This book, in its general result, is a progress, historically and morally, upon the previous. As observed by others, it is the bringing of the First-begotten into the world, and it is noticeable for the renewed prominence given to the name Jehovah.' The fact, also, that Adonay ' is but once appealed to, is in marked contrast to the other books, and shows that deliverance is not the point principally in question. The only other occasion in which Shadday' is introduced is also in this book. (Psalm 91.) It may be called the book of public government, and be divided, perhaps, into three great parts. Psalms 90.-92. are meditations on this divine government, in respect of man as such in Israel, of Messiah, of the ways and counsels of Jehovah. Then follows Psalm 93., which is a sort of connecting link with the second part, (Psalms 94.-100.) These latter set forth that Jehovah is coming, and come to reign. The next two (Psalms 101., 102.) give us Messiah's principles of rule, and the fact of His humiliation, which could alone form a divine basis for it in the glory of His Person. These introduce the four that follow (Psalms 103.-106.), giving His praises in the midst of and in identity with His people—the results in praise and blessing.
90.— An appeal to Adonay (the only time in this book Psalm 97:66The heavens declare his righteousness, and all the people see his glory. (Psalm 97:6) is another form of the word) begins the book, and distinguishes this psalm up to verse 12. He is eternally 'El,' supreme in holiness, and governmentally dealing with them for their sins; so that they are consumed by His anger, cut off and fly away. Yet was He ever their dwelling-place and their resource. (Cf. vv. 1-12.) Then their heart rises up to address Him by His name of predilection, in relationship with His servants. The change of name is especially beautiful here. There is hope in Jehovah's loving-kindness, in spite of their sins; and that, now that they have turned to Him, their terrible and long-continued affliction may be but the measure of their joy and gladness. If He works and manifests His glory, the work of their hands will be established. No longer will their strength be labor and vanity (v. 10), and their years but a passing thought. (v. 9.)
Jehovah, 2; Elohim, 1; El, 1; Adonay, 1.
NOTE.— how in this and the following psalm the first man and the second Man are considered, before the songs, which celebrate complete blessing, are introduced.
91.— 'Elion,' the Most High, supreme in government and blessing, Shadday, the Almighty, complete in power to accomplish His promises, is about to enter again into public and definite relations with man; but the great question is, With what man? With Him that dwells in the secret place of the Most High—He shall abide under the shadow of the Almighty. Who can take up such a challenge? Who can respond to such condition? There is but One, and He says of Jehovah, My Elohim, I will confide in (v. 2.) To Mm the Spirit testifies of perfect protection and deliverance (vv. 3-8) in the midst of dangers on every hand. Faith, that of the tried and faithful Remnant, adds its testimony likewise. Angels shall keep Him, so that even His foot shall not be bruised: though in His power He shall tread upon tire lion and the adder, the young lion and the dragon, i.e. upon the whole strength of the enemy, open and fierce, as well as in its forms of subtlety and venomous deceit. (vv. 9-13.) Then Jehovah speaks, confirming the testimony of the Spirit and of the faith of the Remnant, and declaring, Because he hath set his love upon Me, therefore will I deliver him.' (vv. 14-16.) Answer to His petitions—deliverance when in trouble, satisfaction with length of days, and honor, shall be granted Mm of Jehovah. We have here, surely, the day of Messiah's trouble, not that of His power, though there is testimony to His power. (v. 13.) It was this which gave such point to the tempter's subtle craft in quoting verse 12 to the blessed Lord. It was in a rugged scene, and amid the fiercest beasts, that angelic tare was pledged to the beloved Saviour. This was proper to Israel's experience, and, therefore, Israel's faith here witnesses of it. To a godly Israelite, what moment might have seemed more favorable for the fulfillment of this promise? But man, not merely national Israel, was the question in the wilderness of the temptation. Therefore in perfect dependence, but in absolute and divine wisdom, the Lord replies from Deut. 6. and 8. It is noticeable that in the Spirit's direct testimony (vv. 3-8), as well as in Jehovah's declaration (vv. 14-16), nothing is said of the angels' ministry. Jehovah Himself is His immediate Succorer, and responds explicitly, in verse 14, to the cry of the believing people, in Psalm 20:11<<To the chief Musician, A Psalm of David.>> The Lord hear thee in the day of trouble; the name of the God of Jacob defend thee; (Psalm 20:1), Jehovah answer thee in the day of trouble; the name of the God of Jacob protect thee '—' set thee up on high.' (See note in J. N. D.'s N. T.) The same word is used in both instances, and affords further proof that the day of trouble is specially viewed here. This setting-up on high was surely accorded, then, to the humbled Messiah, but in another scene than earth. The psalm speaks of His exaltation on earth, for which He awaits another day, when He takes it with His people, and as answered from the heavens of His holiness. (Psalm 20:66Now know I that the Lord saveth his anointed; he will hear him from his holy heaven with the saving strength of his right hand. (Psalm 20:6).)
