BOOK 1
BOOK 1
In the first place we get, in Psalm 1, the righteous man; and, in Psalm 2, the counsels of God as to Messiah. Then, in general, Psalms 3-7 are the sufferings of Christ in the remnant, whether from enemies or from a sense of their own state; and in result, Psalm 8 is the Son of man set over all the works of God’s hands.
In Psalms 9 and 10 we have particulars of God’s executing judgment against the heathen in Zion, in favour of the needy; and, in particular, the ways of the wicked one, the man of the earth. Then follow, in Psalms 11-15, the sentiments and spirit of the remnant — the moral movements of their heart in this time of trial.
Psalm 16 is the place Christ Himself takes in His dependence, trusting in the time of humiliation, but ending in His joy in God’s presence in resurrection. Psalm 17 is His appeal to right, which ends in His being displayed in glory — as man, of course; a lower kind of thing, but still a part of His glory.
In Psalm 18 the sufferings of Christ are made the centre of all God’s ways in Israel, from Egypt to the manifestation of the glory of Messiah.
Psalm 19 is the testimony of creation and of the law; according to the letter of which the remnant presents itself in conscience before God.
In Psalm 20 the remnant prophetically see Christ in His day of trouble, and in His sufferings from man; in which God hears Him, in order to His establishment in His royal rights. In Psalm 21 He is answered with length of days for ever and ever, and excellent majesty; and judges His enemies. In Psalm 22 He is in sorrow, in which no remnant can enter; in which, through all the concentration of evil from without, He finds the forsaking of God within, instead of answer to His confidence. But, when He had drunk the whole cup, He was answered in resurrection, and all flows forth in unmingled blessing: first, to the remnant, immediately consequent on His resurrection saluted as “brethren,” with whom He unites Himself in spirit, as He says, “In the midst of the congregation will I praise thee”; then, to all Israel; then, to all the ends of the world, the testimony of that which is done going down to other generations.
[p. 125] In Psalm 23 He takes the place of the sheep on earth; in Psalm 24 He is saluted as “Jehovah of Hosts,” and “King of glory.”
Psalms 25-28 are, in general, the exercises of the renewed heart (in the remnant always): confidence in the Lord; consciousness of integrity through grace; consciousness of sin; and earnest desire not to be drawn away with the wicked, counting on the Lord’s having called them to seek His face.
Psalm 29 is God’s voice (not the still small voice) the answer to it all. Psalms 30 and 31 are enjoyment in the sense of this interference of God (still though in the trouble). Psalm 32 is forgiveness and guidance (still in the remnant). In Psalm 33 creation and the counsels of God in favour of His people give confidence. In Psalm 34 what God has been for them in their sufferings gives confidence. In Psalms 34-39 we find them in the presence of the power and prosperity of the wicked, with the sense of having deserved judgments and having been under chastening, though their cry is to the Lord who chastened them.
Psalm 40 is Christ undertaking the accomplishment of the divine will in perfect obedience: His perfectness shewn in waiting, etc. In Psalm 41 which is the last psalm of the book, we see all the humiliation and bitterness to which He exposed Himself in the accomplishment of it; but in which He is assured to be set before God’s face for ever.
There is a very distinct principle brought out in the Psalms, that while in connection with the Jews, yet the nation is not the thing owned. The distinction is made by moral character, and not by nation. It is a certain elect remnant in the midst of the mass that is owned, of whom Christ becomes the representative; Psalm 1.
As a general principle the government of God is looked for, and that that government will sanction and establish the righteous, in contrast with the ungodly. Another principle comes up — the counsels of God as to His Anointed, in spite of the heathen who rise up against them.
Psalm 2. As soon, however, as we get these principles laid down, we find that, outwardly, it is not happening so at all. Hence the discussion of this question in the Psalms that follow.
[p. 126] Psalm 3 is faith in what Jehovah is. In verse 7 he sees prophetically that He has done it; therefore he gives praise.
Psalm 4 is dependence in calling on God. Verse 3, the godly are marked out, not the nation.
Psalms 5 and 6 are a great deal more the remnant. In Psalm 5 there is more sense of the evil that is pressing on them; in verse 9 Christ’s judgment of the then condition of the wicked. It goes on to the last days. Psalm 6 is quite in the latter day in Israel; it is a question of cutting off. Verse 3, “How long!” is the spirit of prophecy in the remnant. (See Isaiah 6.) The cessation of this is indicated in Psalm 74, there being no one who knew “How long.” They were in circumstances like as if cast off for ever; and faith, knowing that it cannot be so, says, “How long!” Verse 4; in the psalms in which the remnant speaks, mercy comes before righteousness. In Psalm 4, where it is more the Lord Himself, righteousness comes before mercy.
