The Book of Psalms has evidently a peculiar character. It is not the history of God’s people, or of God’s ways with them, nor is it the inculcation of positive doctrines or duties, nor the formal prophetic announcement of coming events. Many important events, doubtless, are alluded to in them, and they are immediately connected with various prophetic revelations (as, indeed, with precepts and all the other parts of the divine word to which I have just referred); but none of these form the true character of the book itself. The subjects too, of which the various parts of scripture I refer to treat, necessarily find their place in the thoughts expressed in the Psalms. But the Psalms do not directly treat of them.
The Psalms are almost all the expression of the sentiments produced in the hearts of God’s people by the events (or I should speak more correctly if I said, prepared for them in the events), through which they pass, and indeed express the feelings, not only of the people of God, but often, as is known, those of the Lord Himself. They are the expression of the part the Spirit of God takes, as working in their hearts, in the sorrows and exercises of the saints. The Spirit works in connection with all the trials through which they pass, and the human infirmity which appears in those trials; in the midst of which it gives thoughts of faith and truth which are a provision for them in all that happens. We find in them consequently the hopes, fears, distress, confidence in God, which respectively fill the minds of the saints—sometimes the part which the Lord Himself takes personally in them, and that, occasionally, exclusive of all but Himself, the place which He has held that He might so sympathise with them. Hence a maturer spiritual judgment is required to judge rightly of the true bearing and application of the Psalms than for other parts of scripture; because we must be able to understand what dispensationally gives rise to them, and judge of the true place before God of those whose souls’ wants are expressed in them; and this is so much the more difficult as the circumstances, state, and relationship with God, of the people whose feelings they express are not those in which we find ourselves. The piety they breathe is edifying for every time; the confidence they often express in God in the midst of trial has cheered the heart of many a tried servant of God in his own. This feeling is carefully to be preserved and cherished; yet it is for that very reason so much the more important that our spiritual judgment should recognise the position to which the sentiments contained in the Psalms refer, and which gives form to the piety which is found in them. Without doing this, the full power of redemption and the force of the gospel of the grace of God is lost for our own souls; and many expressions which have shocked the christian mind, unobservant of their true bearing and application, remain obscure and even unintelligible.
The heart that places itself in the position described in the Psalms returns back to experiences which belong to a legal state, and to one under discipline for failure and trial in that state, and to the hopes of an earthly people. A legal and, for a Christian, unbelieving state is sanctioned in the mind: we rest content in a spiritual state short of the knowledge of redemption; and while we think to retain the Psalms for ourselves, we keep ourselves in a state of soul in which we are deprived of the intelligence of their true use and our own privileges, and become incapable of the real understanding of, and true delight in, the Psalms themselves; and, what is more, we miss the blessed and deeply instructive apprehension of the tender and gracious sympathies of Christ in their true and divinely given application. The appropriating spirit of selfishness does not learn Christ as He is, as He is revealed, and the loss is really great. There are comforts and ministrations of grace for a soul under the law in the Psalms, because they apply to those under the law (and souls in that state have been relieved by them); but to use them in order to remain in this state, and to apply them prominently to ourselves, is, I repeat, to misapply the Psalms themselves, lose the power of what is given to us in them, and deprive ourselves of the true spiritual position in which the gospel sets us. The difference is simple and evident. Relationship with the Father is not, cannot be, introduced in them, and we live out of that if we live in them, though obedience and confiding dependence be ever our right path.
I purpose in this study of the Psalms to examine the book as a whole, and each of the Psalms, so as to give a general idea of it. The most profitable manner of doing this (though the character of the Book of Psalms renders it more difficult here) will be, as I have attempted in the books we have already considered— to give the meaning and object of the Spirit of God, leaving the expression of the precious piety which it contains to the heart that alone is capable of estimating it, namely, one that feeds on Jesus through the grace of the Spirit of God.
