Synopsis Of The Books Of The Bible Ezra To Song of Solomon Volume 2 Part 1 - John Nelson Darby

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 Psalms 3-7, and, finally, Psalm 8. The character of these I shall enter on immediately. At present I proceed with the order of the book. Psalms 9, 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. Psalms 11-15 unfold the various thoughts and feelings which that condition, and the circumstances in which the pious remnant find themselves, give rise to. Psalms 16-24 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 Psalms 17, 20, and 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. Psalms 25-39 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.1 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 union2 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 all 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 and 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 show 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 show 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.

To turn now to details.

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 Psalms 1, 2 are followed by Psalms 3-7, which depict the state of things as felt by the Psalmist connected with Psalms 1, 2, Christ being rejected (closing with the result in Psalm 8);3 then Psalms 9, 10, the state of facts in the latter days; Psalms 11-15, the various feelings of the remnant connected with them. Next, Psalms 16-24 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 Psalms 25-39. 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 show 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 (Matt. 5). They shall inherit the earth; but the kingdom was not, has not yet been, set up in power.4 (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.5

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 Isa. 48:22; Isa. 57:20; Isa. 65; Isa. 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.6 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, Adonai7 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 “to-day,” 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 Psalms 3-7. 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 Psalms 9 and 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 17: only 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,8 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.9

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,10 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 Hebrews 2, shows us is not yet accomplished) over all the works of God’s hands.11 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.12

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, John 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 shows 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; Psalms 6, 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 disciples13 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: Am14 in the singular, people, or Ammi15 my people (Israel): Goim16 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. Leummim17 the peoples and nations in general on the earth, the various races of mankind; Ammim18 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.19 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 peoples20 — 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,21 be they who they may, Jew as well as Gentile, and indeed particularly the Jew, and all the nations who forget God,22 are shown 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.23

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 Isaiah 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 show 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 Thess. 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 11 treats of. Psalms 11-15, 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 Psalms 9, 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 show 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 ceases.” 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 (v. 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 shows 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 (Ps. 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 showing 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 show His participation in human nature.24 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 “extends 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, extends 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 Rom. 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 show 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.25

Let us dwell for a moment on the connection of this with other scriptures, partially referred to. It is of importance, as showing 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 (Heb. 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,26 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 Isa. 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 wait27 upon Jehovah, who hides 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, shown 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 (Dan. 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 showed 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 shown 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 (v. 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 shows 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 shows. 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 (v. 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 shown 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 (v. 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 shown, 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 (v. 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 Heb. 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 true 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 shown to us here. It is shown in the utterance of Christ, showing 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.28

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.29 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.30

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 shown 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 runs 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 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 Psalms 3-7; nor the sense of circumstances which Psalms 11-15 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 shown 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 shown 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 Psalms 25, 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 shown 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 (Matt. 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 show 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 (v. 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.31 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 (v. 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 shows; 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 (v. 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.32 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 (v. 18). Confidence in goodness laid up for them is there, and the hiding in God’s presence for the time of evil (v. 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 show 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 (v. 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 Psalms 91, 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 show the connection between the disciples and this remnant (see Matt. 5:5) – yet, to show the difference; the Son was there. They could suffer for His name: this brought in heaven (Matt. 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 v. 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 shows 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.33 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 shows 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 shown 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 shown 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 show 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 has 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 has 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 shows 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 shows the blessedness of the man who understands this position of the poor of the flock and enters into it (compare Matt. 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 show 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 shows.

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 Psalms 9, 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 shows 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 (v. 4), and the declaration of integrity (v. 12). We have Christ using it as to Himself, showing, 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.

1) Hence it is too that in the Romans we find experiences, because the soul is brought through the process which brings it into liberty; while in the Ephesians we find no experiences, because man is seen first dead in sins; and then united to Christ exalted to God’s right hand. The Epistle to the Philippians gives us, almost exclusively, proper christian experience.

2) Union belongs to the assembly’s position alone, and is by the baptism of the Holy Ghost. By one Spirit we are all baptised into one body. He that is joined to the Lord is one Spirit. Union in scripture is not attributed simply to life. (Compare John 14:20.)

3) Psalm 8, while it is the great result, is a mighty change in the position of Christ according to the counsels of God, which forms the basis of all that follows. It is referred to in John 1, in contrast with what Nathanael says, which refers to Psalm 2. It is found in Luke 9 and parallel passages, and quoted in Ephesians 1, 1 Corinthians 15, and unfolded in Hebrews 2. In the close also of John’s Gospel, we have the three characters noticed on which these psalms are founded. God vindicates in testimony His rejected Son. He raises Lazarus, and the Son of God is glorified thereby. He rides into Jerusalem as king of Israel. Then the Greeks come up, and He says, The hour is come that the Son of man should be glorified; but thus, to take this place in God’s purpose, He must suffer and die. In John 13 consequently He begins His heavenly place. Psalms 1, 2 are in fact an introduction to the whole book. For His glory as Son of man, though prophesied of here when entered into is another sphere of glory. Still He is owned as such, as He ever called Himself such down here.

4) But they are viewed as in the last days with the judgment at hand.

5) Peter makes the same distinction, 1 Peter 3:14; 4:14.

