of God fulfilled in the man Christ; and in Job 7:17, where he complains that God visits him, and says in his vexation that man is too insignificant for God to take notice of him and of his ways. And again here, where the Messiah in the name of Israel demands judgment. Why should God, be His patience ever so great, pause before so insignificant a creature as man, and delay to execute judgment for the blessing of the people who put their trust in Him? It had been said, in Psa. 2 " Ask, and I will give thee the heathen; thou shalt _break them with a rod of iron." This was according to the spirit of prophecy. He now asks for it, that the blessing may come. In John 17 He leaves out the world entirely, in His petition; and only presents His own people in prayer to His Father.
Psa. 145 reveals the intercourse between Messiah and the Jews, and finally all flesh, praising the Lord during the millennium. He is the Creator and the God of Providence, and at the same time He hears the cry of those that fear Him and delivers them. The three constant subjects here of praise-Israel, creation, and the deliverance of the oppressed who wait upon Him. The following Psalms are a series of hallelujahs.
In Psa. 146, man, even princes, are but vanity. Happy is he that hath the God of Jacob for his help, and whose hope is in Jehovah his God. And, again, He is the only Creator-faithful to His word, executing judgment for the oppressed, the deliverer of all the afflicted, overthrowing the wicked. He, the God of Zion, shall reign forever. The application of this Psalm to the circumstances and the deliverance of the Jews in the last days, is evident. The heart of the faithful is full of it; it is Christ Himself who leads these praises in...the great congregation (see Psa. 22:25). For His heart takes part in all that happens to Israel.
In Psa. 147 the whole congregation is more seen here. It is " our God," and again, it is He who builds up Jerusalem, and gathers together the outcasts of Israel, the Comforter of the broken-hearted, the Sovereign Creator of heaven and earth, who yet takes pleasure in those that fear Him. It is He who blesses Jerusalem, and establishes it with strength; who does what He pleases in heaven and earth, but who has shown His word unto Jacob and His statutes unto Israel, which He has done to no other nation. They have not known His judgments. The immediate and distinctive application of all these Psalms to Israel, as the nation in whom Jehovah will unfold His ways, and make Himself known in the last days, is clear and unequivocal.
Psa. 148 extends the sphere of praise, calling on all the heavenly beings to praise Jehovah; and then in verse 7, the earth and all its inhabitants, for His glory is above the earth and heaven. Verse 14 gives also the special relations of Israel with the Lord, in a peculiar manner. The intimacy of the Church is not found in these praises. It is not the Father, it is not the Bridegroom of our souls. It is Jehovah, the Creator of heaven and earth. It is the righteous government of the Most High, of the God of Israel, worthy of all praise and of all glory. But the affections of one who, being joined to the Lord, is but one Spirit, are quite another thing. Such a one recognizes the truth, the rightfulness of all this, its perfection in its place, but it is not his place.
Psa. 149 takes up the joy and the praises of Israel in particular, and the judgment which it is given them to execute upon the enemy. This last part shows how unsuitable it is to put the Church in the position of those who offer up these praises. It is suitable to Israel, because it is through the destruction of their enemy that they have deliverance. The righteous judgment of God's government is the subject. The Church, belonging to heaven, having lived in grace on the earth, quits it to meet the Lord in the air, leaving her enemies down here. In the glory-even in the earthly and heavenly-this distinction continues. Of the earthly Jerusalem it is said "The nation and kingdom that will not serve thee, shall perish;" while in the heavenly Jerusalem the leaves of the tree of life are for the healing of the nations. It is beautiful to see this distinctiveness of grace continuing even in glory.
Psalm 150 is a kind of chorus, the force of which is evident; it is rather to be felt than explained. It will be observed that in the whole of this last book, it is always Jehovah. That is to say, the relation is acknowledged, and God is known in His relation to Israel, and by the name that is sacred to this relation. If we study the relationship which the Lord has entered into with Israel, in order to glorify this name, and which are set before us prophetically in the Psalms, we shall find that a fresh light is thrown upon the spiritual character of the Gospels' which enables us to understand the way in which the Jews, devoted as they were to their ceremonies and proud of their traditional privileges, must have been offended by the presence of One whose perfection judged their moral condition. Rejected by them-but according to the counsels of God, for the accomplishment of redemption, and the bringing in of the Church, united to Him in the glory He assumed in heaven-He will perform all the promises of God to Israel, His elect people on earth, when He shall return. There will be a prepared heart in a remnant of this people, in the midst of unparalleled distress; a distress which the Lord has personally anticipated, and in which He sympathizes with the remnant. The Psalms give a voice in their hearts to this sympathy, until, interposing in power, He displays all the glory of Jehovah's name, the Creator, the Governor of the earth, the Judge of the wicked, faithful to His promises, kind and compassionate to His people, condescending to the humble and meek. It is, therefore, always necessary to distinguish the Church, which is united to the Lord before His manifestation, while He is still hidden in God. Let us remark in conclusion, that this last book is not so much the connected historical order of the last days, as the expression of the various sentiments of the faithful remnant during that period. We always find in it the name of Jehovah, that is to say, the relations of Israel with Jehovah are recognized by faith, although not yet re-established in fact. And all the sentiments which this produces, whether of sorrow, of encouragement, or of joy, find their expression in this last book. It is a moral supplement to the historical contents of the preceding books, and always supposes the last days and the personal exercise of faith in that which Jehovah is unto this faith.
I feel how imperfect is this development of that which is contained in the Book of Psalms, so rich in precious sentiments. I only hope that some principles are set forth which will assist in understanding them, and some keys to their application in reading the Psalms themselves.