The Psalms, and the workings of the Spirit of God expressed in them, belong properly in their application and true force to the circumstances of Judah and Israel, and are altogether founded on Israel’s hopes and fears: and, I add, to the circumstances of Judah and Israel in the last days, though as to the moral state of things those last days began with the rejection of Christ. The piety and confidence in God with which they are filled find an echo, no doubt, in every believing heart, but this exercise, as expressed here, is in the midst of Israel. This judgment, of which the truth is evidently demonstrated by the reading of the Psalms themselves, is sanctioned by the Apostle Paul. He says, after citing the Psalms, “Now we know that whatsoever things the law saith, it saith to them who are under the law.”
The Psalms then concern Judah and Israel, and the position in which those who belong to Judah and Israel are found. Their primary character is the expression of the working of the Spirit of Christ as to, or in, the remnant of the Jews13 (or of Israel) in the last days. He enters into all their sorrows, giving expression to their confessions, their confidence of faith, their hopes, fears, thankfulness for deliverances obtained—in a word, to every exercise of their hearts in the circumstances in which they find themselves in the last days; so as to afford them the leading, the sanction, and the sympathy of the Spirit of Christ, and utterance to the working of that Spirit in them and even in Christ Himself. In addition to this, the Psalms present to us the place which Christ Himself when on earth took among them, in order to their having part in His sympathies, and to make their deliverance possible, and their confidence in God righteous, though they had sinned against Him. They do not as the Epistles, reason on the efficacy of His work; but in the Psalms which apply to Him, present His feeling in accomplishing it. They intimate to us also the place He took in heaven on His rejection, and ultimately on the throne of the kingdom; but, save His present exaltation (which is only mentioned as a fact necessary to introduce, and to give the full character to Israel’s ultimate deliverance), all that is revealed of the Lord in this His connection with Israel is expressed, not in narration, but in the utterance of His own feelings in regard to the place He is in, as is the case with the remnant themselves. This feature it is which gives its peculiar character and interest to the Psalms.
They teach us thus that Christ entered into the full depths of suffering which made Him the vessel of sympathising grace with those who had to pass through them—and that as seeing and pleading with God in respect of them. In the path of His own humiliation, He got the tongue of the learned to know how to speak a word in season to him that was weary. They were sinners, could claim no exemption, count on no favour which could deliver and restore. They must, if He had not suffered for them, have taken the actual sufferings they had to undergo in connection with the guilt which left them in them without favour. But this was not God’s thought; He was minded to deliver them, and Christ steps in in grace. He takes the guilt of those that should be delivered. That was vicarious suffering as a substitute. And He places Himself in the path of perfect obedience and love in the sorrow through which they had to pass. As obedient, He entered into that sorrow so as to draw down, through the atonement, the efficacy of God’s delivering favour on those who should be in it, and be the pledge, in virtue of all this, of their deliverance out of it as standing thus for them, the sustainer of their hope ‘n it, so that they should not fail.
Still, they must pass through sorrow, according to the righteous ways of God, in respect of their folly and wickedness, and to purify them inwardly from it. Into all this sorrow Christ entered, as He also bore their sins, to be a spring of life and sustainer of faith to them in it, when the hand of oppression should be heavy without, and the sense of guilt terrible within, and hence no sense of favour, but that One who had assured to them and could convey this favour had taken up their cause with God, and passed through it for them. The full efficacy indeed of His work in their deliverance, in that one Man’s dying for the nation, will not be known by them till they look on Him whom they have pierced. They are purposely left (and especially the remnant, because of their integrity; for the rest will join the idolatrous Gentiles for peace’ sake) in the depth of trial, which, as ways of God in government, brings them through grace to the sense of their guilt in a broken law and a rejected and crucified Messiah, that they may truly know what each of them is, and bow before an offended Jehovah in integrity of heart, and say,” Blessed be he that cometh in the name of Jehovah.”
