Prophetic Outline Of The Psalms

Stanley Bruce Anstey

6. The Prophetic Outline of The Five Books of the Psalms

Book 1.

The first book (Ps. 1-41) describes the feelings of the godly remnant among the Jews (the two tribes—Judah and Benjamin) that will be gathered back into the land of Israel in the early part of the tribulation. This book concentrates particularly on the circumstances of the first 3 1/2 years of Daniel’s seventieth week, but also goes on to the great tribulation (the last 3½ years) and the remnant’s deliverance through the coming of their long waited for Messiah.

An illustration might help us to understand the condition of the Jews when they will have returned to the land of Israel. Suppose a child for some wrong done is disciplined by his father and sent from the living room (where the family is) to his room. Under the discipline of his father he remains there for sometime and then is allowed to return. But to his parents’ sorrow there is no acknowledgement of his wrong nor grief over what he has done. Instead he just resumes playing with his toys as if nothing has ever happened trying to enjoy the family as at other times. The Jews are something like this child. For their rejection and crucifixion of Christ God has temporarily set them aside as a nation during this present dispensation. In His governmental ways they have been dispersed among the nations of the earth no longer able to enjoy (at least until recently) their promised land. When they will return in mass to their land in the early part of the tribulation (Isa. 18:1-4), they will attempt to go on with their sacrifices and offerings as in former times as if nothing has changed; the question of their blood-guiltiness in the crucifixion of Christ not acknowledged nor repented of. Having a controversy with His earthly people concerning their guilt in the death of His Son. God will use the tribulation sorrows and the rise of Antichrist to bring about a great searching in the hearts of the remnant. And when Christ appears at last the light will break in.They will see Jesus whom they have crucified, visibly as their Messiah at which time they will mourn in repentance and be restored to Him (Zec. 12;10-14, Ps 51:14). During the process of the tribulation until the remnant are brought to repentance, they will not know Christ as Saviour nor will they understand His finished work on the cross. They will, however, have faith in Jehovah and live according to the measure of light they have.

The godly remnant are seen in the first book as having faith in Jehovah and consequently morally separated in their walk and ways (Ps. 1, Ps. 26) from the apostate mass of Jews in the land. With a temple having been erected and the Jewish sacrifices and worship re-established, the remnant will enjoy liberty in the land going with the multitude into the house of God (Ps. 1:5, Ps. 3:4, Ps. 4:5, Ps. 5:7, Ps. 16:11, Ps. 18:6, Ps. 22:22, 25, Ps. 23:6, Ps. 26:5-8, 12, Ps. 27:4-6, 13, Ps. 28:2, Ps. 29:2 (margin), 9, Ps. 35:16-20, Ps. 36:8, Ps. 37:3, Ps. 40:9-10).

The key to the first book is Isa. 66:1-4—the God-fearing remnant who tremble at God’s Word are among the great congregation worshipping in the temple. The mass of the apostate Jews will be there too, but only going through the motions of offering sacrifices in an outward traditional way; their hearts being far from God. Although at liberty in the land the remnant will suffer reproach and persecution for their faith and devotion to Jehovah from their own apostate brethren whom they call “the wicked.”

Antichrist is really only seen in the first two books of the Psalms; and particularly in the second book (Ps. 42-72) where he takes control of the land. In the last three books of the Psalms (Ps. 73-150) except for a few passing references, Antichrist is viewed as judged and out of the way.

All the psalms in this book are addressed to the LORD (Jehovah) except Psalm 16. The name of the LORD is used 272 Times. This supposes their relationship to Jehovah is existing, but it will only be in an outward way in the first 3½ years.

The five books of the Psalms have been correlated with five books of Moses (Pentateuch). There exists a general analogy between the two. Genesis, “the book of beginnings,” the first book of Moses, gives the beginnings of God’s dealings with man. The first book of the Psalms also gives the beginnings of God’s new dealings with His earthly people Israel (Jews particularly) which are found again in their land.

The various series of psalms within this book are: Ps. 1-8, Ps. 9-15, Ps. 16-18, Ps. 19-24, Ps. 25-34, Ps. 35-41. The groups begin with the distress of the remnant and end with their deliverance by the coming of the Lord to establish His Kingdom.

PSALMS 1-8 The first eight psalms form an introduction to the entire collection of psalms. They give the main elements of Israel’s (the Jews particularly) latter-day history; from the remnant’s first setting apart from the mass of the Jews gathered back to their land, right on to the coming reign of Christ as Son of Man.

PSALM 1 Soon after the Jews (the two tribes—Judah and Benjamin) have returned to the land of Israel, a godly remnant among them will be distinguished from the apostate mass as having faith in Jehovah. They will fear God and tremble at His Word (Isa. 66:2). They will be morally separate from the mass (the great congregation) though still outwardly living among them. Their delight will be in the Law of God (vs. 1-3). Their apostate brethren (“ungodly” or “wicked.” J. N. Darby Translation), however, are not like them. They have no regard for the things of God. Their returning to the land of Israel has been for commercial, political and cultural reasons only. They pass through the motions of worship, but their hearts are far from God (Isa. 66:3-4). The remnant, therefore, discern that the wicked must be purged out of the land through judgment before the Kingdom can be established (vs. 4-6).

PSALM 2. In Psalm 1 we have the moral character of the godly Jewish remnant. In Psalm 2 we have their hope; the coming of their long waited for Messiah to bring in the Kingdom according to the promises of God. The psalm begins with the confederacies of men banded together in rejection of Christ (“the Anointed”); that if it were possible they might in their rebellion and hatred, prevent Him from taking the kingdoms of the world and reigning over them (vs. 1-3). From the scenes of apostasy, rebellion and lawlessness our gaze is directed upward to the exalted position of the rejected Christ seated at the right hand of God. In patience He now sits, but He will not keep silence forever. He will rise up and make His enemies His footstool. He will execute judgment on them in that day of vengeance after which He will take His rightful place in Zion (Jerusalem) as King of Kings (vs. 4-6). The Messiah (Christ) then speaks proclaiming God’s counsels concerning Himself as the Son of God that He should inherit the kingdoms of this world. The time will come when Christ will ask of His Father and He shall give Him “the nations for His inheritance and the uttermost parts of the earth for His possession.” He will rule over them with a rod of iron (vs. 7-9). The final verses are an exhortation and warning to all to submit to the coming King that they might be blessed with Him in the Kingdom (vs.10-12).

PSALM 3. The next five psalms (Ps. 3-7) describe the sorrows and trials the remnant will pass through before the Lord comes to deliver them and bring in the Kingdom as anticipated in the previous psalm. These psalms stretch from the morning, through the night, to the morning of a new day in the life of the remnant. Psalm 3 is a morning prayer (“I awaked” vs. 5), Psalm 4 is an evening prayer (“I will both lay me down in peace and sleep” vs.8), Psalm 5 is a night meditation (vs. 3), Psalm 6 is at midnight (“all the night” vs. 6), and in Psalm 7 dawn at last is reached for the remnant (“arise, awake” vs. 6) when the Lord will come to deliver them by judging their enemies. Psalm 8 shows Christ (having returned) taking His rightful place of dominion over the whole creation as the Son of Man (the Millennium). From the heading of Psalm 3 we can see that this psalm has application to the time when the godly remnant will suffer persecution for their faith in God from their unbelieving brethren. Absalom and the nation of Israel who associated themselves with him are typical of Antichrist and the apostate mass of Jews in the tribulation. David and the people with him are typical of Christ identifying Himself in spirit with the godly faithful remnant. See 2 Sam. 15-18. Things at first will be bright and full of prospect for the remnant. Although their apostate brethren ridicule them for their faith saying, “there is no salvation for him in God,” they are confident that the Lord will set things right (vs. 1-3). The remnant are still at liberty in Zion (“His holy hill” Ps. 2:4). This is characteristic of the first book of the Psalms where they are among the great congregation going with them into the house of God. They cry to the Lord concerning the mystery of ungodliness being allowed to continue but, are confident it will not continue forever. Their simple faith and confidence gives them peace. They are able to rest in the Lord and not be afraid of the apostate Jewish mass all around them (vs. 4-6). In faith the remnant call for the Lord to arise and deliver them. They look back and remember that God in the past had subdued the enemies of His people and believe He will do it again for them, because “salvation (deliverance) belongeth unto the Lord” (vs.7-8).

