Psalms

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.* 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 union** 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.
{*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.
**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.)}

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);* 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.
{* 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.}

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.* (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.**
{* But they are viewed as in the last days with the judgment at hand.}
{** Peter makes the same distinction, 1 Peter 3:14; 4:14.}