PSALM 8
This Psalm is the celebration, by the Jews, of the glory of their Lord Jehovah — His name excellent in all the earth, and His glory now set above the heavens. Of the application of this, there can be no question.
— [p. 59] 3. I do not think the omission of the sun immaterial; it is man in his humiliation and as the son of Adam that is considered.
— 5. I am at present disposed to think this verse right.
— 9. Observe, this verse expresses the sense of the Jews as to their own portion of the glory — His name, etc. — not the Church’s. His glory set above the heavens. Also observe thus is the dominion of men, properly the Jewish portion, not the fulness which is the Church’s. He, this Man, is “Head over all things to the Church”. Observe also, as Christ is identified with the Remnant of believing Jews in the latter day trial, when this Psalm has its fulfilment, so Christ was the only faithful Jew in the days of His humiliation in the flesh, and held that character as a Remnant, ever alone in the midst of the opposition and hatred of unbelieving Jews, and the kings of the earth rising up against the Lord and against His anointed. This mystery opens out much in the giving and sacrifice of Christ for the people, and, by the power of the resurrection, it also let in the Gentiles to the blessing of the same testimony. Hence see the application of verse 2.
We have here the full exaltation of Christ on the destruction of Antichrist, Jehovah being here addressed as One who has set His glory above the heavens. Enemies, persecutors within — Israel’s character as redeemed by God’s grace among the babes, so that He, Jehovah, can righteously put down the external enemy, and avenger of their general fault. When Jehovah sets His glory above the heavens — the heavens being considered; “What is man?” Yet herein set above all the works, the highest — God’s heavens, and all they contain (to wit, in Christ), yet owned here by Jewish faith, and therefore while previously stated now dropped, and Jehovah as their Adon (Lord) owned, as making His name excellent in all the earth. It is a most beautiful expression of the economy of glory; the whole economy, now that we know Christ, the very Person being revealed, who is both Jehovah and Man — Enosh ben-Adam (Man, the Son of Man). Nothing, moreover, however low, is out of the reach of His dominion.
It is the full result in Christ displayed as Son of Man, but to the glory of Jehovah, as the Adon, or Lord of Israel. Yet I doubt not, Christ is owned as such here.
Thus the universal Adamic, and the Jehovah government in Israel are united, while it reaches far wider still, because they [p. 60] are established in the Person of the Lord, the Son of God.
This Psalm has rather a mysterious position. Its general purport is evident; but Psalm 9 and 10 introduce the earthly part of all that follows, and this sets up Messiah on a higher ground. It is spoken from Israel’s point of view, “O Jehovah our Adon”, but recognising the exaltation of Christ as Son of Man, and consequent on His rejection. But it stands, I think, by itself — the thoughts of God, like the two first Psalms; it stands between the seventh and ninth, i.e., the sense etc. supposes rejection on the footing of the other two. It is counsels outside all that; while Psalm 9 descends to earth and takes up, historically in Israel, what follows really on Psalm 7. Psalm 9 follows on Psalm 8, in that Christ had to take the place of Psalm 8 for the accomplishment of Psalm 9, but then Psalm 8 is far away beyond the scope of Psalm 9, and in itself only looks at the general exaltation of Christ consequent on His humiliation; the result of Psalm 8 is, we know, not accomplished, nor does Psalm 9 reach out to it at all. It returns to the previous Psalms, but Christ’s title in Psalm 2 is maintained in Psalm 9, and the humble ones of Psalm 3 and 7 not forgotten. It is the Remnant, Zion, and the world. Psalm 8 is everything except God Himself — the Father. In Psalm 10 we have the parties on earth; but Psalm 9 etc. could not be without Psalm 8. The other remarks in previous statements remain. All this gives an immense importance to this Psalm.
It seems to me that this Psalm finishes, in a certain sense, the subject, after the two first introductory Psalms. The complaint of the Messiah — His confidence in apparent abandonment (Psalm 4), the certainty that the Almighty had chosen a Well-beloved, and that the light of His countenance was all that He desired. In both Psalms Messiah takes the place of crying to the Lord, especially in Psalm 4, and then He takes the ground, not of the number of His enemies, but of His righteousness and glory. In Psalm 5 He puts Himself in contrast with the wicked — appealing to the character of God; in Psalm 6 He takes His sorrow up as between Him and God, as chastening coming from Him; Psalm 7 is an open appeal to judgment — the rage of His enemies rising up against Him, He demands the Lord to awake to the judgment that He has commanded; then in Psalm 8 the humiliation and glory is explained in connection with the Jews.