PSALM 4 Being an evening psalm (vs. 8) things have grown darker for the remnant. They are still confident, however, that all will be well in spite of the persecution. They acknowledge the pressure they are passing through to be of God for their enlargement and profit (vs. 1, JND Translation). This leads them to testify to their ungodly brethren. They exhort them (the apostate nation) to forsake their vanity and lies (“leasing”) and call on the Lord with their hearts. They urge them to turn from their evil ways and offer the sacrifices of righteousness trusting the Lord (vs. 2-5). At first there is great hope on the part of the remnant that their brethren will turn to God in reality, but when the apostate Jews mockingly reject their preaching they gradually realize (as the following psalms unfold) the nation has hardened itself against God to the point of no remedy. Thus far the remnant’s faith remains unshaken. Their steadfast confidence in God gives them to continue to rest peacefully in the midst of trouble (vs. 6-8).

PSALM 5 This being a night psalm (vs. 3) it views things as darker yet for the remnant. The “bloody and deceitful man” (Antichrist), the Jews’ false Messiah has risen up in the land (vs. 6). Under the increased pressure of evil there is constancy in the prayers of the remnant. They anticipate the morning when they will be delivered and their troubles ended. They know God and evil cannot go on together and are persuaded that the evil must be put down. The hostile power among the apostate Jews under Antichrist may seem to be firmly established, but they are confident it must fall (vs. 1-7). The psalm closes with two requests; the first for guidance in that wicked day (vs.8-9), the second is for the destruction of the apostate Jews who follow Antichrist (vs. 10-12).

PSALM 6 The heading of this psalm indicates the deep soul exercise of the remnant. “Sheminith” means “an octave” that was to be played on the lower register of a musical instrument. It expresses the deep emotion of heart they are feeling. Things are now very dark for the remnant (vs. 6) hence their prayers are more intense. Adding to the sorrows they already have comes the thought that God is chastening them in His anger. Not only are they persecuted by their brethren, but now in this psalm they feel they are under divine wrath. Perplexed that the Lord has not come in for them they cry, “O Lord how long?” (vs. 1-3). Feeling their soul drawing near to death the remnant continue to call for the Lord to return and deliver them (vs. 4-7). Convinced the Lord has heard their prayers they continue to wait for deliverance (vs. 8-10).

PSALM 7 The remnant continue to plead to the Lord to deliver them (vs. 1-2). They are perplexed as to why He would allow the persecution to continue so long. They admit that if iniquity was in their hand it would all be justified, but maintaining their integrity, they claim they are not deserving of it (vs. 3-5). This causes them to call upon the Lord once more to arise in His anger and vindicate them by judging their enemies. In the expectation of faith the remnant wait for the Lord to judge the nations of the earth by which wickedness will be put down and righteousness be established (vs. 6-9). At last, in response to their cry, the Lord appears,first for the saving of the remnant (vs 10-11a), and also to judge their enemies (vs. 11b-13). He is pictured as a Warrior whetting His sword, making ready His bow, and shooting His arrows at His enemies.

Antichrist (the man of sin) is particularly singled out as being brought into judgment (vs. 14-16). The psalm closes with the praise of the remnant to the Lord using His title “Most High.” The use of this title denotes all enemies have been put down and the Millennium being brought in (vs. 17).

PSALM 8 Having returned the Lord takes His place of universal dominion over all the works of creation. As Son of Man all things are put under His feet. The heading indicates how He will assert His rights of dominion. Reference is made to “Gittith” (means “Winepress”) which implies judgment Rev. 14:17-20). He will first put down the nations of the earth in judgment as stated in the previous psalm, after which all earthly glory will be centered in Him. The psalm begins with praise. All the earth is brought to know the excellence of His name (vs. 1-2). The latter part of the psalm shows that when the first man lost his dominion through sin that Christ the Second Man and Last Adam has brought it back in resurrection. He who was once rejected is now crowned with glory (Heb. 2:6-9). Everything in the creation (the inheritance) is put into subjection under Him (vs. 3-9). Compare I Cor. 15:24-28,

PSALMS 9-15 This series of psalms begins with the distress of the godly remnant in the tribulation and looks on to the time when they will stand in the temple on the holy hill of Zion under the reign of Christ in the Millennium.

Ps. 9This psalm outlines the hope of the godly remnant of Jews in the time of their greatest trial (the tribulation). It shows the remnant looking for the coming of the Messiah to execute judgment upon the wicked, deliver His people, and establish His reign in righteousness over the world.

Suffering under persecution from their unbelieving brethren (vs.13), the remnant wait for deliverance upon which they will praise the Lord (vs. 1-2). While they wait for the coming of their Messiah they foresee the judgment that will befall their enemies (vs. 3-6). They also anticipate the establishment of the Lord’s throne of judgment by which He will reign over the world in righteousness (vs 7-10). This leads them to look forward to the praise that will fill that day when the Lord will dwell in Zion and they will be associated with Him there (vs. 11-14). Lastly, they view the latter end of the wicked Jews and the nations that forget God as corning under judgment (vs. 15-18).

PSALM 10 While the godly remnant of Jews wait for the Lord to bring in the kingdom in righteousness, they view the rise of Antichrist in the land (“the wicked”). This psalm does not begin with praise but with an urgent appeal to the Lord on account of the unchecked power of Antichrist. In distress the remnant ask the Lord why He has waited so long in corning to deliver them (vs. 1). They describe the moral character of the “man of sin” (Antichrist) in His arrogant pride and defiance of God. He is marked by asserting himself in pride (vs. 2-4), and not regarding “the God of his fathers” (vs. 4, Dan. 11:37). His success leads him to think that he is invincible before his enemies (vs. 5-6). His language is vile (vs. 7). And above all, he persecutes the poor godly man that fears God (vs. 2, 8-11). The remnant cry to the Lord to arise and destroy the man of sin (vs. 12-15). They look forward in faith to the time when the Lord will come to reign as King, and judge the earth in righteousness at which time Antichrist (“the man of the earth”) will be destroyed (vs. 16-18).

PSALM 11 Consequent upon the rise of Antichrist as noted in the previous psalm, the remnant view “the foundations” of morality and godliness disintegrating. They cast themselves on the Lord for refuge (vs. 1). Their unbelieving brethren (“the wicked”— plural) who follow Antichrist in evil, willingly help on the persecution. Compare Dan. 11:39. The remnant look to heaven as their only resource. In faith they realize the Lord sees it all from above and has ordered it as a trial for them (vs. 3-5a). Confident the wicked cannot continue in their violence, they speak of the judgment the Lord will execute on them (vs. 5b-7).

PSALM 12 The godly remnant continue to cast themselves in dependence on the Lord. They cry to Him for help as the persecution intensifies. In the previous psalms murdering the righteous has been done in secret (Ps. 10:8-10, Ps. 11:2), but now open martyrdom flaunts itself (“the godly man ceaseth,” vs. 1). The remnant spread out the evil of the times before the Lord (vs. 2). Their confidence remains steadfast that the Lord will judge their cause and cut off the wicked (vs. 3-4). In response to their cry the Lord answers with a promise to safely preserve the God fearing remnant (vs. 5). Resting on “the words of the Lord” the remnant are confident that they will be kept in this time of trial (vs. 6-8).

PSALM 13 As the suffering and persecution are prolonged through the tribulation, the remnant’s faith begins to falter. Under the pressure of their circumstances they turn inward in self-occupation and become overcome with discouragement. They think the Lord has forgotten them altogether. This leads them to question the Lord’s ways in allowing the trial to continue. They ask, “How long wilt Thou forget me, O Lord?” (vs. 1-4). Recalling their past exercises of trusting the Lord their hearts are once more reassured the Lord will deliver them. Having turned to the Lord in faith the remnant rejoice again (vs. 5-6).

PSALM 14 Circumstances under Antichrist reach their lowest point. Unbridled lawlessness and apostasy run rampant in the land. The remnant view the apostate mass (“the fool”) as totally given over to evil (“all gone aside,” vs. 3). The climax of wickedness having been reached and the world ripe for judgment, God looks down upon the children of men as about to act in judgment (vs. 1-3). As the remnant consider the evil conditions, they anticipate God’s speedy intervention whereby the godly will rejoice in His salvation (vs. 4-7).

PSALM 15 The evil having swelled to formidable proportions the remnant raise the question, “Who will be preserved through the persecutions under the reign of Antichrist to enjoy the Millennial blessings that will flow from the holy hill of Zion?” (vs. 1). This psalm answers their question by presenting the moral features of the godly (vs. 2-5). In the end the Lord will have those who will enter the Kingdom to stand before Him and enjoy His presence. There are two generations mentioned in this series of psalms. The generation of the wicked (Ps. 12:7) and the generation of the righteous (Ps. 14:5), When the Lord intervenes on behalf of the remnant the generation of the wicked will be dealt with in judgment. Then will the generation of the righteous inherit the Kingdom.