But, though the deliverance and a better salvation be not to come till then, still, in virtue of the work wrought to effect it, Christ can sustain and lead on their souls to it; and that is just what is done in these Psalms. These are His language to, or rather in, their souls when they are in the trouble—sometimes the record of how He has learned it. Hence too, souls yet under the law find such personal comfort under them. Let not any soul, let me remark in passing, suppose that deep heart-interest in these sorrows of Christ is lost by passing from under the law to be under grace. There is immense gain. The difference is this—instead of using them merely selfishly (though surely rightly) for my own wants and sorrows, I, when under grace, enter in adoring contemplation and joyful love into all Christ’s sorrows, in the deeper competency given by His Spirit dwelling in me. I go back now in peace, as He is on high, and I trace with divinely given interest and understanding (whatever my measure) all the sorrows through which He passed when here, tracing this “path of life “in love to us across a world of sin and woe, glorifying God in it, through death itself, to the righteous glory in which He now is. Christ comforted His disciples in John 14, though not indeed as under law; but He says at the close, “If ye loved me, ye would rejoice because I said, I go to the Father.” Under law the Psalms may comfort us in profitable distress; under grace we enjoy them as loving Christ and with divine intelligence.
But to return. The great foundation which had to be laid to make sympathy possible was, that Christ did not escape where the remnant of Israel will,14 because He must suffer the full penalty of the guilt and evil, or He could not righteously and for God’s glory deliver them. Thus Christ must pass personally fully through the sorrow as He did in spirit; and besides that, make atonement for the guilt. He passed through it, save in atonement work, near to God; and makes all the grace and favour of God towards Him, all that He found God to be for Him in sorrow, available, through the atonement, to those who should come to be in it, that they might thus have all the mind of God towards them in grace in that case to use when they found themselves in it, even though in darkness. If it be said, How can they when they have not yet learned that God is for them in the atonement? These Psalms, entering into every detail, are precisely the means of their doing so according to Isaiah 50, as already referred to. In truth, many Christians are in this state. They cling to promise, feel their sins, are comforted by hope, see the goodness of God, use the Psalms as suiting them, and do not know redemption nor peace.
The Psalms, then, belong properly to Israel,15 and in Israel to the godly remnant. This is the first general principle, which the word itself establishes for us, as we have seen stated by Paul—What they say, they say to those under the law.
In examining the Psalms themselves, we shall find other elements of this judgment, which are very clear and positive. The Psalms distinguish (Psalm 73) and commence by distinguishing (Psalm 1) the man who is faithful and godly, according to the law, from the rest of the nation. “The ungodly are not so,” nor shall they “stand in the congregation of the righteous.” Indeed, Isaiah teaches the same truth doctrinally just as strongly.16 Their characteristic subject is the true believing remnant, the righteous in Israel (Psalm 16:3 and many others). It is, therefore, the portion and hope of Israel which are in view in them. In Psalm I this is definitely and distinctly presented. But it is the hope of a remnant, whose portion is from the commencement distinguished in the most marked way from that of the wicked.
Again, it is evident (and it is the second general principle I would notice), that it is the Spirit of Christ, the Spirit of prophecy, which speaks. That is to say, it is the Spirit of Christ interesting Himself in the condition of the faithful remnant of Israel. This Spirit speaks of things to come as if they were present, as is always the case with the prophets. But this does not make it the less true that it is a spirit of prophecy which speaks of the future, and which in this respect often resumes its natural character. But if the Spirit of Christ is interested in the remnant of Israel, Christ’s own sufferings must be announced, which were the complete proof of that interest, and without which it would have been unavailing. And we find, in fact, the most touching expressions of the sufferings of Christ, not historically, but just as He felt then, expressed as by His own lips at the moment He endured them.17 It is always the Spirit18 of Christ that speaks, as taking part Himself in the affliction and grief of His people, whether it is by His Spirit in them or Himself for them, as the sole means in presence of the just judgment of God, of delivering a beloved though guilty people. Hence we see the beautiful fitness of the language of the Psalms in a point I shall touch upon farther on. In the Psalms which speak properly of atonement Christ is alone, and thus His work is secured. In those which speak of sufferings not atoning in their nature, even though they go on up to death, parts may be found personally applicable to Christ, because He did personally and individually go through them, but in other parts of the same Psalms the saints also are brought in because they will have a share in them, and thus His personal sufferings are presented to us, but His sympathy too is secured.
Another principle connects itself with this, which gives the third great characteristic of the Psalms. The sins of the people would morally hinder the remnant’s having confidence in God in their distress. Yet God alone can deliver them, and to Him they must look in integrity of heart.