Jehovah, 2; Elohim, 1; Elion, 2; Shadday, 1.
NOTE—The absence of appeal to Adonay is significant. Adonay is the Deliverer of His people, executing judgment on the wicked. It is not in this way the Lord sought deliverance in the days of His flesh; nor is this, indeed, the special point of the psalm. It presents deliverance in divine favor, because of delight in the moral beauties and excellences of the beloved Object. The true manhood of Christ is prominent here; but He it is who takes the initiative in goodness (see vv. 1, 2, 9, 14), a prerogative of Deity alone. Thus the Israel of God, in the latter day, will find that One has preceded them in trusting Jehovah for deliverance out of trouble—even their Messiah, and that the promises of security and exaltation have been secured to Him, and, therefore, to them.
92.— Meditations on man's state under government, and on Messiah in the day of trouble, have been before us in the previous psalms. Now the work s and counsels of Jehovah are presented, as evidenced by the retribution that falls on the wicked, and the prosperity that attends the righteous. It is a theme for the Sabbath-day, Messiah being specially introduced. (vv. 10, 11.) The psalmist begins the day with the memory of the loving-kindness of Jehovah, whom he celebrates as Elion,' and his nights close with the witness of His faithfulness. (vv. 1, 2.) The destruction of the wicked proves the supremacy of Jehovah (v. 8), and the outlasting vigor of the righteous His uprightness. Thus is His government vindicated.
Jehovah, 7; Elohim, 1; Elion, 1.
NOTE.— This psalm recurs to the theme of Psalm 1., but has specially the house of Jehovah in view. (v. 13.) Messiah, too, is seen fully in identification with the righteous man in Israel, yet is He `anointed,' or mingled with fresh oil.
(See Lev. 2:44And if thou bring an oblation of a meat offering baken in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil. (Leviticus 2:4).) This could only be said of Him—He, while truly Man, being a divine Person. The recognition of relationship with Jehovah is strongly marked in this and all the following psalms to the end of Book 4.
Psalms 93.-100. announce the kingdom and the coming of Jehovah. The testimony thereto proceeds in progressive stages to the calling up of all the earth.
93.— This is a psalm introductory to, as well as a sort of summary of, the following seven. It does not appear to be so much historical, as faith's recognition of the stability of Jehovah's throne from everlasting (v. 2), in spite of the power of evil and the shifting circumstances of time. The reliability of His testimonies and the character of His house are also declared.
Jehovah, 5.
NOTE.— Jehovah is alone addressed here. He who governs the world, and sends His Word to men, is in revealed relations with His people; and holiness becomes His house.
104.— This remarkable psalm gives faith's cry for vengeance—its appeal to God, and rebuke of man, in regard to wickedness and injustice in government. Actual historic progress here commences with the cry, 'How long? ' The cry is addressed to Jehovah, who is ' El,' the Strength of holiness in supremacy over evil. How appropriate is this use of the divine Names! Before Him, the Elohim of Jacob, is the detail of the state of His people laid. (vv. 5-7.) The ungodly people are then reproved by consideration of Jehovah's omniscience, the thoughts of man being but vanity. (vv. 8-11.) Boast themselves they may, and say, Jah will not see '; but, in communion with Him, the blessedness is known of the man whom Thou chastenest, O Jah, and whom Thou teachest out of Thy law.' (vv. 1215.) Observe the important place given in Scripture to this principle, and the immensity of its scope! The result, as here expressed, is That thou mayest give him rest from the days of evil, until the pit be digged for the wicked.' (v. 13.) The vanity of human thoughts, and the blessed result of the divine ways and Word, are here immediately contrasted. The specialty of the passage is the teaching out of Jehovah's law. In Job 5:13-1713He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong. 14They meet with darkness in the daytime, and grope in the noonday as in the night. 15But he saveth the poor from the sword, from their mouth, and from the hand of the mighty. 16So the poor hath hope, and iniquity stoppeth her mouth. 17Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty: (Job 5:13‑17) the same truths are enforced, but Jehovah's law is not in question (a striking evidence of the antiquity of the book), only the blessedness of Eloah's correction is declared. The exhortation in Job is not to despise the chastening of the Almighty. Again the subject is taken up in Prov. 3., but now according to all the fullness and intimacy of a known personal relationship with Jehovah. He says, Be not wise in thine own eyes '; not merely is it the vanity of man's thoughts. Then, in verses 11 and 12, the whole divine motive in chastening is revealed, and the blessing in result is in finding wisdom. (v. 13.) How deeply interesting it is to find that in the New Testament, where the wisdom of God in a mystery is spoken of (1 Cor. 2:77But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: (1 Corinthians 2:7)), the passages relating to the folly of man are quoted both from Job 5. and Ps. 94.! The connected truth of the chastening of the Lord, summing up as it does the teaching on the same subject in Job 5., Ps. 94., and Prov. 3., is fully developed in Heb. 12.; and its object, even holiness and righteousness, is there set forth.