PSALMS 16-24 The next three groups of psalms (Ps. 16-18, 19-21, 22-24) foam a cluster of rich meditation of Christ personally as the suffering man and coming Messiah. These psalms of Christ in His life and passion are also a type of what the godly Jewish remnant will pass through in their time of trouble. These psalms also have Christ’s sympathies for the suffering remnant, His intercession to God on their behalf, and God’s delight in Christ and His answer according to Christ’s uprightness in delivering the afflicted remnant into whose sorrows Christ has entered.

PSALMS 16-18 The first series takes us from the remnant’s suffering on account of their godliness on to their deliverance and destruction of their enemies by the coming Messiah.

PSALM 16 Christ formally takes His place among the remnant in spirit. “Preserve Me O God” was His daily prayer when He lived on earth. It will also be the daily cry of the godly remnant as they feel the pressures of ungodliness all around them. “The saints” are the remnant whom the Lord associates Himself with in spirit. In deepest sympathy He enters into every sorrow they pass through even to death (vs. 1-3, 10). The Lord being the portion of their souls, the remnant walk morally separate from the mass of the Jews in the land. They keep themselves from the godless activities (“drink offerings of blood”) of their brethren (vs. 4-8). The latter verses of the psalm have special reference to the death and resurrection of Christ (Acts 2:24-28). As the Lord Jesus looked beyond the trial of suffering and death to resurrection and ascension to the right hand of God, the godly remnant similarly look beyond their trial to deliverance wherein they will rest in the presence of the Lord (vs. 9-11).

PSALM 17 Because of the remnant’s faithfulness to God and abstinence from the ungodly activities of the mass of the Jews they suffer persecution. The first ten verses of this psalm again have reference to Christ. Psalm 16 unfolds His inner life before God; Psalm 17 unfolds His outer life before men. As the Lord Jesus felt opposition from His brethren when on earth, the remnant also will experience similar treatment from their apostate brethren. They pray that they might be kept from the paths of the destroyer (vs. 1-5). Feeling the persecution intensifying the remnant pray for deliverance. They call on God to rid them of their oppressors (vs. 6-14). The psalm closes with the remnant looking for the day when the Lord will rise up on their behalf and bring in deliverance. Then will they behold the face of their Messiah in righteousness (vs. 15).

PSALM 18 Again this psalm has reference to Christ; in His deliverance from the jaws of death by God (vs. 1-18), the glory God has given Him (vs. 19-27), followed by the subduing of His enemies (vs 28-42), and being made head over all nations of the earth (vs. 43-50). But it also has application to Israel and their deliverance in a coming day. The heading indicates this psalm was written after the Lord delivered David from the hand of Saul and all other enemies. David and those who were associated with him during His rejection and flight from Saul (1 Sam. 19-30) are a type of Christ identifying Himself in spirit with the godly remnant who have been forced to flee for their lives from the persecution of Antichrist (of whom Saul is a type). Hence this psalm in its prophetic application places itself at the time when Christ as Israel’s Messiah will have returned in answer to the cry of the remnant in the previous psalm, and have delivered them by putting down Antichrist and subduing their enemies. The remnant rehearse the Lord’s gracious deliverance in appreciation and praise. They speak of the Lord being eight things to them; their Strength, their Rock, their Fortress, their Deliverer, their God, their Buckler, the Horn of their Salvation, and their High Tower (vs. 1-3). The remnant look back in retrospect to their great trial (the tribulation) when they were persecuted beyond measure by the ungodly Jews (vs. 4-6). They recount how the Lord intervened in answer to their cry when He “came down” (the appearing Christ), and delivered them, judging their enemies (vs. 7-15). Then they speak of the Lord drawing them out of many waters (the nations and peoples of the earth—Rev. 17:15) and bringing them to a large place where they are found resting under His delight. This probably refers to the return of the tribes of Israel to their land (Mt. 24:31, Isa. 10:20-22, 11:11-13, 27:12-13, 49:8-26) after the appearing of Christ (vs. 16-28). They acknowledge that their restoration and preservation is wholly of God (vs. 29-33). Having been brought back to the land the armies of Israel will go forth in conquest subduing any remaining enemies situated on their rightful inheritance (vs. 34-42, compare Ps. 108:7-13, Isa. 11:14, Mic. 4:13, 5:5-8, Jer. 51:20-23). After all enemies including the Assyrian (“the violent man”) are put down Israel will be exalted in the earth as head over all nations as the Lord promised Moses (Deut. 26:19, 28:13, Ps. 47:3). The psalm closes with Israel’s praise of Jehovah for His kindness and mercy to them (vs. 43-50).

PSALMS 19-24 This series of psalms consists really of two smaller groups of three psalms each. Psalm 19 is Christ in His creation and Word. Psalm 20 is Christ in His sympathy, and Psalm 21 is Christ in His Kingly glory. Then in Psalm 22 we have Christ as the good Shepherd giving His life for the sheep (Jn. 10:11), Psalm 23 is Christ the great Shepherd brought again from the dead (Heb. 13:20), and Psalm 24 is Christ the chief Shepherd appearing in His Kingly glory (1 Pet. 5:4). We link the two groups together as one series for the prophetic application since J. N. Darby and others have indicated they can be taken so, although not marked as such in His translation. See “Notes and Comments,” Vol. 3, pp. 79, 82.

PSALM 19 This psalm outlines the means by which God will bear testimony of Himself in the tribulation period. Since Christians will be taken out of the world at the rapture (1 Thes. 4:15-18) and the testimony of the gospel of the grace of God no longer preached, God will still have a testimony of Himself to man, namely, through His creation (vs. 1-6) and through His Word (vs. 7-11). God will work through these two testimonies particularly among the Jews who will return to their land early in the tribulation. A remnant among them will be awakened and seek to live uprightly in accord with the knowledge they have of God. The final portion of the psalm shows the effect these testimonies will have upon their soul. There is a searching of heart and a seeking to be kept from the current of apostasy in the land referred to as “the great transgression” (vs. 12-14).

PSALM 20 While Psalm 19 shows how a remnant will be formed and separated from the mass of the Jews by having a conscience toward God, this psalm gives the persecution they will encounter as a result of their faith in Jehovah. Christ enters fully into the sufferings of the remnant; desiring that they be heard by Jehovah in the “day of trouble” (the tribulation—Dan. 12:1, Jer. 14:8, 30:17). He pleads the cause of the remnant and speaks of the time to come when all God’s counsels concerning Himself and Israel will be accomplished; when they will be delivered and able to rejoice in His salvation (vs. 1-5). Meanwhile the mass of the Jews (“the many” Dan. 9:27) will put their trust in the military power (“chariots” and “horses”) of the Beast, the revived Roman Empire, by a covenant which they think will provide protection from the pressures of the Arab nations of the Middle East. Consequently they are “fallen” deeply in to apostasy. The godly remnant, however, will not put their hand in with the apostate mass of Jews (Isa. 8:11-13), but lean upon Jehovah alone whom they trust will deliver them in His time (vs. 7-9).

PSALM 21 is the answer to the call in the previous psalm. Christ as Israel’s Messiah has appeared to deliver the godly remnant by putting down their oppressors. God has heard the intercession of Christ and has granted the desires of His heart regarding His suffering remnant who have been waiting for Him. As Messiah Christ manifests His Kingly glory to the remnant. The use of His tile “Most High” indicates He is about to set up His Kingdom according to the promise given to David (vs. 1-7).

Seeing their Messiah in His Kingly glory and power, the remnant are confident that He will judge the remaining kings of the earth whom they refer to as His enemies (vs. 8-13).