We find both these points brought out: the distresses are laid before God, seeking for deliverance; and integrity is pleaded and the sins confessed at the very same time. Christ, having come into their sorrows, as we have seen, and made atonement, can lead them in spite of their sins and about their sins, to God. They do not indeed know at first perhaps the full forgiveness, but they go in the sense of grace as led by Christ’s Spirit, (and how many souls are practically in this state!)19 in expressions provided in these very Psalms, to the God of deliverances, confessing their sins also. They “take with them words and return to the Lord.” Forgiveness also is presented to them. The Spirit of Christ being livingly in them (that is, as a principle of life), and fixing the purpose of their heart, they can, through confessing their sin, plead unfeignedly their integrity and fidelity to God. But the thought of mercy everywhere precedes that of righteousness as their ground of hope. In substance, all this is true of every renewed soul who has not yet found liberty, the liberty obtained by known redemption. The Psalms, unless certain praises at the close of the book and the end of some others, are never the expression of this liberty: and even when the expression of it is found, it is that of earthly deliverance or forgiveness.
In sum, then, the Psalms are the expression of the Spirit of Christ, either in the Jewish remnant (or in that of all Israel), or in His own Person as suffering for them, in view of the counsels of God with respect to His elect earthly people. And since these counsels are to be accomplished more particularly in the latter days, it is the expression of the Spirit of Christ in this remnant in the midst of the events which will take place in those days, when God begins to deal again with His earthly people. The moral sufferings connected with those events have been more or less verified in the history of Christ on the earth; and whether in His life, or, yet more, in His death, He is linked with the interests and with the fate of this remnant. In Christ’s history, at the time of His baptism by John, He already identified Himself with those that formed this remnant; not with the impenitent multitude of Israel, but with the first movement of the Spirit of God in these “excellent of the earth,” which led them to recognise the truth of God in the mouth of John, and to submit to it. Now it is in this remnant that the promises made to Israel will be accomplished; so that, while only a remnant, their affections and hopes are those of the nation. On the cross, Jesus remained the only true faithful one before God in Israel—the personal foundation of the whole remnant that was to be delivered, as well as the accomplisher of that work on which their deliverance could be founded.
There are some further general observations on a point to which I have already alluded, which, while in a great measure they are drawn from the Psalms themselves, yet, through the light the Gospels also cast on it, may aid us in seeing the spirit of the whole book, and entering into the purport of many psalms in detail. I mean the sufferings of Christ. We have seen in general already that the book brings before us the remnant, its sorrows, hopes, and deliverance, and Christ’s association with them in all these. He has entered into their sorrows, will be their deliverer, and has wrought the atonement which lays the foundation of their deliverance, as it does of the deliverance of any living soul—but He died for that nation. Of course His own perfection shines out in this; but here we are to look for its connection with Israel and the earth, though His personal exaltation to heaven be mentioned, from which their final deliverance flows. We are not, however, to look for the mystery of the assembly, which at this time was hid in God, nor for Christ viewed in His associations with the assembly. The Psalms furnish most exquisitely all the earthly experiences of Christ and His people which the Spirit of Christ would bring before us. We must look to the New Testament (as in Philippians, for example, and elsewhere) to find the heavenly ones of those He has redeemed.
Now Christ passed through every kind of moral suffering the human heart can go through, was tempted in all points like as we are, sin apart. Nor can anything be more fruitful in its place (for it must not be too long dwelt on in itself, and entirely separated from the divine side of His character, or it becomes profitless or hurtful, because really fleshly sentiment), than to have the heart engaged in contemplating the sorrows of the blessed Redeemer. Never were any like His. But the Psalms will bring them before us, and I refrain from entering on them here. In these introductory remarks, I can only shortly refer to the principles on which, and the positions in which, He suffered. There are, I think, three. He suffered from man for righteousness and love, for the testimony He bore in that which was good, in which He bore testimony to, and revealed, God: He suffered from God for sin. These two distinct characters of suffering are very simple and plain to every believer’s mind. The third kind of suffering supposes somewhat more attention to scripture. It is said of Jehovah’s ways with Israel, “In all their affliction he was afflicted, and the angel of his presence saved them.” This was (as to the last part, yet will be) most especially fulfilled in Christ, Jehovah come as man in the midst of Israel. But the sufferings of Israel, at least of the remnant of the Jewish portion of the people, take a peculiar character at the close. They are under the oppression of Gentile power, in the midst of utter iniquity in Israel, yet are characterised by integrity of heart (indeed, this is what makes them the remnant), but conscious of, for that very reason, and suffering under, the present general consequences of sin under the government of God and the power of Satan and death. The deliverance which frees them from it not being yet come, the weight of these things is on their spirits. Into this sorrow Christ has also fully entered.