In the psalm before us, though the principle is the same, it is applied to Israel so as to give rest of soul to the godly Remnant until Jehovah intervene on their behalf, For judgment shall return unto righteousness, and all the upright in heart shall follow it.' (v. 15.) Thus the soul that has learned this lesson of distrust of self, and trust in God, can confidently say, Shall the throne of wickedness be united to Thee, which frameth mischief into a law?' while he waits patiently for Jehovah's deliverance.
Jehovah, 9; Jah, 2; Elohim, 3; El, 2.
NOTE.— Though the Lord Jesus is not personally seen in this psalm, yet, in its principle, the scene is similar to that through which He passed—judgment divorced from righteousness, the workers of iniquity in power, and banding together against the soul of the righteous, to condemn innocent blood. Such are Antichrist and his followers.
105.— We have seen faith amid its foes in the previous psalm, with Jehovah for its helper, sustaining with lovingkindness, and delighting the soul with His comforts. But now the rest is in view, and the people are called to rejoice in Jehovah, and to worship before their Maker. Moreover, the lesson of the wilderness—the fatal sin of not hearkening to the Word—is solemnly enforced, as the call goes forth to come up and worship. The point of historic progress is clearly indicated by the use of this psalm in Heb. 3., 4. The critical moment has come; but the question still is, Who shall enter in? for the glory is not yet manifested. It is still the day of faith, and, where there is unbelief, they cannot enter in.
Jehovah, 3; Elohim, 1; El, 1.
NOTE.— The great theme, and resting-place of faith, is the creative power of Jehovah with which their worship is connected. Redemption, as out of Egypt, is of course accomplished; but the wilderness only furnishes a warning, and the rest of God is yet to come. The force of ` El ' is clearly marked here. He is the Supreme One (v. 3), and that in holiness, over evil. (vv. 8-11; cf. Ps. 106:14, 21.) The oath that they should not enter in, is in force at the close of the forty years' wandering. The Meribah is perhaps that of Num. 21.
106.— Here commences `a New Song' (v. 1), which all the earth is called upon to sing. The glories of Jehovah's sanctuary and of His kingdom are announced—not now of Creation merely, through He made the heavens. (v. 5.) The nations are evangelized in view of His coming to reign. Compared with 1 Chron. 16:23-3323Sing unto the Lord, all the earth; show forth from day to day his salvation. 24Declare his glory among the heathen; his marvellous works among all nations. 25For great is the Lord, and greatly to be praised: he also is to be feared above all gods. 26For all the gods of the people are idols: but the Lord made the heavens. 27Glory and honor are in his presence; strength and gladness are in his place. 28Give unto the Lord, ye kindreds of the people, give unto the Lord glory and strength. 29Give unto the Lord the glory due unto his name: bring an offering, and come before him: worship the Lord in the beauty of holiness. 30Fear before him, all the earth: the world also shall be stable, that it be not moved. 31Let the heavens be glad, and let the earth rejoice: and let men say among the nations, The Lord reigneth. 32Let the sea roar, and the fulness thereof: let the fields rejoice, and all that is therein. 33Then shall the trees of the wood sing out at the presence of the Lord, because he cometh to judge the earth. (1 Chronicles 16:23‑33), observe the prominence given to His reign here. He will execute judgment upon the peoples with equity'; ‘He will judge the world with righteousness, and the peoples in His faithfulness ' (vv. 10,13), are not found in 1 Chron. 16., for this could not have been said as the proper and immediate testimony of David's day.
Jehovah, 11.