PSALM 22 In the previous psalm the Lord manifested Himself to the remnant as their Messiah, but now they see something more in Him who has come to deliver them. They see it is Jesus of Nazareth, the One whom they, as a nation have rejected and crucified. At once the light will flood into their souls. They will “look upon Him whom they have pierced” (vs. 16) and mourn in repentance (Zec. 12:10-14). This psalm unfolds the atoning sufferings of Christ as realized by the remnant. They now learn that on the cross the Lord Jesus was wounded for their transgression and bruised for their iniquities (Isa. 53:5-6). The heading “Aijeleth Shahar” means “the hind of the dawn of the morning.” With Christ appearing (Ps. 21) and the remnant brought to repentance through the realization of His sufferings on the cross by which they are restored to Him (Ps 22), it is certain a new day is dawning indeed for Israel. The psalm opens with the Lord’s cry of abandonment on the cross (Mt. 27:46). During the 3 hours of darkness God took up the whole question of sin and settled it to His own glory by pouring out His wrath against sin on Christ (vs. 1-3). Then the whole story of the cross is unfolded with its suffering and shame (vs. 4-21a). The “strong bulls” (vs. 12) are the leaders of Israel (the Sanhedrin) in their headstrong character. The “ravening and roaring lion” (vs. 13, 1 Pet. 5:8) is Satan himself who has moved men to crucify Christ. “Poured out like water” (vs. 14) would refer to the tremendous perspiration that results in crucifixion. “His bones... out of joint” (vs. 14) was perhaps caused by the cross being lifted and dropped into its hole and through the weight of His body hanging from the cross. His strength dried up like a potsherd (vs. 15) refers to His bodily weakness and physical exhaustion. His “tongue cleaving to His jaws” (vs. 15) is the result of immense dehydration. The “dogs” (vs. 16-18) who compassed about Him are the Gentile soldiers. The “sword” and the “power of the dog” (vs. 20) are the imperial power of Rome. And the “lions mouth” (vs. 21) is death itself. Such were the sufferings of Christ on the cross. The work He accomplished there in putting away sin by the sacrifice of Himself is the foundation upon which all blessing flows to man. Hence in the latter part of the psalm there is widespread blessing extended to Israel and the nations of the earth. The work of redemption then completed, Christ in resurrection sees the praise that will ascend to God from various groups of men. His “brethren” (vs.22) are perhaps the heavenly company (Heb. 2:12). The “congregation” (vs 22-24) is the remnant. The “great congregation” is all Israel (vs. 25-26). Then finally the Gentile “nations” are mentioned as participating in the praise of Jehovah (vs. 27-31).

PSALM 23 Christ having returned (Ps. 21) and Israel restored to Him through their realization of His work on the cross (Ps. 22), redeemed Israel now speak of the Lord very personally as their Shepherd. This psalm sees Christ as Jehovah-Shepherd guarding and caring for the sheep of His pasture (Ezk. 34:11-13, Ps 77:20, Ps. 95:7, Isa. 40:11). It has particular reference to the protection the Lord will give to restored Israel when enemies are still existent in the earth (Isa. 31:4-5, Zec. 9:8, 12:8). They rejoice over what the Lord has done. He has restored them (“He restoreth my soul”) and caused them to be at rest in their promised inheritance (“to lie down in green pastures”) vs. 1-3. Though they are still in “the valley of the shadow of death” through enemies existent, they fear no evil because the Lord is with them. Overwhelmed by the sense of the Lord’s goodness and mercy they see their future as dwelling in the presence of the Lord forever (vs. 4-6).

PSALM 24 closes the series with Christ the King of glory associating Himself with “the excellent” in the earth—the saints (Ps. 16:3). Having taken possession of the earth by putting down the rebellious nations (“seas” and “floods”— compare Ps. 46:2-3, Ps. 65:7, Ps. 93:3-4), He enters the temple as the triumphant Jehovah. All who have purified themselves will also have the privilege of entering there for worship. This includes the Gentiles as well as Israel (See Isa. 56:6-8, Rev. 7:15) vs. 3-6. The latter part of the psalm shows Him entering His dwelling place on Mount Zion and His glory filling the Millennial temple (see Ezk. 43:1-5) vs.7-10.

Psalms 25-34

PSALM 25 This psalm begins a new series. It takes us back to the beginning of the tribulation when the Jews in mass will be gathered back into their land A godly remnant among them will quickly manifest themselves in lifting up their souls in reality to the Lord (vs. 1). They will express a genuine desire to be preserved from their enemies, to be led of Jehovah, and to be taught His ways (vs. 2-6). Realizing they have not been right with God in times past (perhaps when in dispersion) they fear He might judge them for their sins. This leads them to confess their sins and seek His pardon. Their confession of sins at this time is concerning personal sins committed in their lives, not that of blood-guiltiness in crucifying the Lord Jesus Christ which will come later when they see Him at His coming (Ps. 51:14, Zec. 12:10-14). Not knowing Christ and His finished work on the cross the remnant do not have a purged conscience, and consequently, no peace. But there is a sincere fear of the Lord and a looking to Him to direct their way (vs. 7-14). Because of their real desires to please God, the remnant will suffer reproach from their brethren, the apostate mass of the Jews in the land who have no heart for God. Consequently they will cry out to the Lord in their affliction and look to Him for deliverance when He will arise to redeem Israel (vs. 15-22).

PSALM 26 This psalm is a description of the moral separation of the godly remnant. Through desire to live uprightly before God and in obedience to His Word (vs. 1-3), the remnant realize, to maintain a good conscience, they cannot go on with the wickedness their apostate brethren are engaged in. Hence they seek to walk morally separate from the wicked Jews in the land (vs. 4-5). Although separated from the mass of Jews in their walk and ways, the godly remnant are seen still going with the multitude into the house of God for worship and rejoicing in their privileges there (vs. 6-12).

PSALM 27 In spite of reproach from their brethren, the remnant continue to delight themselves in the Lord and look to Him as the strength of their life. They express their fullest confidence in Him regardless of the manifestations of evil around them (vs. 1-3). They desire, above all else, to enjoy the privileges of the temple with the worship of Jehovah in His appointed place and way. This is something they have been deprived of for the many long years of their dispersion (Hos. 3:4-5). Now back in the land they can desire nothing more than to praise the Lord in His temple. They are confident that even in times of trouble the Lord will be their protection. They anticipate the Lord exalting Israel above all nations as He promised Moses (Deut. 28:13). This encourages them to praise Him all the more (vs. 4-6). In the latter part of the psalm the persecution of the remnant by the ungodly Jews increases. The remnant, therefore, call upon the Lord to rid them of their oppressors and are confident He will do it in His time (vs. 7-14).

Psalm 28 As the “workers of iniquity” (the ungodly Jews) increase in the land, the persecution of the godly remnant intensifies. This causes the remnant to cry out to the Lord more deeply than before. They pray that the Lord would judge the ungodly and reward them according to their evil deeds (vs. 1-5). Confident that the Lord has heard their prayer, they continue to praise Him and wait for His intervention (vs. 6-9).

PSALM 29 In answer to the cry of the remnant in the previous psalm, the Lord at last appears in glory and power. This psalm describes the judgment He will execute (under the figure of a thunder-storm) when He intervenes on behalf of the suffering remnant. It celebrates the day of the Lord and its prostration of all human power. The remnant, therefore, worship the Lord for the way He has answered their prayer (vs. 12). The “voice of the Lord” (a reference to thunder, Job 37:4-5, 40:9) is mentioned seven times as the storm of judgment comes in. The “many waters” over which His voice is heard speaks of the many peoples and nations (Rev. 17:15) that come under His judgment (vs. 3-4). The “cedars of Lebanon,” a type of men in their pride (Isa. 2:11-17) are seen shivered and broken down as the “flames of fire” (lightning) strike from above. The powerful forces of lightning and hurricane are symbols of His consuming judgment (Rev. 8:5, 11:19, 16:18). Compare Lk. 17:24. The lofty mountains of “Lebanon and Sirion” which speak of settled systems of human government (Jer. 51:25, Dan. 2:35) are also moved out of their places. The “hinds made to calve” apparently refers to Israel’s new birth (vs. 5-9). In the end the Lord is seen sitting upon the great waters. This speaks of the nations being put into subjection under Him as He reigns supreme over all (vs. 10-11).

PSALM 30 With the Lord having come and put down Israel’s enemies (Ps. 29), the remnant break out in a song of praise to Him who has delivered them. They praise Him for His healing and restoration (vs. 13), and rehearse their deliverance in a song. Their night of weeping is over and “joy has come in the morning.” A new day now dawns for Israel since Christ, “the Sun of Righteousness” has risen with healing in His wings (Mal. 4:2). The remnant speak of how the Lord answered their prayers in His own time and for His own glory. Their mourning now has been “turned to dancing” and their tongue to sing His praises (vs. 4-12).

PSALM 31 The death of Christ now comes before us. What follows in this psalm shows that once the remnant have been delivered at Christ’s appearing, they will be brought into the knowledge of His work on the cross for them. It is the only ground of blessing for the Jews, the Gentiles, and the church of God. At that time they will “look upon Him whom they have pierced” and realize He died for them. (Zec. 12:10). The first part of the psalm gives the language He breathed while dying on the cross. “Into Thy hand I commend My spirit” was quoted by the Lord Jesus (Lk. 23:46). By the Lord using these words shows that He applied at least a part of the psalm to Himself (vs. 15a). The remnant then acknowledge “Thou hast redeemed me O Lord God of truth.” They rejoice when they realize what He has accomplished for them on the cross and for what has resulted in the great deliverance that is now theirs (vs. 5b-8). Then the language of Christ is again heard as He surrendered Himself into the hand of God (vs. 10-16) In the latter part of the psalm the remnant bless the Lord for His marvelous goodness and kindness (vs. 17-24).