In Psalm 9 and 10, He places Himself specially in presence [p. 61] of the difficulties and oppressions of Antichrist and the nations. In Psalm 9 He celebrates deliverance as the ground of confidence in the distress occasioned by the wicked one. The Lord judges all — that some have been put to death, but deliverance is sought as placing them with songs in Zion. The nations are judged also; in Psalm 10 it is rather the other side of the picture — what the wicked one is, and his character and doings, but closes with the royalty of Jehovah who has cleared His land from the nations, and comforts the meek. It is evident that, while the previous Psalms gave the rights (Psalm 1 and 2) and then the sorrow of Messiah, closing in the now extended position of second Adam, which indeed serves for introduction to the following, these Psalms give much more historically the source of affliction of the latter day in the nations, and specially the wicked one — objects of the just judgment of God, who delivers the meek, though He has had patience while some have been put to death even; and this, specially in Psalm 10, in reference to the land.
These Psalms make it evident that, whatever the progress or the knowledge of those who suffer, or the consequence in glory if they are put to death, the Remnant are considered, and dealt with here in their Jewish associations with Christ, and with Jehovah.
Psalm 8 and 9 add the name of “Most High”; but Psalm 8 gives His supremacy over all things; Psalm 9 and 10, special relationship with the Jews. This throws a good deal of light over this part of the Psalms. Thus Psalm 9 celebrates what will introduce the millennium, but prophetically, not historically; verses 17, 18 take it up in the way of calm commentary, while verses 19, 20, look for its execution; verse 18 is the needy poor.
Thus the “Son of Man” and “Most High” are both introduced in contrast with the Jewish “Son of God” and “King of Israel”, though the same Person, and the Remnant in trouble meanwhile. I say “in contrast”, but though Psalm 1 and 2 are the general thesis, and Psalm 1 gives the Remnant simply in character, and owned of God in the judgment, yet in the characters of Psalm 2 Christ would be rejected as implied, as in Psalm 8 He could not be. It was purpose, only He must die (John 12), consequent on His rejection, to take it up. In Psalm 9 it is Jehovah’s power and judgment, actually, which of course cannot be resisted, “He [p. 62] is known by the judgment which he executeth”. Psalm 10 begins historically with the tribulation of the Remnant, the lawless (anomos) one is spoken of; verses 16 - 18 prophetically declare the result, and then come, as heretofore seen, the feelings of the Remnant.
Psalm 11 - Psalm 14 contemplate the wicked one. In Psalm 15 - Psalm 17 we have the character of the Remnant, and Christ, more in view, though in Psalm 17 in contrast with the wicked. Hence death comes in; but in the position of Christ with the Remnant trusting Jehovah.
Psalm 18 begins afresh, and connects Christ’s distress with the history of God’s people — Christ connecting Himself with them, and standing for them to the end. Psalm 22 does not speak directly of atonement, but of the sufferings of Christ when He was making it. Psalm 18 stands by itself. Then comes Jehovah’s dealing with Messiah (and the people’s) only first the testimony of Creation and the law; and of Messiah first with men — His enemies, and then, when in the work of atonement, forsaken of God in His soul.
Psalm 23 is the care of the sheep during the time of trial; Psalm 24 is Jehovah taking His place in the temple as Lord of the earth — both really fulfilled in Christ, though of course He was not really a sheep, but He went before them in the path in which they had to walk. Psalm 25 starts afresh, introducing an entirely new element — the confession of sins, looking for forgiveness and mercy (while persecuting enemies, and troubles are there) to Jehovah. Thus the actual state of the Remnant comes in. Psalm 26 gives the sense of integrity, and separates the heart of the Remnant from the wicked, while Jehovah’s house is loved.
Psalm 27 looks to Jehovah according to promise, the desire of the godly one being to Him; Psalm 28 looks for judgment on the wicked and not to be counted with them, but that, as Jehovah’s people, they should be saved. The Anointed is also brought in. This Psalm goes further than the previous ones, and looks more definitely to the effects of Jehovah’s intervention.