NOTE.— The New Song begins afresh. In Books 2, 3. there is no New Song. We find it twice in Book 1. Its character is clearly that of deliverance for the earth, upon the ground of redemption, according to counsel, and judgment executed upon the evil. In Psalm 33., He is Creator; but it is the counsel of Jehovah that standeth forever, and blessed is the people that He hath chosen. The earth is full of the loving-kindness of Jehovah; but this is based upon His love of righteousness and judgment, and with this the `New Song' is connected. How fully and divinely was this so in the case of the blessed Saviour! (Ps. 40:2, 3.) Jehovah's throne and house, now set up, are the distinct subject of testimony in Psalm 93:2, 52Thy throne is established of old: thou art from everlasting. (Psalm 93:2)
5Thy testimonies are very sure: holiness becometh thine house, O Lord, for ever. (Psalm 93:5).
97.—Again, for the third time, the cry is raised, Jehovah reigneth.' (See Psalms 93:1, 106:10.) No longer now as true to faith's apprehension merely, or as testimony among the nations; it is the fact, gladsome and glorious, of His appearing. But it is an advent, the inaugurating act of which is judgment— His adversaries are burned up before Him. The world, the earth, the mountains are sensible of the presence of the Adon of the whole earth.' (v. 5.) The connection of this title with government is evident from Zechariah 4:1414Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. (Zechariah 4:14), as to His people, and 6:5-8, in a yet wider sphere. Micah 4:1313Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people: and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth. (Micah 4:13) shows the daughter of Zion as the threshing-instrument in the Lord's hand. It is in the power of this Name that the waters of Jordan are cut off, typically representing the same deliverance of Israel of which this psalm prophesies, by the judgment of the overwhelming flood of nations. Notice, too, that the great general controversy with man is in respect of idolatry. (Cf. v. 7, 96:5.) The one only true object of worship is Jehovah Elion, the Supreme; and Jesus is He. ‘Worship Him, all ye gods!' (v. 7.) Love and light and joy are the practical result of His preserving, delivering grace, and evil judged. (vv. 10-11.)
Jehovah, 6; Adon, 1; Elion, 1.
108.— Again the New Song is heard, but it has this full special character here, that it is before the King Jehovah.' (v. 6.) His salvation is made known—His righteousness hath He openly showed; He hath remembered His loving-kindness and His faithfulness toward the House of Israel. All the ends of the earth have seen the salvation of our God.' Thus, judgment is at last executed in Zion's favor. The House of Israel is saved. There is a fuller note in the song here than in Psalm 96:1212Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice (Psalm 96:12).
The world,' the whole habitable earth, and they that dwell therein,' the floods,' the mountains,' are all called upon to rejoice exceedingly. The song is connected, as in Psalm 106., with judging the world with righteousness.
Jehovah, 6; Elohim, 1.
109.— Jehovah is now enthroned between the cherubim, and is great in Zion. He is the King that loveth justice; and the peoples praise His Name. It is holy.' But there are those who can say, Jehovah our God '; and in a nearer and more intimate way can say, He is holy.' (v. 5.) They worship at His footstool— at the hill of His holiness. Is not this Zion? (Cf. v. 2 and v. 9). And, reviewing the grand principles of His ways with their fathers, they exalt Him, and cry, Holy is Jehovah our God.'
Jehovah, 7; Elohim, 4; El 1.
NOTE.— How strikingly is El ' substituted for Elohim' in verse 8, when the supremacy of grace—’a forgiving El'—is connected with the holiness that took vengeance of their doings '! How clearly we see here what this Name indicates—supremacy over evil, but in the power of holiness! Compare, too, this psalm with Psalm 103., and notice how the same subjects—viz. His throne and His house—are developed. Thrice is His holiness celebrated 1st, in supremacy over the peoples (vv. 2, 3); 2nd, as King in Jacob (vv. 4, 5); 3rd, in His ways with His people in holy discipline.
100.— All the earth is now called up to worship in the acknowledgment that Jehovah is God, proved by the blessing of His people, which nothing but Divine power could have brought about. Forever is His loving-kindness; and His faithfulness from generation to generation.
The praise of Jehovah is the blessed result of all His ways—what He is, manifested in what He has done. (v. 5.)
Jehovah, 4; Elohim, 1.
All being now settled, as regards taking the Kingdom in power, its principles are enunciated, as, for example, in the Sermon on the Mount; the difference being that here the Kingdom is viewed as established, but there in testimony. Then follows the psalm of rejection—‘A prayer of the afflicted.' This completes the story of the Kingdom, and the bringing in of the First-born. The four final psalms, of which blessing and praise is the theme, celebrate the results of this in universal rejoicing.