PSALM 32 The remnant having been brought to know the value of Christ’s death for them (Ps. 31), now experience the true blessedness of transgressions forgiven and sin covered (vs. 1-2). But this is not before confession on their part (vs. 4-5). The two-fold result of knowing God as a forgiving God then follows. First, a confident hiding in the Lord for preservation from any further enemies that still exist (vs. 6-7); secondly, guidance from the Lord for the way (vs. 8-9). The psalm closes with the exhortation to the redeemed to rejoice in the Lord (vs. 10-11).

PSALM 33 Consequent upon realizing the blessedness of sins forgiven (Ps. 32), the remnant respond to the exhortation to rejoice in the Lord given at the end of the previous psalm. They praise Him as their Creator and Redeemer in a “new song” (vs. 1-5). The psalm views the Millennium coming in and anticipates all the world fearing the Lord and standing in awe of Him (vs. 6-11). Israel will be the nation the Lord will associate Himself with as His people. They will be blessed above all other nations of the earth. The psalm closes with the godly looking to the Lord in dependence as they wait for the full establishment of the Millennial Kingdom of Christ (vs. 12-22).

PSALM 34 This psalm continues the praise and thanksgiving of the previous psalm, only now it has widened out (“at all times”). The remnant of Israel call on all the earth to unite with them, that together they might magnify the Lord and exalt His name (vs. 1-3). They will preach the gospel of the Kingdom rehearsing abroad the Lord’s marvelous goodness in delivering them out of all their troubles (i.e., the great tribulation). They will appeal to all to “taste and see” His goodness and to trust in Him (vs. 4-8). Israel will also be the Lord’s instructors of righteousness (Isa. 2:2-3, 60:17, Mt. 28:19-20). They will teach the nations to fear the Lord that it might be well with them; to submit to Him that they might enjoy life and length of days in the Kingdom. They will also warn the world of the judgment that will be speedily executed (“cut off”) upon any who practice wickedness under the reign of Christ (vs. 9-22). Compare Ps. 101:3-8 (JND Translation), Zeph. 3:5 (margin), Zec. 5:1-4.

Psalms 35-41

Psalm 35 This psalm begins a new series. The godly remnant are again seen in deep distress suffering persecution from the ungodly Jews in the land. The psalm opens with the remnant crying to the Lord to actively intervene against their persecutors.

They pray for His divine protection (“shield and bucker” vs. 1-3) and set forth a plea for the destruction of their wicked persecutors (vs. 4-10). They spread out before the Lord their circumstances. False witnesses have risen up and laid charges against them of things they have not done (vs. 11-16). The remnant (“the quiet in the land,” vs. 20) look to the Lord and ask “how long” will He leave them in such trying circumstances as they try to live for Him among the ungodly Jews in the land (vs. 17-22). They call again on the Lord to rid them of their persecutors that their mouth may be opened in praise to the Lord for His deliverance (vs. 23-28).

PSALM 36 As the tribulation continues a wicked man rises up among the apostate mass of Jews in the land. He is Antichrist, the Jews’ false messiah and king. The remnant look at him and describe his wickedness in detail (vs. 1-4). Then they turn and look at the Lord, Israel’s true Messiah and King, and think of His greatness and glory. What a contrast! One is marked by evil, the Other by loving-kindness, faithfulness and righteousness. One has left off doing good, the Other is seeking the good of both man and beast (vs. 5-9). Looking to the Lord encourages the remnant and causes them to call on Him to rid them of their persecutors (“workers of iniquity”) and bring in the Kingdom with power (vs. 10-12).

PSALM 37 Having realized the great power of the Lord to bring in the Kingdom (Ps. 36:5-9), the remnant counsel themselves not to fret because of the workers of iniquity in the land. As the Lord bears long with the evil doers so must they who wait on Him for deliverance. They are exhorted to trust in the Lord and wait on Him until He intervenes on their behalf (vs. 1-6). Antichrist (“the wicked”— singular) for a time appears to prosper in his wickedness, but the remnant remain confident that he will not continue long (vs. 7-13). They are equally sure that the apostate Jews (“the wicked”— plural) who persecute them will also be cut off (vs. 14-22). In the meanwhile the remnant’s portion is to seek to walk uprightly before the Lord and wait on Him. He will preserve them through their time of trial (vs. 23-34). The psalm closes with the remnant anticipating Antichrist and his followers being removed from power through judgment and them being delivered (vs. 35-40).

PSALM 38 The next two psalms (Ps. 38-39) present the sufferings of the remnant under the governmental dealings of God. Adding to the sorrows they already are experiencing (through persecution from their brethren), they feel the chastening hand of the Lord upon them on account of their sins. The arrows of conviction pierce their conscience as their sins are brought to remembrance (see heading). They realize they have to do with a holy God and this gives them no rest (vs. 1-8). Overcome with grief over their own sins and persecution from the ungodly Jews (vs. 9-17) they make confession to the Lord (vs. 18) and call on Him to “make haste” to deliver them (vs. 19-22).

PSALM 39 In despair the remnant make a resolution not to sin with their tongue. They hope that this will bring divine favor and hasten their deliverance. However, this self-imposed restraint doesn’t last and they do the very thing they said they wouldn’t (vs. 1-3). This brings them to a greater realization of their helplessness. They look to the Lord that He might teach them to know their own heart. At length they learn the humbling lesson that there is no good thing in the flesh; that man in his best state is altogether vanity (vs. 4-6). Disappointed from their own failures and weaknesses the remnant cast themselves on the Lord to deliver them from their transgressions. Feeling they are under the stroke of divine wrath, they cry out to the Lord that He would spare them from such chastening (vs. 7-13).

PSALM 40 This psalm is Christ’s resurrection song. Having waited patiently for Jehovah to deliver Him from the horrible pit of suffering into which He entered by the will of God for the blessing of His people, He is heard and delivered from death by resurrection. The psalm also recounts His perfect obedience as a faithful witness for God in this world, and His bearing and confessing the sins of His people. In application to the remnant this psalm opens out their deliverance. They speak of how the Lord has come in and brought them out of their pit of suffering and established their goings which has resulted in a song in their mouth even praise unto their God (vs. 1-3). Appreciating what the Lord has done for them the remnant voluntarily yield themselves to God. They preach righteousness and declare His faithfulness and salvation to all (vs. 4-10). Though enemies still existent in the earth, the remnant express their need of the Lord’s protection and care. They look to the time when the Lord will fully rid them of all oppressors (vs. 11-17).

PSALM 41 This psalm closes the first book of the Psalms recapping the whole position of the remnant. It is kind of an appendix restating the main elements of their circumstances. They are seen suffering under persecution in the tribulation period (“time of trouble”— Dan. 12:1). Yet there is confidence on their part that the Lord will preserve them (vs. 1-3). There is also the remnant’s confession of sins and humiliation (vs. 4-8). But most notable the psalm describes the treachery of Antichrist (“mine own familiar friend”) who leads the attack against the remnant (vs. 9-10). The psalm closes with deliverance for the remnant and their being set before the Lord with a song of praise (vs. 11-13).

Book 2.