During His whole life, up even to death itself. He suffered from man for righteousness’ sake (see, in connection with this, Psalm 2 and others). Besides this, on the cross He suffered for sin, drank the cup of wrath for sin, the cup His Father had given Him to drink. But besides these two kinds of suffering He bore in His soul, at the close of His life (we may say from after the paschal supper), all the distress and affliction under which the Jews will come through the government of God—not condemnation, but still the consequence of sin. No doubt He had anticipated, and, so far felt it, as in John 12 the coming cross; but now He entered into it. It was, as to the point we are now on, as He said, apostate Israel’s hour then and the power of darkness. But He was still looking to His Father in the sense of faithfulness. Nor was He yet forsaken of God. He could still look to man’s watching with Him. What could watching do when divine wrath was upon Him? But the distinctive character of these kinds of suffering is clearly seen if we, as taught of God, weigh the psalms which speak of them respectively. Thus we shall see that, when He suffers from man, He looks, as speaking by His Spirit in and for Israel, for vengeance on man. Others too are then often seen to suffer with Him. When He suffers from God, He is wholly alone, and the consequences are unmingled blessing and grace. As to suffering from man, we can have the privilege of so suffering, having the fellowship of His sufferings. In suffering from God as under wrath, He did so that we might never have the least drop whatever of that cup; it would have been our everlasting ruin. In the sufferings He underwent under Satan’s power, and darkness, and death, when not yet actually drinking the cup of wrath, besides what was due to the majesty of God in view of this (see Heb. 2:10), He suffered to sympathise with the Jews in their afflictions, which they come into through their integrity and yet in their sins. Every awakened soul under the law will find comfort in this. All these sufferings are entered into in the Psalms as to Christ and as to Israel. But the Jews passed into utter ruin, and loss of all the promises (save sovereign grace), and the remnant into their place of trial and sorrow as such, by the rejection of Messiah.
It is to be remembered that, though all three principles of suffering are essentially different, and all very clear and important in their character, at the close of Christ’s life all coalesced and united in the sorrows of His last hours—save that I doubt not, in coming out of Gethsemane, the pressure of Satan’s power on His spirit had been gone through and was over, but on the cross He suffered from man for righteousness, and from God for sin only. I am persuaded that this last, when fully on His soul, was too deep to leave it possible for the other or anything else to be much felt.
Having made these general observations, which appeared to me necessary to understand the book, we will now examine, with the Lord’s help, its contents; and may He indeed guide both myself and my reader in doing it! If it does depict Christ’s sufferings and His interest in His people on earth, it behoves us to search into it reverently, yet with child-like confidence, and to wait—as indeed we ever should—upon His teaching, that we may be led and taught in our search. That which speaks of what He felt should be touched with confiding love, but with holy reverence.
It is generally known that the Psalms are divided into five books, the first of which ends with Psalm 41; the second, with Psalm 72; the third, with Psalm 89; the fourth, with Psalm 106; and the fifth, with Psalm 150. Each of these books is distinguished, I doubt not, by an especial subject. Our examination of the Psalms contained in each will give the fullest insight into the character of the several books; but it may be well to give here a general notion of their contents.
The subject of the first book is the state of the Jewish remnant before they have been driven out of Jerusalem, and hence of Christ Himself in connection with this remnant. We have more indeed of the personal history of Christ in the first than in all the rest. This will be readily understood, as He was thus going in and out with the remnant, while yet associated with Jerusalem. I use Jewish here in contradistinction with Israel or the whole nation.