101.— Loving-kindness and judgment is the subject of this psalm, for in loving-kindness only could the Kingdom be established in Israel; and judgment is, of necessity, the principle of its maintenance. But if so, He who rules in it must be the bright and glorious example of it. Wisely, in a perfect way, will He behave, and walk within His house in the integrity of His heart. But there is sovereign and divine power to put in force His decrees, whether within His house, in the land, or in the city of Jehovah. (vv. 7-8.) His eyes shall be upon the faithful of the land.
Jehovah, 2.
NOTE.— Very definitely we have here the responsibility assumed of governing for God among men; and how Jeep and searching the rule is! It is not merely a question of personal perfection—of course, there is that—but it involves divine prescience and knowledge of man's heart—a knowledge pertaining to Jehovah alone (see vv. 4, 5), as well as unfailing power. (v. 8.) The king is, clearly, Christ in His earthly and Judaic rule, yet as One with divine attributes. Doubtless, the Prince of the house of David will exercise this rule under Christ, and in His power; but for any one but Christ to take this responsibility upon himself, as set forth in the psalm, would be the highest presumption, and end in utter failure.
102.— In this wonderful and solemn psalm we read the earthly history of this divine King in His humbled Manhood. It is the day of His trouble. (v. 2.) Because the blessed Saviour bowed to and submitted Himself to this, therefore was the tempter foiled in his perverted quotation of Psalm 91. He who is brought in as First-born into the world, was first to pass through it in trouble. Not till then could the petitions of Psalm 20:11<<To the chief Musician, A Psalm of David.>> The Lord hear thee in the day of trouble; the name of the God of Jacob defend thee; (Psalm 20:1) be answered, or the promises of Psalm 91. be fulfilled. Here we see Him in the utmost depths of affliction and distress. Indeed, the hand of Jehovah in indignation and wrath is upon Israel, finding its terrible expression in His lifting up and casting down. Fully does He enter into this in sympathy, so as to say, I have eaten ashes like bread, and mingled my drink with weeping.' (v. 9.) His passing state, withered like grass,' and like a lengthened-out shadow,' is forcibly contrasted with Jehovah's abiding forever.' (vv. 11, 12.) It is in this Name He is in relationship with His people—His memorial from generation to generation. In this, therefore, stands their security, and the certainty of their deliverance. And in the way of His judgments waits this blessed One, furnishing the perfect example for Israel in the coming day. (See Isa. 26:88Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. (Isaiah 26:8); cf. Ex. 3:1515And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations. (Exodus 3:15); Hosea 12:55Even the Lord God of hosts; the Lord is his memorial. (Hosea 12:5).) He proposes Himself, as answering to the mind of Jehovah, on behalf of His people in their low estate. (vv. 13-15.) To His appeal and dependent confidence there is at once the oracular response, declaring that Zion shall be built up when Jehovah appears in glory. (v. 16.) Then He, the so-destitute One, and they who are like Him, shall be heard; the Name of Jehovah shall be declared in Zion, and His praise in Jerusalem.' (vv. 17-22.) But, meanwhile, He who was Jehovah to appear in glory, and bring in and establish all this blessing, was now this destitute One. His strength weakened in the way, His days shortened, how, then, could this blessing be? How should He bring it in, or they be in it? Well might He cry, in the perfection of His lowly dependence (how blessed an example for us!), My El, take me not away in the midst of my days.' (v. 24.) What solves so unsearchable a mystery The divine announcement of His eternal deity, Thy years are from generation to generation'—as eternal as Jehovah and His memorial. (v. 12.) Nor only eternal in His being, but Himself the Creator. Created things changeable, but He, the great Unchangeable Thou He' (v. 27), whatever His state, present, past, or future. His days might be shortened, but His years are not only from generation to generation, but, in Manhood, shall have no end. (v. 27.)
Jehovah, 7; Jah, 1; El, 1.
NOTE.— In no psalm is the true humanity of Christ more absolutely developed, and nowhere is His positive deity more fully declared. His personal appeal is to ' El ' (v. 24), the One supreme in holiness over evil. This Name is, in the Psalms, characteristic of Christ's personal address to God. (See Psalms 16:1, 18:2, 22:1, 10.) The special import of this Name is solemnly evident in all these instances, as also in the use of it historically, by the blessed Lord Himself. Clearly, it is a cry for deliverance and of trust (cf. Gethsemane and John 12. with the cross itself), but so as, in any wise, that His glorious holiness should be magnified, whatever the cost. So it is here (v. 24). El’ is supreme in holiness over evil.
