Notes on the Book of Psalm
(Fourth book)
The fourth book, consisting of Pss. 90-106., his its own
distinct lineaments, which discover inspiration in their order as a whole, as
well as in the contents of each: only spiritual ignorance can fail to see both.
Psalm 90
It is "A prayer of
Moses the man of God." This is the suited introduction and finds its place here
rather than in any other among the 150, Historically it would precede all
probably; for there is no substantial ground for doubting that Moses was the
writer according to its title. Adonai is owned as Israel's dwelling-place in
all generations, from everlasting to everlasting El, turning weak man (enosh)
to dust, and saying, Return, sons of men (Adam). He is the God of creation and
of providence. But faith, that owns man's transient littleness and the power of
the divine displeasure, can also say, Return, Jehovah: how long? Their prayer
rises that Jehovah's work may appear to His servants; and His majesty on their
sons.
Psalm 91
This Psalm
introduces Messiah owning Jehovah, the God of Israel, as His God, Whose is
supreme power and faithfulness; and hence delivered at length and set on high.
"Jehovah reigneth."
The N.T. clearly intimates that Messiah takes this
place under the Most High and the Almighty, identifying both with the Jehovah
God of Israel in the face of Satan's evil and power. It is a sort of dialogue
in which Messiah in ver. 2 answers the apothegm of ver. 1 and assures Israel of
deliverance in vers. 3-8. Then Israel rejoices in vers. 9-13, and Jehovah puts
His seal to it in vers. 14-16.
Psalm
92
This is "A psalm, a song, for the sabbath day." Here the true
Sabbath, the rest of God, is anticipated when man's restless toils are over.
How suitable this song will then be needs no comment here. Blessing on earth
follows judgment. Such is O.T. order. Those that follow to Ps. 100 hang on this
title.
Psalm 93
How glorious
an opening, and stupendous the change for the earth! "Jehovah reigneth." It is
not so now. Satan is still the prince of the world, the god of this age: God
does not share his throne.
Psalm
94
It is the cry of a righteous remnant anticipating and longing
for the establishment of Jehovah's righteous rule on the earth, as the
preceding psalm proclaimed the great principles succinctly: Jehovah reigning,
not Satan as now (John 14: 30, 2 Cor. 4: 4, Eph. 2: 2, 6: 12); His testimony
very sure before His power is displayed superior to all opposition; holiness
becoming His house forever on earth, as well as in heaven. This draws out the
appeal for His vengeance on the evil then undisguised towering to heaven, and
blasphemers in pride; and its folly is exposed before their brethren that
believe not. But their own hearts take the comforts of His discipline, as yet
in vain for the Gentiles, but in faithful keeping for His own. The return of
righteousness to judgment is assured if He reign, and the impossibility of
fellowship between Himself and the throne of iniquity. Such will be the
blessedness when He brings in the First-begotten into the inhabited earth; and
such in view of it the earnest prayer of the godly Israelite.
The next
six Psalms may be viewed as completing the group which began with Ps. 93; yet
of themselves they mike an evident and well ordered progress. The first of the
six (Ps. 95) summons the people of God, in the Spirit of prophecy which
animated the godly, to rejoice in Jehovah no longer to be hidden but revealed
in Christ Who brings in salvation, glory, and rest; but no blessing is without
hearing His voice. In the second the summons goes forth beyond Israel to the
nations and peoples; as the third is the new song that is sought. The fourth
demands a new song of Israel; and the fifth is the answer. This is completed by
Ps. 100, which expresses Israel in the joy of grace, while owning their own
portion, inviting all the earth to shout aloud to Jehovah, and with enlarged
hearts welcoming into His gates with thanksgiving those whose approach they
used jealously to fend off is dogs,
Psalm
95
It will be noticed how Jehovah is worshipped as the Creator
but the God of Israel; then a warning is given from the unbelief of their
fathers in the wilderness. Their failure from of old will not debar them from
His rest tomorrow, only unbelief today.
Psalm
96
It is "ye" here to the nations, not "us" as in the preceding
psalms. Yet Jehovah holds to His ordered place on earth, and the peoples are
invited to the courts of His sanctuary, then indeed a house of prayer for all
the peoples.
Psalm 97
Such is
the song in reply. It is the earth rejoicing through the execution of divine
judgments because Jehovah reigns in that day. Zion rejoices on hearing, and
Judah's daughters too; a blessed trait in it, for naturally how different had
all been! So the heavens here declare Jehovah's righteousness; the earth
certainly was far from it, though we, Christians, know it still more gloriously
in Him Who is on the Father's throne.
Psalm
98
This is the call on Israel for a new song, though all the
earth is to shout to Jehovah thereon, as Zion was glad when all the peoples saw
His glory to the shame of idolatry. Here the sea too, the world, the rivers,
and the hills all rejoice at His coming to judge the earth, Who is Jehovah the
King.
Psalm 99
This is
Israel's song in answer. Jehovah is great in Zion, and executes judgment and
righteousness in Jacob. He sits between the cherubim. All the peoples therefore
are to praise His name. As in the early days of the people, so yet more at the
end of the age will He answer those that call on Him, while punishing their
doings: not then one or two here and there, but "so all Israel shall be saved."