In the second book, the remnant are viewed as cast out of Jerusalem (Christ, of course, taking this place with them and giving its true place of hope to the remnant in this condition). The introduction of Christ, however, restores them, in the view of prophecy, to their position in relationship with Jehovah as a people before God (Psalms 45, 46). Previously, when cast out, they speak of God (Elohim) rather than Jehovah, for they have lost covenant blessings; but by this they learn to know Him much better. I doubt not, the history of Christ’s life afforded occasion to His entering into the practical personal sense of this condition of the people, though, of course, less historically His place in general. In Psalm 51 the remnant own the nation’s (more precisely the Jews’) guilt in rejecting Him.20
In the third book we have the deliverance and restoration of Israel as a nation, and God’s ways towards them as such (Jerusalem, at the close, being the centre of His blessing and government). The dreadful effect of their being under the law, and the centring of all mercies in Christ are brought out in Psalms 88 and 89, closing with the cry for the accomplishing of the latter. Electing grace in royalty for deliverance, when all was lost, is presented in Psalm 87.
In the fourth, we have Jehovah at all times the dwelling-place of Israel. Israel is delivered by the coming of Jehovah. It may, in its main contents, be characterised as the bringing in the Only-begotten into the world. Jehovah having been always Israel’s dwelling-place, they look for His deliverance. For this the Abrahamic and millennial names of God, Almighty and Most High, are introduced. And where is He to be found? Messiah says, “I seek them in Jehovah, the God of Israel.” There He is indeed found. Thus there will be judgment on the wicked, and the righteous delivered. The full divine nature of Messiah, once cut off, is brought in to lay the ground for His having a part in the latter-day blessings, though once cut off. He is the unchangeable living Jehovah, the Creator. Then comes blessing on Israel, creation, judgment of the heathen, that Israel might enjoy the promises. But it is the same mercy which has so often spared them.
The last book is more general, a kind of moral on all, the close being triumphant praise.
Having spoken of the details of their restoration, through difficulties and dangers, and God’s title to the whole land, the wickedness of the antichristian tool of the enemy, the exaltation of Messiah to Jehovah’s right hand till His enemies are made His footstool, and the earthly people made willing in the day of His power—we have then a rehearsal of God’s ways, a commentary on the whole condition of Israel and what they have passed through, and the principles on which they stand before God, the law being written in their hearts.
Then the closing praises.
As this rapid sketch will have shewn (and the details I shall now enter on will shew more clearly still), there is far more order in the Psalms than is generally supposed by those who take them up as each an isolated ode to serve as the expression of individual piety. They are not connected, it is true, in one continuous discourse or history, as other parts of scripture may be; but they express in a regular and orderly way distinct parts of the same subject; that is, as we have seen, the state of the remnant of the Jews or Israel in the latter day, their feelings, and Messiah’s association with them. These topics are treated in the most orderly way. The Spirit of God, who has superintended the structure, as He has inspired the contents of the whole scripture, has stamped the unequivocal traces of His hand on this especial part of it. Who collected these divine songs, the work of diverse authors, and written at different epochs, I do not pretend to say. This the learning of divines may discuss; but the result cannot, I think, leave a doubt on the mind of any one who enters into their purport as to whose power wrought in it.
I have already noticed generally the subject of each of the five books. The distinction of subject I found in them had led me to divide the whole Book of Psalms in the same way, before my attention had been drawn to the well-known fact of its being so divided in the Hebrew Bible. But this principle of order is carried out also in the details of each of the books. This order in the first book, and the contents of the psalms which compose it, are now to occupy us. It is, perhaps, the most complete in the general and characteristic view it gives of the subjects treated of in the Psalms, and so far the most interesting. The others naturally pursue more the details which carry out the general idea thus given.
It will be remarked that the following principle runs through it, and indeed, more or less, the others when it is applicable:— some great truth or historical fact is brought forward as to Christ or the remnant, or both, and then a series of psalms follows, expressing the feelings and sentiments of the remnant in connection with that truth or fact.