Full blessing and eternal security being thus secured in the essential dignity and glory of His Person, He can raise a testimony of praise to Jehovah in respect of the great acts and principles in which. He has manifested Himself.
103.— Redemption is the subject here (vv. 3-5), exemplified in Israel delivered, in the midst of whom, and for and with whom, He praises. In their past history the same precious grace was displayed, in His ways made known unto Moses, His acts unto the children of Israel. Altogether eliminated is that legal element in which Jehovah placed Israel in relationship with Himself. (Ex. 34:6, 76And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, 7Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation. (Exodus 34:6‑7).) Nothing but that grace, which then caused Moses' face to shine, is here recounted. (vv. 6-12.) The mercy of Ex. 20:66And showing mercy unto thousands of them that love me, and keep my commandments. (Exodus 20:6), and Jehovah's pity, are declared on behalf of those that fear Him, while the penalty of verse 5 is omitted. And, moreover, His righteousness, which the Law never required nor produced, is pronounced upon them unto children's children. (vv. 13-18; cf. v. 6.) But it is blessedly evident that redemption—whether that which was typical at the sea, or eternal, or governmental in Israel at the end—is based upon the establishment of Jehovah's throne. (v. 19.) This was done, in testimony, by the blood and the rod; divinely, and as the basis of all, by the cross, and exaltation of Christ to the right hand; and actually, in display, as here, by the heavens ruling over all. The result, universal and unending, is that Jehovah is blessed. His angels, His hosts, His works everywhere, and the renewed heart, bless Him.
Jehovah, 11.
NOTE.—All is Jehovah ' in this psalm. The lesson of Isaiah 40:6, 76The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: 7The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. (Isaiah 40:6‑7), is fully learned. (Psalm 103:15, 1615As for man, his days are as grass: as a flower of the field, so he flourisheth. 16For the wind passeth over it, and it is gone; and the place thereof shall know it no more. (Psalm 103:15‑16).) In dying for that people, Jesus had, in heart, entered deeply, and with unutterable sorrow (Psalm 102: 4), into the futile and perishing state of man, and even of the people; but now, in place of their legal estate, the people are established, securely and forever, in the mercy and righteousness of Jehovah, who is no other than Jesus Himself. (Cf. v. 3; Matt. 9:6, 356But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. (Matthew 9:6)
35And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people. (Matthew 9:35).)
104.— Creation (even the angels are introduced, v. 4) follows, as that on which the blessed and delivered One delights to meditate amid Jehovah's feeble and subject creatures; with testimony, too, to His holy government. The creation-glory of Israel's Jehovah is doubtless celebrated here by Israel, but in the mouth of One who, however identified with them, is omniscient and divine. The order of creation is observed as by One who was by Him, yea, who is the Creator. On the first day there was light (v. 2); then, the second day, the firmament was formed (v. 2); the waters were divided on the third day (v. 3), and the earth laid on its foundations (v. 5), the waters being gathered together, so that the dry land appeared. (vv. 6-9.) Grass also was made to grow for cattle, and herb for the service of man, on the same day, and the trees yielding fruit. (vv. 14-17.) Then the moon for season, and the sun, making darkness and light on the fourth day. (vv. 19-23.) Manifold are Thy works! The sea, too, great and vide, on the fifth day, swarmed with its living creatures, moving things innumerable. (vv. 25, 26.) Man and cattle, and the beasts of the earth and birds, are seen in no special order, but as benefitting generally, by the care of Jehovah, amid the rest of the creatures of His hand. But all is for Jehovah's glory in connection with the earth, for He will rejoice in His works. (v. 31.) For this He governs, and of this Sinai is witness (v. 32); and His kingdom shall establish it, when the wicked shall be no more.' (v. 35.)
Jehovah, 9; Jah, 1; Elohim, 2; El, 1.
NOTE.—It is not simply Jehovah here, for, in testimony and communion, He praises of creation and government. It is worthy of note, that the young lions are raid to seek their food from "El."' (v. 21.) Is it not to indicate His supremacy over the fierce and unsubject powers of Nature Yea, in holiness, over such a power wielded of Satan The use of this name would, then, be of great significance here. This, and the two following psalms, concluding the book, close with Hallelujah,' which also begins the final psalm.