In this book (Ps. 42-72) the circumstances the godly remnant find themselves in are far more trying than that of the first book. Antichrist will have risen in the land and be received by the apostate mass of Jews as their (false) Messiah (Jn. 5:43, Dan. 11:36-39). More than this, Antichrist will have set up an idolatrous image, the abomination of desolation (Mt. 24:15, Rev. 13:14-15), in the temple and will be forcing all in the land to worship it. When the godly remnant, for conscience sake, refuse to worship the image, the bitter hatred of the Beast and Antichrist will be drawn out after them. They will unleash the most terrible persecution this world has ever known (Mt. 24:21-22, Dan. 12:1, Rev. 12:13) upon all in their realm who refuse to bow to the image and especially upon the godly remnant. This is the great tribulation which will continue for the last 3½ years of Daniel’s seventieth week. The key to the second book is Isa. 66:5. On account of the city of Jerusalem and the land of Israel being given up to the wickedness of idolatry Antichrist will bring in and the terrible persecution he will cause, the godly remnant will be forced to flee out of Jerusalem (Mt. 24:15-21) to the mountains, the caves, and the dens of the earth for safety. In the first book they were seen going with the multitude to the house of God, but now they are no longer able to frequent the temple (Ps. 42:4, Ps. 55:14). They are viewed as cast out by their brethren. The psalms in the second book describe the feelings of the godly remnant during this period (the last 3½ years of Daniel’s seventieth week)

The Spirit of God has selected certain psalms that were written at different times and places when the writer was at a distance from the house of God. The headings of the psalms of this book indicate that most of them were composed at a time when David (a type of Christ) was not yet accepted by his people as their king. They were written when he and his faithful few (a type of the godly remnant) were in an outside place hunted by Saul and later by Absalom (both are types of Antichrist). These psalms form the background for the prophetic application when the godly remnant will be cast out by their brethren, the apostate Jews. In practically every psalm where the remnant are seen persecuted and under oppression, there is some indication that they are outside Jerusalem and at a distance from the temple and its privileges. Ps. 42:4, 6, Ps. 43:3-4, Ps. 44:11, 14, 19 (JND Translation— “the place of jackals”— the wilderness), Ps. 52 (heading), Ps. 55:6-7, 9, 14, Ps. 56 (heading), 8, Ps. 57 (heading), 9, Ps. 60:1, Ps. 61:2, Ps. 63 (heading), 1-2, Ps. 65:4-5, Ps. 66:13-15, Ps. 68:6, 13 (JND Translation, “the sheepfolds”— which are situated in the remote places of the countryside), Ps. 69:8, Ps. 71:20. As a result their prayers are not addressed to the LORD (Jehovah) as in the first book, but to God (Elohim) which denotes their distance from the sanctuary and lack of enjoyment of their covenant blessings. Elohim is used 164 times. Lord is used sometimes in this book but usually it is “Lord” (lower case letters which is Adonai) which is different from “LORD” (capital letters is Jehovah). These psalms addressed to God (so called Elohistic Psalms), Ps. 42-83, extend part way into the third book, to when the Lord judges Israel’s enemies and restores them to himself (Ps. 83:18). The psalms that follow (Ps. 84-150) are again addressed to the LORD (Jehovah) which signifies the establishment of His covenant relationship with His people Israel in reality (Ex. 6:2-4).

Adding to the sorrow the godly remnant will suffer from the rejection of their brethren the apostate Jews, they will also experience oppression from the Gentiles, particularly the Arab nations into whose lands they have been forced to flee. The Gentiles who oppress them are referred to as “the enemy.” (See JND, “Synopsis of the Books of the Bible,” Ps. 42-44) Ps. 42:9-10, Ps. 43:2, Ps. 44:11-14, Ps. 54:3, Ps. 55:3, Ps. 56:1-2, Ps. 59:1-2, Ps. 64:1-2, Ps. 68:1.

Although the second book particularly focuses on the sufferings of the godly remnant in the great tribulation when they will be cast out by their brethren, some of the Psalms within the book look on to the remnant’s deliverance and the establishment of the Kingdom of Christ.

This book has been referred to as the Exodus section of the Psalms. In the book of Exodus, the children of Israel experienced in principle something of the same thing the godly remnant will experience in a coming day. The children of Israel were in a strange land (Egypt) away from the land of promise (Canaan) under the cruel affliction of a wicked king (Pharaoh). The godly remnant in these Psalms as we have noticed are also seen as away from the land of promise on account of the wicked king (Antichrist) ruling there. The children of Israel in the first chapters of Exodus were not in the knowledge of the Lord as Jehovah. So also the godly remnant will cry to God rather than the LORD. When the children of Israel in Egypt groaned under their oppression the Lord heard it and arose to deliver them eventually judging the cruel king (Pharaoh). Exodus begins with the moans and groans of God’s people and ends with their deliverance and the glory of the Lord descending upon His dwelling place on earth (Ex, 40:34-35). The second book of the Psalms also begins with the groans of the suffering remnant and ends with their deliverance in the glorious Kingdom of Christ.

The various series of psalms in the second book are; Ps. 42-49, Ps. 50-51, Ps. 52-60, Ps. 61-68 (See JND, “Notes and Comments,” vol. 3, p. 137), Ps, 69-72. Each group (except Ps. 50-51, which really is an appendix to the preceding series) begins with the remnant’s suffering (being cast out) and ends with the coming of the Lord in power to deliver them and establish His Kingdom.

Psalms 42-49

Psalm 42 The godly Jewish remnant cast out by their apostate brethren (Isa. 66:5) are described as a beleaguered deer far from its native waterbrooks panting for water. Cast down through discouragement they sorrow over their deprivation of the privilege to worship in the house of God (vs. 1-5) From outside the land (vs. 6) they cry to God to sustain them in their trial (vs. 6-11).

PSALM 43 Being cast out the godly remnant suffer under a double character of persecution: from their apostate brethren (“the ungodly nation,” vs. 1), and from the Gentiles (“the enemy,” vs. 2) into whose lands bordering Israel they have been forced to flee. The remnant call upon God (Elohim) to bring them back, that they might again approach the altar of God and enjoy the privileges of the temple (vs. 3-5).

PSALM 44 While the godly remnant wait for deliverance they recall an occasion in Israel’s history when the land was once before given up to wickedness and idolatry when the Canaanites possessed it, As they think upon the power of God that drove out the ancient idolators and brought in the children of Israel, they realize that if they are going to brought back it must be by the same divine power (vs. 1-8). Feeling the oppression of the Gentiles into whose lands they have had to flee (vs. 9-22), they call upon the Lord (Adonai) the more earnestly to come and deliver them (vs. 23-26)

PSALM 45 In answer to their cries in the previous psalms, the remnant exult as they see the Messiah coming in His royal majesty and power (vs. 15). The Lord as a conquering warrior King puts down His enemies with His sword of judgment (Deut. 32:4143). Having taken His throne in Zion (Jerusalem), the Lord owns and exalts the afflicted remnant and unites Himself with them in all His glory, as in a wedding, before the presence of all the earth (vs. 6-17). The queen is Jerusalem. The Kings’ daughters are the cities of Judah. The virgins are the godly remnant that have kept themselves unspotted from the abomination of desolation set up by Antichrist. The daughter of Tyre and the rich peoples are the converted Gentile nations (Zee. 2:11). All willingly bow before the King in homage.

PSALM 46 Psalms 46 to 49 open out the glorious results of the advent of the King. Psalm 46 shows that although the Lord has returned (Ps 45), the remnant are still not fully at rest in their land. They turn to God again for refuge and further deliverance as they see the Gentile nations (particularly those under Gog—Russia) rising up against them as waves of an angry sea (vs. 1-3). The seas are a well-known figure in Scripture of the rebellious nations of the earth (Rev. 17:15, Ps. 65:7, Ps. 93:3-4, Isa. 17:12, etc.). With the Millennium (the 1000-year reign of Christ) about to begin, indicated by the Lord dwelling in Zion as the “Most High,” (His Millennial name) He will not allow the city to be taken (vs. 4-5). Compare Isa. 59:19-20, Zec. 9:8, 12:8, Nah. 1:9. The Lord rises up on behalf of restored Israel and destroys the heathen armies bringing peace to the troubled world (vs. 6-11).

PSALM 47 All enemies now having been put down, the earth is called to acknowledge Christ as King (vs. 1-2). Israel is then brought into the place of head over all nations (Deut. 28:13, Ps. 18:43) according to the original purpose of God (vs. 3-4). Having established His Kingdom, the Lord returns to His throne in the heavens upon which He will reign as King over the whole world (vs. 5-9). Compare Ps. 103:19. The converted Gentile nations willingly join themselves to Israel and their God (vs. 9, JND Translation). See also Zec. 2:11.

PSALM 48 Jerusalem is established as the metropolitan center of the Millennial earth; the capital city of the world. Compare Isa. 2:2-3. It is the city of the great King, the Lord Jesus Christ (vs. 1-3). All nations who had come against it have been defeated by His power (vs. 4-7). The city is now the place of Israel’s joy and worship (vs. 8-14).

PSALM 49 The establishment of the Kingdom of Christ is announced to all the world. Both those of a low and high degree, the rich and the poor, are called not to trust in riches but in the Lord.

PSALMS 50-51 The next two psalms form an appendix to the previous series. They show the way the Lord will produce repentance in His people (Israel) which will ultimately lead to their blessing.