6) More specifically in the Jews. The remnant of the Jews are spared and pass through the tribulation when two-thirds are cut off in the land (Zech. 13). The judgment of the ten tribes is outside the land, and the rebels do not enter into it (Ezek. 20). Israel is the general term of promise as applied to the nation.

7) The Lord, but not the word LORD which represents generally Jehovah in the English version; but that which gives the Lord as an official relative title.

8) See Matthew 17:24-27, already when here below. This may seem in a measure anticipation: still, He revealed the Father’s name to them.

9) Leviticus 9:22-24 strikingly shows this. The acceptance of the sacrifice by God was not manifested till Moses and Aaron had come out after going in (v. 24) Christ as priest and king. Then the people worship, but Aaron blessed from the offering before. We know by the Holy Ghost come out that the offering has been accepted, while the priest is yet within the veil. And hence the full value of divine righteousness.

10) I do not mean by this that none of the psalms do. We know this is not so, as Psalm 22 notably shows; nor that no sentence is found in psalms which are not wholly of Him which does express feelings He had. I have referred to several in the course of these notes and stated the principle of their application already; but I here speak of the psalms I am treating of (Psalms 3-7).

11) The littleness of man compared with the creation on high, gives occasion to the revelation of God’s counsels in man.

12) Compare John 1:49-51.

13) Not once did they understand what He said to them.

14) Psalm 3:6.

15) Psalm 3:8 (here “thy people,” the same practically).

16) Psalm 2:8. The Hebrew references are to the verses in Hebrew.

17) Psalm 7:7.

18) Psalm 7:8.

19) These names are not without importance. One is the abiding name of God in Israel, His memorial for ever; the other, the millennial name of God introduced by the judgments spoken of in the psalm. Compare Psalm 91 and Genesis 14:19-20.

20) Ammim, v. 11. Leummim, v. 8.

21) Here in the plural. The difference is sometimes important, because, as Paul says, there is that wicked one.

22) Had not liked to retain God in their knowledge.

23) In Revelation 4 are found the characters of the seraphim as well as of the cherubim, as prefacing, I believe, the judgments there, as characterised as being according to the holy nature of God as well as governmental. It is true the application of Isaiah 6, where alone the seraphim are found, is to a governmental judgment, because grace preserved a remnant. But the incompatibility of Jehovah and uncleanness — with man in himself — is what the prophet sees.

24) The quotation in Hebrews 2 is literally from the LXX of Isaiah 8.

25) Compare as to a special aspect of this, John 12:23-24; and the Lord’s consequent place, in chapters 11, 12, 13, as we have seen, had given testimony to His place according to Psalm 2. See note on Psalm 8.

26) Thus, becoming man, and through glorifying God in His work as man, He has also title under God’s gift over all flesh.

27) This is the passage quoted in Hebrews 2 “I will put my trust in him.”

28) The more we study the cross, the more we shall see that every question of good and evil was brought to an issue, and the immutable basis laid for perfect blessing according to what God is in righteousness and grace and majesty too, for the new heavens and new earth, wherein dwells righteousness. We come by the blessed testimony that it meets all our wants; but in contemplating it at peace, we see man in absolute sin, hating and rejecting God in grace and goodness; Satan’s full power — the disciples fled in fear, and all the world else in his power against Christ; man in absolute goodness loving the Father and obedient, glorifying God in the very place of sin where it was needed, and at all cost; we see God in perfect righteousness against sin as nowhere else, and perfect love to the sinner. Innocence was conditional blessing. This is completed in perfectness, and its value can never change. It is everlasting righteousness. Hence the blessing of the new heavens and new earth is immutable. We have had an innocent Eden; a sinful world; and shall have, besides the reign of righteousness, new heavens and a new earth wherein dwells righteousness.

29) And this is known by the Holy Ghost sent down when He had ascended on high. The new heavens and new earth wherein dwells righteousness will be the full result, while it is the manifestation of the just ground of unbelieving man’s final condemnation.

30) Christ in His lifetime uses naturally the term Father; on the cross, at the close of the hours of darkness, “my God, my God” (in dying, Father, and so before in Gethsemane); after His resurrection, Father and God: one, in His personal relationship and the Father’s delight; the other; in divine righteousness, bringing us into it.

31) The only possible sense it could have as to Him was the deliverance of His soul at that moment as a fact, from the curse He bore for us, in which He had perfectly glorified God as to our sins, and as made sin for us. But the Lord does not use it. But though He had as a fact yet to die, its bitterness and sting were past.

32) What thief would, if hung, revile another thief hung by his side? But the condemned thief did so to Christ.

33) Although the dry tree be in the full sense lifeless Israel, yet, as the remnant, so long rejecters of Jesus being the Messiah, are mixed up with the nation, they go through the sorrows in heart and spirit which come upon the nation, though not its final judgment from God. For them Christ had done that; He died for the nation. But all short of that they go through, and feel in bitter sorrow and anguish, in some sort, more than before the judgment comes, because they feel the sin that is bringing it. Hence it was that Christ, who did know the cause and looked forward to the judgment which He did go through (undergoing the oppression without apparent deliverance, for His hour was come to be reckoned with the transgressors), could enter fully into their case. Though He entered into it in love, yet the righteousness which threatened Israel was before Him.

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