105.— Grace and election, for the accomplishment of promise in giving the inheritance to Israel, are next celebrated. That these are the acts and works by which His name is made known among the peoples, is evident by comparing the first fifteen verses with 1 Chron. 16:8-228Give thanks unto the Lord, call upon his name, make known his deeds among the people. 9Sing unto him, sing psalms unto him, talk ye of all his wondrous works. 10Glory ye in his holy name: let the heart of them rejoice that seek the Lord. 11Seek the Lord and his strength, seek his face continually. 12Remember his marvellous works that he hath done, his wonders, and the judgments of his mouth; 13O ye seed of Israel his servant, ye children of Jacob, his chosen ones. 14He is the Lord our God; his judgments are in all the earth. 15Be ye mindful always of his covenant; the word which he commanded to a thousand generations; 16Even of the covenant which he made with Abraham, and of his oath unto Isaac; 17And hath confirmed the same to Jacob for a law, and to Israel for an everlasting covenant, 18Saying, Unto thee will I give the land of Canaan, the lot of your inheritance; 19When ye were but few, even a few, and strangers in it. 20And when they went from nation to nation, and from one kingdom to another people; 21He suffered no man to do them wrong: yea, he reproved kings for their sakes, 22Saying, Touch not mine anointed, and do my prophets no harm. (1 Chronicles 16:8‑22). The change is very marked from Israel,' the national name of power, to Abraham in the psalm (v. 6), the solitary pilgrim of grace, calling, and election; as also the turn given to the statement in verse 8 of Jehovah's faithfulness to His covenant, instead of merely exhorting His people to be mindful of it. The divine Mind, in the psalm, rests first upon Jehovah's faithful care of the pilgrim of faith (vv. 8-15); then upon the exaltation of the afflicted Man. (vv. 16-22; cf. Acts 7:1-101Then said the high priest, Are these things so? 2And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, 3And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall show thee. 4Then came he out of the land of the Chaldeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell. 5And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child. 6And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years. 7And the nation to whom they shall be in bondage will I judge, said God: and after that shall they come forth, and serve me in this place. 8And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs. 9And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him, 10And delivered him out of all his afflictions, and gave him favor and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house. (Acts 7:1‑10).) Upon this, Israel came into Egypt, and Jacob sojourned in the land of Ham. (Cf. Acts 7:11-1611Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance. 12But when Jacob heard that there was corn in Egypt, he sent out our fathers first. 13And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh. 14Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. 15So Jacob went down into Egypt, and died, he, and our fathers, 16And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem. (Acts 7:11‑16).) There they were oppressed and hated; but He brought them forth with power (vv. 23-38), and Egypt rejoiced at their departure. (Cf. Acts 7:17-3617But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt, 18Till another king arose, which knew not Joseph. 19The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live. 20In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months: 21And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. 22And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. 23And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. 24And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: 25For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. 26And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? 27But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us? 28Wilt thou kill me, as thou diddest the Egyptian yesterday? 29Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons. 30And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush. 31When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him, 32Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold. 33Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground. 34I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt. 35This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush. 36He brought them out, after that he had showed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years. (Acts 7:17‑36).)
But wilderness grace, with gladness and joy, accompanied them to put them in possession of the Lands of the nations. (Cf. Acts 7:37-4537This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear. 38This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us: 39To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt, 40Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him. 41And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. 42Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness? 43Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon. 44Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen. 45Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David; (Acts 7:37‑45).) It is remarkable, as a type, that Israel's sojourn in a strange land is embraced between their going out to a living and glorified Man, and their carrying back to their land the memorial of One who had died. This is what Stephen did. (Acts 7:5252Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: (Acts 7:52); cf. v. 45 with his peroration.)
Jehovah, 5; Jah, 1; Elohim, 1.
NOTE.— it is the joyful recognition that Jehovah is our Elohim,' now that His judgments are in all the earth.' (v. 7, Isaiah 25:99And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation. (Isaiah 25:9).) The order in which the plagues are given is interesting. The ninth is mentioned first, distinguished by the fact that there was no previous warning, so that they rebelled not against His Word,' as before. (v. 28.) Then the first and second, by Aaron's hand, are recorded. Following these is the fourth, inflicted directly by Jehovah Himself, and characterized by the publicly announced division between His people and the Egyptians. The seventh, by Moses, succeeds, to show, in Pharaoh, Jehovah's power, and that His name should be declared in all the earth. Then the eighth, also by Moses, for testimony to Israel and to their children. Lastly, the tenth, Jehovah's supreme act of judgment against Egypt and its gods. Thus the third, fifth, and sixth are omitted, apparently as not setting forth any other specially applicable principle. The prominence which grace has, throughout the psalm, is beautifully evident from the last seven verses. Only that portion of the wilderness journey is recounted which was previous to the giving of the Law. In this it is the contrast of Psalm 73., as already noted in remarks thereon. Here we have quails first, then bread (v. 40), and afterward the waters from the rock. (v. 41.) This is the order of Exodus 16.; at even, the quails carne up (v. 13), and, in the morning, the dew lay round about the host, and the manna, small as the hoar-frost, on the ground. And in Exodus 17., Moses smote the rock, and water carne out of it for the people to drink. Not till Exodus 19. is law given; and then all proceeds upon another principle. Of this Psalm 78. speaks. There we find the water first (v. 16), then bread and flesh (v. 20); the feathered fowl were given not in grace, but judgment. (vv. 27-31.) All this refers to Num. 11., and occurred after the giving of the Law.