Psalm 29 celebrates Jehovah’s might as above all the swellings of evil, so as to give strength to His people and bless them with peace. So we have confession of sins with troubles and enemies — integrity — trust in Jehovah — separation from evil-doers, and judgment on them — the Anointed brought in — Jehovah’s might in favour of His people; Psalm 30 is deliverance [p. 63] celebrated, out of the trouble; Psalm 31, the Lord’s dealings with the soul, and Himself a resource in the midst of it all; then Psalm 32, forgiveness on confession, preservation and guidance.
Psalm 33 to 39 are a kind of reflective commentary on all this; Psalm 33 is what Jehovah is — Psalm 34, what His chastening is, what the wicked are, His ways, and man’s ways, true hearted or the opposite in all these circumstances, and the suggested working of the heart under them — Psalm 37 is the trust of the righteous in the Lord, as in presence of the wicked — Psalm 38 and 39 are Jehovah’s discipline in the circumstances for transgression.
Psalm 40 evidently brings Christ, the faithful One, into the midst of the sorrows of the Remnant, and also bearing their sins, and glorifying God in obedience there; in Psalm 41 the Remnant are viewed as owning Him in His humiliation — though true of those owning the position, it is really “Blessed are the poor in spirit”, “Ye poor”.
I note in the second Book, Psalm 42 - Psalm 44, that there is not the mixing up, or the deprecating it, which there was when nominally connected with Jehovah in Jerusalem. It is only open enemies, and, though cast out, joy in God. Also there is a great deal more praise in this Book; but this is after Psalm 45 has brought in Messiah, at least God’s thoughts about Him. Psalm 40 is Christ, perfect but in humiliation — Psalm 45, in triumph; Psalm 44 begins a new subject.
In a certain sense Psalm 42 - Psalm 53 go together, but there is a distinct break at the end of Psalm 48; Psalm 45 (Messiah) brings in praise to Jehovah up to the end of Psalm 48. In Psalm 42 and 43 the power of the enemy is in and around the city, and the godly are separated and cast out; Psalm 44, they declare their integrity, though their soul is bowed down in the dust — it was even for God’s sake they were suffering; Psalm 45, Messiah is brought in; then Psalm 46, the Lord of Hosts is with them; Psalm 47, He is King over all the earth; Psalm 48, He is great in Zion, and the kings are seized there with fear; Psalm 49 comments on it, and there it is essentially God not Jehovah, for every soul, save that, in Psalm 50, God judges from Zion as Jehovah, but even there it is essentially God, also Most High; the saints are gathered — the true character of the wicked shown.
In Psalm 51 the Remnant confess their sin against God in [p. 64] the rejection of Christ; Psalm 52, the wicked man is portrayed in contrast with the delivered just who trusted in God; Psalm 53 the fool, who went on as if there were no God — but the salvation of Israel is looked for. Psalm 51 indeed closes the direct appeal to God. To the end of Psalm 59 the enemies are specially in view as noted, then God is more looked to in the same circumstances, and the King is brought in from Psalm 55 to 68; deliverance is now immediately anticipated and celebrated. Psalm 69 - Psalm 72, Christ is specially brought in, and as entering into these sorrows, and then as Solomon.
Psalm 73 begins God’s connection with Israel as such, the general troubles and sorrows of the last day, and the Remnant and wicked separated.
But note, to the end of Psalm 58 from 52, though Jehovah be looked to in hope, it is again essentially God; in Psalm 59 Jehovah comes in again. Then God comes in — they are still outside, only praise is ready; Psalm 64, Psalm 65. In Psalm 68 God is summoned, as it were, as when the ark started — “Jah is introduced; Christ’s ascension, and then, in verse 18, is” Jah again. Psalm 63, though outside, the soul is fully brought into its right state; Psalm 64 the righteous and wicked are clearly distinguished — Jehovah will be the joy of the upright. Then Psalm 65 etc. as below, only He must first be despised and rejected but heard (Psalm 69). Psalm 70 and 71 are the closing cry when all is finally closing in. Jehovah is looked to with faith, but this Book is the time of casting out. In Psalm 10, Christ is looked to in Jewish triumph — David in humiliation, and reigning in millennial peace. It is more wholly Jewish than Book 1, though it thence reaches out farther; the ascension of Christ being sung and so triumph.
I return again to notice in some detail the Psalms.