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Introduction Book 1 Psalm 1 Psalm 2 Psalm 3 Psalm 4 Psalm 5 Psalm 6 Psalm 7 Psalm 8 Psalms 9 and 10 Psalm 11 Psalm 12 Psalm 13 Psalm 14 Psalm 15 Psalm 16 Psalm 17 Psalm 18 Psalm 19 Psalm 20 Psalm 21 Psalm 22 Psalms 23 and 24 Psalm 25 Psalm 26 Psalm 27 Psalm 28 Psalm 29 Psalm 30 Psalm 31 Psalm 32 Psalm 33 Psalm 34 Psalm 35 Psalm 36 Psalm 37 Psalm 38 Psalm 39 Psalm 40 Psalm 41 Book 2 Psalms 42, 43 Psalm 44 Psalm 45 Psalm 46 Psalm 47 Psalm 48 Psalm 49 Psalm 50 Psalm 51 Psalm 52 Psalm 53 Psalm 54 Psalm 55 Psalm 56 Psalm 57 Psalm 58 Psalm 59 Psalm 60 Psalm 61 Psalm 62 Psalm 63 Psalm 64 Psalm 65 Psalm 66 Psalm 67 Psalm 68 Psalm 69 Psalm 70 Psalm 71 Psalm 72 Book 3 Psalm 73 Psalm 74 Psalm 75 Psalm 76 Psalm 77 Psalm 78 Psalm 79 Psalm 80 Psalm 81 Psalm 82 Psalm 83 Psalm 84 Psalm 85 Psalm 86 Psalm 87 Psalm 88 Psalm 89 Book 4 Psalm 90 Psalm 91 Psalm 92 Psalm 93 Psalm 94 Psalm 95 Psalm 96 Psalm 97 Psalm 98 Psalm 99 Psalm 100 Psalm 101 Psalm 102 Psalm 103 Psalm 104 Psalm 105 Psalm 106 Book 5 Psalm 107 Psalm 108 Psalm 109 Psalm 110 Psalm 111 Psalm 112 Psalm 113 Psalm 114 Psalm 115 Psalm 116 Psalm 117 Psalm 118 Psalm 119 Psalm 120 Psalm 121 Psalm 122 Psalm 123 Psalm 124 Psalm 125 Psalm 126 Psalm 127 Psalm 128 Psalm 129 Psalm 130 Psalm 131 Psalm 132 Psalm 133 Psalm 134 Psalm 135 Psalm 136 Psalm 137 Psalm 138 Psalm 139 Psalms 140-143 Psalm 144 Psalm 145 Psalm 146 Psalm 147 Psalm 148 Psalm 149 Psalm 150 |
The complaint and confidence of the remnant
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.* 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. Psalm 31 the expression of the Spirit of Christ, though His own relationship as Son was differentThis, 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.* 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. |
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