106.— In principle, this psalm presents us with what characterizes the judgment-seat of Christ. It is a survey and résumé of Israel's moral history, in the assurance of Jehovah's favor and salvation. It begins where the previous one ends, viz., Praise ye Jah.' Messiah praises in and with Israel, and is, at the same time, Intercessor for them, that prosperity and joy and glory may be their portion. (v. 5.) But specially He leads them, by His Spirit, into fellowship with His divine judgment of their ways, in all the history of their responsibility from Egypt onward. What grace to identify Himself with them that say, We have sinned'! (v. 6.) Where sovereign grace was not effectual to produce the contrary, as in verses 12, 30, their course was one of uninterrupted sin. But there are, evidently, two distinct characters of it. (vv. 7-18 and vv. 19-39.) The first is more simply the self-will of man; the latter is positive contempt of God, and, from verse 34, devilish cruelty to their own children in subjection to Satan. Both characters are traced from the start, the one from the Red Sea (v. 7), the other from Horeb (v. 19). Rebellion (v. 7; Exodus 14.), lust (v. 14; Numbers 11.), and envy (v. 16; Numbers 16.) are the works of the flesh, the satanic form of evil is exhibited in idolatry (v. 19; Exodus unbelief of Jehovah's promise (v. 24; Numbers 14.), apostasy to Baal-peor (v. 28; Numbers 25.), and sacrificing their children to demons (v. 37; 2 Kings 21:6, 24:4; cf. 1 Cor. 10:1-101Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 2And were all baptized unto Moses in the cloud and in the sea; 3And did all eat the same spiritual meat; 4And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 5But with many of them God was not well pleased: for they were overthrown in the wilderness. 6Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 10Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. (1 Corinthians 10:1‑10).) Intermingled with the evil is the ever-flowing stream of Jehovah's grace and loving- kindness (vv. 8-12, 23, 30, 32, 43-46), inspiring the cry at the end, Save us, O Jehovah our God, and gather us from among the nations, to give thanks unto Thy holy name, and to triumph in Thy praise.' (v. 47.) This recognition, too, of the grace of God in His ways as regards the heavenly saints, is the grand result of the judgment-seat of Christ. It is here the glad and solemn vindication, in and by the people, of Jehovah's judgment of their ways, and of the revelation of Himself in His. Thus, in addition to the doxology of the first book, we have here, And let all the people say, Amen!' (v. 48.) The character of this fourth book is thus beautifully, simply, and concisely summed up in these few words.
Jehovah, 9; Jah, 2; Elohim, 2; El, 2.
NOTE.—The use of ' El ' in verses 14, 21, is distinct. The occasion of the people's exceeding lust, and Moses’ culpable weakness, serves indeed to show His supremacy that Jehovah's hand is not waxed short, and that His word should come to pass. (Num. 11:2323And the Lord said unto Moses, Is the Lord's hand waxed short? thou shalt see now whether my word shall come to pass unto thee or not. (Numbers 11:23).) At the same time, however, His holiness is maintained, for He sent leanness into their souls.' Again, in verses 21-23, El ' was their Saviour, who had done great things in Egypt.' Supreme thus in power: but, in His holiness, ' He said He would destroy them ' for their idolatry, `had not Moses, His chosen, stood before Him in the breach.' He is supreme over evil, but it is in holiness He is so. Notice, too, that Korah ' is omitted in verses 16-18. The religious evil is not so much in view as the flesh ' simply, in the first part of the psalm. This book concludes with the prayer, that Jehovah's people may be gathered out from among the nations, showing that it is prophetical and testimony, rather than history; or, at least, the salvation of Israel is not viewed as accomplished fully, but it just touches the point where blessing rests securely.