PSALM 50 Having taken His place in Zion, the Lord undertakes to judge His people whereby the wicked are purged from among the godly. Compare Ezk. 11:9-10, 20:34-38, The Lord first gathers His people before Him, then heaven and earth are called to witness the vindication of His righteousness in executing judgment on them (vs. 1-6). The righteous (“my people”) are reproved first for their empty ritualism. He admonishes them that true worship must be from the heart (vs. 7-15). Then the wicked are addressed. The Lord declares that they have no part with Him in His covenant because they hate the instruction of His Word, and condone evil, immorality, lying, and false witness (vs. 16-21). The psalm closes with an appeal to offer praise to God from the heart or be torn in pieces by His judgment (vs. 22-23).

PSALM 51 This psalm gives the response to the charges laid in the previous psalm. They were exhorted to call upon the Lord in the day of trouble (Ps. 50:15). Now broken in repentance the remnant do so. They pour out their souls in full confession of their sins. So deep is the repentance that they trace it to the root—the sin nature (vs. 1-6). They call on the Lord to thoroughly cleanse them from their sins and to restore the joy of salvation (vs. 7-13). The Jews (the two tribes) particularly will own “blood-guiltiness” in the death of Christ. See Mt. 27:25, Acts 2:23, 3:13-15. There is no attempt now to offer any outward legal sacrifices (compare Ps. 50:7-14). They have simply a broken and contrite heart which God only can accept. This leads to their full restoration (vs. 14-19),

Psalms 52-60

PSALM 52 This psalm begins a new series taking us back into the great tribulation where the godly remnant are seen suffering under persecution from their apostate brethren and Antichrist. The heading of the psalm indicates the remnant have had to flee. David and those associated with him at the time of his flight from Saul, are a picture of Christ identifying Himself in spirit with the godly remnant who must flee on account of Antichrist’s persecution of whom Saul is a type. Antichrist has lifted himself up as a mighty one among the apostate Jews and has been gladly received by them. The godly remnant, however, see his true character of wickedness (vs. 1-4). Assured that he cannot continue they foretell his doom (vs. 5-7), while for themselves they trust in the mercy of God and wait for His deliverance (vs. 8-9).

PSALM 53 Scattered in the land and among the Gentiles (Ps. 55:6-7, 9, 14, Ps. 56:8, Ps. 57:9, etc.) the remnant view the current of apostasy growing among men. They observe that the children of men have thrown off all recognition of God. They see that “everyone of them have gone back and become filthy; that there is none that doeth good, no not one.” Psalm 14 is quite like this psalm. The difference being that Psalm 14 is more a description of the Jewish fool whereas Psalm 53 is more the Gentile fool. The second book of the psalms views the remnant outside the city of Jerusalem and often the land of Israel as well where, in Gentile surroundings, they observe the apostasy among them.

PSALM 54 This psalm, again written from an outside place—the wilderness of Ziph where David and company fled from Saul, indicates the remnant have fled. Cast out they suffer under a double character of persecution; from the Gentiles (“strangers,” vs. 3) into whose lands bordering Israel they have fled, and from their own apostate brethren (“oppressors,” vs. 3). Confident that God will hear their prayers, the remnant look to the time when the Lord will deliver them and they will once more be at liberty to worship Him (vs. 4-7).

PSALM 55 This psalm was written when the heartbreaking news of the treachery of Ahithophel reached David and the people who had fled from Jerusalem (2 Sam. 15:31). It describes in its prophetic application, the sorrow the godly remnant will have when they learn the covenant with the Roman Beast (Dan. 9:27) has been broken (vs. 20). Suffering under persecution from both the Gentiles and the wicked apostate Jews (vs. 3), the godly remnant are overwhelmed with discouragement (vs. 4-5). Their only recourse is refuge in the wilderness (vs. 6-8) as they see the city of Jerusalem wholly given up to wickedness (vs. 9-11). Antichrist in all his deceitful wickedness had professed to be among the godly and went with them into the house of God in the first 3½ years of the tribulation (the first book of the Psalms), but now has turned against them. This casts the godly remnant upon God that they might be preserved.

PSALM 56 Again, this psalm was written when David was outside the land (see heading). The wandering remnant (vs. 8) continue to feel oppression from both their apostate brethren and the Gentiles. They turn to the Word of God for comfort, encouragement and guidance (vs. 4, 10). Having renewed confidence in God they lift up their hearts in praise while they wait for deliverance (vs. 10-13).

PSALM 57 The persecuted remnant having put their trust in God’s word (Ps. 56) turn to heaven for help. They realize that if deliverance is going to come it can only be from above. They look to God to send the Messiah for their deliverance (vs. 1-3). Still feeling the oppression from those who seek their lives (vs. 4-6), their hearts remain fixed and steadfast in God (vs. 7-11). Although the remnant are outside the land (“among the peoples”— Gentiles, JND Translation) and away from the temple, it does not stop them from praising God and exalting Him.

PSALM 58 This psalm describes the condition of things in the land of Israel just prior to the Lord’s coming (the appearing of Christ) to deliver the godly remnant. The government in the land under Antichrist, the willful king (Dan. 11:36-39), is seen as wholly corrupted. The judges (government officials, etc.) work wickedness and violence. All righteousness is gone (vs. 1-5). The remnant realize that iniquity cannot go on unjudged. They cry to God that the wicked would be punished (vs. 6-11).

PSALM 59 While Antichrist continues to hunt the afflicted remnant (see heading), the city of Jerusalem is suddenly surrounded by Gentile nations (“dogs” vs. 5-6, 14). The Assyrian has entered the land and is proceeding to desolate it. This is the first attack of the Assyrian—the King of the North and his Arab confederacy, Dan. 11:40-43. Seeing the power of the heathen armies, the remnant cast themselves upon God that they might be preserved (vs. 9, JND Translation). They cry to God that He would judge the enemy (vs. 10-13), and look for the morning of their deliverance when the Sun of Righteousness (Mal. 4:2) will arise with healing in His wings (vs. 16-17).

PSALM 60 Unlike the other psalms in this series which were written when Saul (a type of Antichrist) reigned and David (type of Christ) was not yet accepted by his people, this psalm was written when Saul was removed from reigning in Israel and David was made King. More than this the heading also indicates that David had triumphantly defeated the enemies of Israel (2 Sam. 8:3, 12-13, 1 Ki. 11:15, 1 Chron. 18:12). The setting of this psalm then prophetically views things at the time when Christ will have come back in power and judged the heathen nations who have made their inroads into the land of Israel as noted in the previous psalm. The remnant pray for the restoration of the nation of Israel who have been scattered to the four winds (Mt. 24:31—the ten tribes) vs. 1-5. In answer the Lord lays claim to Israel’s full inheritance on both sides of Jordan River (vs. 6-8). The closing verses show the armies of restored Israel being led out by the Lord in conquest to take possession of their rightful inheritance He has claimed for them (vs. 9-12).

Psalms 61-68

PSALM 61 This psalm begins a new series taking us back into the great tribulation where the godly remnant are again seen suffering under the persecution of Antichrist. The remnant feeling their isolation are overwhelmed with discouragement. They cry to God for help from outside the land (vs. 1-2). Although overcome with depression their faith rises to thank God for His preservation thus far. They look forward to the time when they will be brought back to the temple and its privileges (vs. 3-8).

PSALM 62 In this psalm the faith and confidence of the godly remnant rises higher still. Even though evil is prevailing around them, they are able to rest in God peacefully as they wait for deliverance. As they wait they encourage one another to trust in God alone (vs. 7).

PSALM 63 The remnant are still outside Jerusalem (see heading, “in the wilderness”) waiting for deliverance. Being deprived of the privileges of the temple they thirst for God. They acknowledge that nothing short of Him alone will satisfy their souls. They long to see His power and glory as they had in times past when they frequented the house of God in the first 3½ years (vs. 1-2). But now in the outlying places of the land deprived of the temple, they discover they can still enjoy the loving-kindness of God Himself. This leads their hearts out in praise to Him (vs. 3-7).

PSALM 64 The godly remnant continue to feel the double character of persecution from the Gentiles (“the enemy”) and from the apostate Jews who follow Antichrist (“the wicked” or “workers of iniquity”) vs. 12. They appeal to God about their persecutors who hunt them day and night (vs. 3-6). In answer to their many prayers, at last God suddenly intervenes (the appearing of Christ) to judge their adversaries and deliver them (vs. 7-8 JND Translation). Compare Luke 18:1-8. The whole earth will be made to fear God and to cringe before Him (vs. 9, Ps. 66:3, Ps. 81:15 JND Translation). Those who are righteous in heart will rejoice that the Lord has returned in judgment to put down the wicked and establish His Kingdom. With Christ viewed as having now come back, the name “LORD” (Jehovah) is appropriately used rather than “God” (Elohim) which is characteristic of the second book (vs. 10).