"Thy people also shall be all righteous" in that day. Jehovah's hand is not
shortened that it cannot save, neither His ear heavy that it cannot hear.
Psalm 100
Its title is "A
psalm of thanksgiving," and how just! Here Israel calls to universal
thanksgiving; no churlishness to the Gentile more. Jehovah's mercy enjoyed
makes His people bountiful.
The previous group of psalms anticipated
in the Spirit of Christ, the revelation of Jehovah to the joy of His people and
the nations, indeed of all the earth. The last of them demonstrates the great
change by divine grace, when Israel will welcome the Gentiles to His courts,
not only without jealousy, but with all their hearts. A fresh cluster now
follows.
Psalm 101
This psalm
introduces the Messiah again; but now as the true David, and Solomon too,
singing of mercy and judgment on taking His house and kingdom to be ordered in
righteousness unswervingly It is entitled "A psalm of David."
Psalm 102
This psalm is "A prayer of the
afflicted one when he is overwhelmed, and before Jehovah poureth out his
complaint." It is as full of interest, as of moment incalculable. The Epistle
to the Hebrews (Heb. 1: 10-12) quotes it to prove that the O.T. regards Christ
the Son of God as Jehovah, Ps. 45 having just been alleged in proof of His
Godhead, and in both psalms by the God of Israel Himself. Yet it is Messiah's
depth of humiliation which gives occasion to this expression of His divine
glory. Out of that depth the Son contrasts His own wasting away in trouble with
the permanence of Jehovah, with the certainty of Zion's rise from ruin, and the
fulfilment of hope in the glorious morrow, when the peoples shall be no longer
rebellious but gathered together to serve Jehovah. But when Messiah renews His
cry of borrow, the Father declares that the holy Sufferer is no less than
Himself, Jehovah the Creator, Who will change the creature as of old He made
it, and is destined yet to have the sons of His servants abiding, and their
seed established before Him. The comment of inspiration is as wondrous as the
Psalm: none but the Holy Spirit could have given either; and both are worthy of
Him to whom they testify.
Psalm
103
This psalm celebrates the fruit of blessing by the Israel of
God in that day. For them, as for us now, Messiah's sufferings produced endless
praise. It begins with the individual, as always, "every one that is written in
the book." It follows up the forgiveness of all iniquities with the healing of
all diseases; for the age of habitable earth to come will enjoy the full power
of Messiah, of which miracles (when He was here or afterwards) were but
samples. Then it rises to His ways as well as acts, not as of old partially
made known, but attested in all the extent and display of His kingdom. For it
is not only Jehovah's mercy from everlasting to everlasting on those that fear
Him, but His throne is established in the heavens, and His kingdom rules over
all. Hence His angels, His hosts, and all His work, are to bless Jehovah
everywhere; as his own soul did, and so it concludes. Could this psalm be with
such propriety anywhere but here, immediately after Ps. 102? Inspiration
arranged as it wrote; the profit of both is lost by incredulity through vain
confidence in man and his thoughts.
Psalm
104
This is the connected and dependent outburst of praise, with
a similar beginning ("of David" excepted), and here therefore in due place. The
theme is Jehovah supreme over creation, the chiefdom in Col. 1: 15 asserted of
Christ and this on evident and conclusive ground, because by (ejn, in virtue
of) Him were created all things (ta; p. the universe), those in the heavens and
those on the earth, the visible and the invisible, whether thrones, etc. The
whole of them has been created through Him and for Him; and He is before all
things; and the universe by Him subsists together. As the preceding psalm
celebrated what Jehovah-Messiah is to Israel, from the individual widening out
and upward, so this definitely views creation blessed after long bondage and
growing vanity through sin, but now delivered through the Second man. So the
scriptures show, when sinners shall be consumed out of the earth and wicked
persons be no more. This result rationalism deprecates irreverently and
unintelligently as "a glow of passion." For man, not God, fills the unbelieving
mind to the exclusion of His glory. But in the end of the age the darnel shall
be rooted out, instead of growing together with the wheat as now. And this is
meet and due to God: even those punished will own it vainly for their lot in
that day.
This book closes with the next two psalms which are an
evidently antithetical pair, each by a different route tending, and
contributing, to the end of Jehovah, His mercy in saving Israel to His own
praise.
Psalm 105
"Give thanks
unto Jehovah," etc.
This recounts the good ways of Jehovah in grace with
His people according to His promises, that they might keep His statutes and
observe His laws.
Psalm 106
"Praise ye Jah." "Blessed [be] Jehovah God of Israel from the everlasting and
into the everlasting! And let all the people say, Amen Hallelujah (Praise ye
Jah)." This confesses the evil works of Israel in ungrateful forgetfulness,
rebellion, and idolatry. Yet Jehovah's ear is open to their repentant cry, as
His hand to deliver; hence their prayer to "Jehovah our God," "Save us," and
"gather us from among the Gentiles" to give thanks to His holy name and to
triumph in His praise, as will surely be at the end of this age.
In
Ps. 105 only divine goodness appears to Israel, and His judgments on their
enemies, ending in Hallelujah. In Ps. 106, which begins and ends with
Hallelujah, we have only Israel's evil ways confessed but divine mercy on their
cry; as the ground for salvation and deliverance from among the Gentiles to
triumph in Jehovah's praise. Ps. 103 had the last title.