In Psalm 3 - Psalm 7 it is much more introductory, and certain general principles. It is Messiah who first speaks, because He has first fully taken, nay, He alone could rightly take apart the place of the remnant, as apart from, and in contrast with, the people. Others had felt it — as having His Spirit, and, as prophets, had portrayed it in Him — but He alone could rightly take it by intrinsic righteousness. Yet in Him it was as forced to it; that is, this righteousness forced out the wickedness in the others, and He wept over Jerusalem when it was done; but then He entered into all that concerned Israel, according to the purpose, love, and revelation of God. The Psalms are the perfect display of all that a divinely perfect heart in the circumstances could feel of, and as to, the relationships of God with Israel, and Israel with God.
Psalm 9 is more the heathen-man; Psalm 10 is more the wicked one among the Jews.
Psalms 11-41 are the development of faith in Christ, or the remnant as associated during the time of tribulation; but before the last half-week. Therefore Psalms 9, 10 come in as a general preface. Psalm 11:2. It is not “privily” in last half-week. Verse 4 is the answer to verse 3.
Psalm 12 is the holy wisdom of owning Jehovah. In verse 6 the words of the Lord are a stay, when everyone speaks vanity with his neighbour. In verse 7 the second “them” should be “him.”
[p. 127] In Psalm 16 Christ comes in to give its full character to hope and faith. This psalm is like a stake in the midst of all these psalms. The moment we get Christ, we get the spirit of calmness and grace.
Psalm 17. Specially Christ in the beginning. In verse 11 the remnant comes in.
In Psalm 16 we have Christ’s own joy in God; Jehovah shews Him the path of life, and at His right hand are pleasures for evermore. Psalm 17. In presence of the wicked and the prosperity of the men of this world He beholds God’s face in righteousness, and is satisfied in waking up after His image. Most interesting is it to find that we have what is analogous in the church — the taking up for its own joy, and the display in glory as the reward of righteousness.
Psalm 18: 4-6 is evidently the death of Christ. The words may have an application, used hyperbolically, to Israel in Egypt. Verse 15 is the Red Sea.
Psalm 19. The creation testimony is used as a figure of that now given by the gospel, inasmuch as it is universal. The testimony had been given of God, whether man saw it or not. (See Romans 1.) They did not see it as we find, Verses 12, 13, they are kept in detail, and so kept from the great apostasy.
In Psalms 20, 21, we see human enemies, and judgment, but in Psalm 22 divine wrath and perfect grace. In verse 12, bulls, that is, violent men, who do their own will; in verse 16, dogs, that is shameless ones. In verse 21, the lion’s mouth, that is, Satan’s power over death. Verse 22 is the congregation, that is, the remnant, which afterwards became the church; only here looked at as the remnant of Israel. In verse 25 is “The great congregation,” as in Solomon’s day. Verse 30, is the remnant who pass through the trouble. Verse 31, is the millennial people.
Psalm 23. Thesis — Jehovah is my Shepherd; I shall not want. It is not — He has given me good things, and I shall not want; but Jehovah is my Shepherd, etc. Verse 3 is the weakness of man, which needed restoring. We need restoring, because of sin as well as weakness.
Psalm 24:3,4. “Who?” Verses 7-10 shew the King of glory; verse 6, the remnant coming in when the earth is the Lord’s.
Psalm 25 is important as shewing that the remnant do not ignore sin, but look from it to God.
[p. 128] Psalm 26: 2. Examine me, O Lord, etc. Verse 3. For Thy loving kindness is before mine eyes.
Psalm 27: 1-6 is the thesis; verse 7 and onward, prayer founded on it.
Psalm 29. In the midst of all these exercises of the heart of the remnant, God comes in. The voice of Jehovah comes in, and puts everything in its place.
In the psalms that follow, they have more to do with God; they are more occupied with the Lord Himself than with the circumstances.
Psalm 30 is more God’s anger, and so confession; Psalm 31 is the enemies, so insisting on integrity. We constantly find these two things.
Psalm 32. “Be glad,” not in the forgiveness, but “in the Lord,” etc.
Psalm 34. A call to the remnant to bless Jehovah in their worst sorrows, “at all times,” not when they get the blessing, but now.
Psalm 35 is Christ’s spirit, in its perfectness, supplying a vent for their feelings in their weakness.
In Psalm 36 the wickedness is such that there is no conscience in the adversary. Verse 5. The answer — God is above it all.
Psalm 37: 34. “Wait on Jehovah, and keep his way.” The whole secret of what we have to do.
Psalm 38. An important principle in this Psalm — the difficulty of looking to the Lord for deliverance from the wicked, when sin is on the conscience. Nevertheless., God is the refuge from the enemy. It is beautiful to see this integrity of heart, when he has not a word to say for himself.
Psalm 39. This leaning on Jehovah, with faults, breakings down, and everything, is very beautiful.
Psalm 40. Beautiful how, in the midst of all these exercises in the former psalms, waves of every kind, Christ is brought in; and He says, I will tell you how I got on. Verse 17, as in Matthew 5, Christ is just giving a description of Himself. And herein is the difference between Matthew and Luke. Matthew tells who enter; Luke says, Ye are the very ones. He gives them the place of the remnant. In this psalm Christ sets aside the Jewish figures, and lays the ground of righteousness Himself.
Psalm 41 is more the Spirit of Christ than Himself personally, though applied to Him in the treachery of Judas.