PSALM 65 This psalm together with following psalms of this series open out the glorious results of Christ’s return. Praise at first will be silent in Zion because Israel first needs to be restored to the Lord (vs. 1-2 JnD Translation). But after their sins are confessed and put away, they draw near to the Lord rejoicing in their salvation (vs. 3-5). After Israel is seen restored to the Lord and rejoicing in His presence, reference is made to the waves of the restless sea rising up. The sea is a well-known figure of the rebellious nations of the earth (Rev. 17:15, Ps. 46:2-3, Ps. 93:3-4, Isa. 17:12, etc.). It is the nations led by Russia who will rise up after the Lord has returned and restored Israel. The Lord stills the waves of the raging sea with His mighty power. The nations that have gathered together in rebellion are put down (vs. 6-7). Afterward the Lord’s glory is manifested throughout the whole earth as the Millennium comes in (vs. 8-13).

PSALM 66 Restored Israel summons the earth to submit to the Lord and worship Him (vs. 1-4). The remnant will spread the knowledge of God and His ways to the nations declaring His goodness in delivering them (vs. 5-20).

PSALM 67 Israel becomes the channel of blessing to the people of the Millennial earth. They teach the nations to worship God.

PSALM 68 is a cap on the whole series. It is kind of a review or summary of the foregoing psalms. In a certain sense it could stand alone, complete in itself. The psalm begins with the cry of the remnant to God to arise and deliver them by scattering their enemies in judgment (vs. 1-2). This is followed by their rejoicing as they see the Lord coming (“riding upon the heavens”) for their deliverance (vs. 3-6). The Lord then is seen going forth to judge the armies of the kings that are gathered in the land. In the midst of the judgments executed on their enemies, the remnant is seen as a dove (an affectionate name the Lord uses for His beloved remnant—see Song of Solomon 2:14, etc.) with wings of silver and feathers of gold which speaks of them being in the good of redemption(vs. 7-14). As a victorious King, the Lord then secures Zion (“the hill of God”) for God, associating Himself with the remnant there (vs. 15-20). The occasion is correlated with Israel’s history at Sinai where they entered into a covenant with the Lord (Ex. 19, Heb. 9:18-20), but now it is a new covenant the Lord makes with His people (Jer. 31:31-34). The ten tribes are also seen returning to the land from among the nations and joining the rejoicing (vs. 22). While all Israel is rejoicing before the Lord (vs. 24-29), another multitude of spearmen (warriors) gather for war (vs. 30). This perhaps is the armies of Gog attempting to overthrow re-established Israel (Ezk. 38:11-12). After these multitudes are judged, all remaining nations willingly submit to the Lord on account of His mighty power (vs. 31-35).

Psalms 69-72

PSALM 69 This psalm begins the final series in the second book again taking us back into the great tribulation when the godly Jewish remnant are found suffering under Antichrist. The remnant are hated without a cause by their apostate brethren (vs. 1-6). The Lord fully enters into their sorrow. The hatred they experience from the Jewish nation was perfectly felt by Him on the cross when He was hated by the nation without a cause (Jn. 15:23-25). Deeply feeling the reproach of their brethren on account of their zeal for Jehovah (vs. 7-12), they cry to Him for deliverance (vs. 13-21). The remnant pray for the destruction of the ungodly Jewish nation who are oppressing them (vs. 22-28). Their only encouragement is to look forward to the time when the Lord will intervene in judgment on their behalf. This causes them to rejoice with thanksgiving and praise (vs. 29-36).

PSALM 70 The remnant cry the more urgently (“make haste” is mentioned three times in five verses) to God to make a speedy return to deliver them from the oppression under which they are suffering from the apostate Jews.

PSALM 71 The remnant continue to cry to God for deliverance from the oppression under Antichrist— “the unrighteous and cruel man” (vs. 1-4). They look back at their whole trial through which they are passing and marvel at God’s miraculous preservation (vs. 5-8). The remnant feeling the wear of the ordeal compare themselves to an old man who has come to the end of his strength. Consequently they cast themselves upon the Lord’s strength (vs. 9-18). Deliverance finally comes for the remnant at the end of the psalm. They rejoice that God has done great things for them. This will be, of course, at the time when Christ as the Son of Man appears. They speak of being revived and brought up again from the depths of the earth (vs. 19-21 JnD Translation). As a result they sing praise to God for their deliverance and rejoice that they have been redeemed from the hand of their wicked oppressors who have been confounded and put to shame (vs. 22-24).

PSALM 72 With the godly remnant of Jews delivered (Ps. 71:19-24), the Kingdom of Christ is then established in power and glory. All nations are subdued under Him as He reigns supreme over all. This is the Millennium.

Book 3.

In the third book (Ps 73-89) things sink to their lowest point. To add to the godly remnant’s sorrow of rejection by both their brethren and Gentiles, terror strikes through them as they see the King of the North’s armies desolating the land (Dan. 11:40-42). This will be used of God to bring them to the bottom; to deep repentance (Joel 2:12-17) which will lead to confession of blood-guiltiness in the crucifixion of Christ at His coming. The key to the third book of the Psalms is Isaiah 18. That is, the Jews having been gathered back into their land are attacked by a northern army. The psalms in this book describe the feelings of the godly remnant at the time when two-thirds of the nation (the Jews) will be cut off in death (Zec. 13:8) by the northern invaders. Desolation, death, and destruction resulting from the invasion is seen throughout the book (Ps. 73:18-19, 27, Ps. 74:1-8, 19, JND Trans footnote, Ps. 75:3, Ps. 76:10, Ps. 78:62-64, Ps. 79:1-3, 10, Ps. 80:12-13, 15-16, Ps. 83:2-4, Ps. 84:3, Ps. 86:14, Ps. 88:1-18, Ps. 89:40-48). The godly remnant who will have fled into hiding from the persecution of Antichrist, will be preserved from the invading armies, but the apostate Jews in the land, however, will be slaughtered by the thousands.

The godly remnant will see the land of Israel devastated by the invasion of northern armies and cry to God for help. There is a difference in the prayers of the remnant in the second book from that in the third book. The prayers in the second book are primarily to God for the destruction of Antichrist and his wicked followers. The prayers in the third book are to God for the destruction of the northern invaders and for the restoration of the nation.

The third book has been referred to as the Leviticus section of the Psalms. Leviticus being the priest’s book, teaches approach to God in holiness on the ground of a sacrifice, and has much to do with the sanctuary (Lev. 1:1, etc.). The third book of the Psalms also has the sanctuary very much in view (Ps. 73:17, Ps. 74:2-4, 7, Ps. 75:2, Ps. 76:2, Ps. 77:13, Ps. 78:54, 60, 69, Ps. 79:1-2, Ps. 82:1, Ps, 84:1, 3-4, 7, 10, Ps. 87:1-2, 5, Ps. 89:5, 7).

The various series of psalms within this book are Ps. 73-78, Ps. 79-87, Ps. 88-89. Each series begins with the destruction of the land by the invading armies of the King of the North and goes on to show the coming of the Lord to deliver the godly Jewish remnant, the putting down of their enemies in judgment, and the restoration of the ten tribes of Israel.

Psalms 73-78

PSALM 73 The godly Jewish remnant are perplexed as they look on their apostate brethren living in wickedness in the land with all the wealth they have amassed to themselves (Isa. 2:7-8) during the period of their dispersion. Having returned to the land of Israel (vs. 10) in the tribulation, they live in open apostasy having no regard for God (vs. 1-12). The remnant complain of their lot. They have sought to be upright before God but apparently it has not brought them good. They are reproached and persecuted (vs. 13-16). But turning to God the remnant find a solace in His sanctuary. They learn that the apostates cannot go on long in their wickedness (vs. 17). The godly remnant then see swift destruction coming upon the apostate mass of Jews in the land as a penal consequence of their wickedness and apostasy (vs. 1820). The whole land is desolated by the invading armies of the north (Dan. 11:40-43). The remnant become ashamed of envying the apostates and look wholly to the Lord for their preservation as the northern armies pass through (vs. 21-28).

PSALM 74 Still feeling cast off the remnant take account of the destruction caused by the invading armies of the King of the North. They see the temple destroyed and burned with fire (vs. 1-11). The remnant cry to God for the nation as they see it desolated. They call upon Him Whose power has ordered creation to execute judgment on the invading enemy praying that they will be preserved from “the greedy troop” (vs. 19, JND Translation) vs. 12-23.

PSALM 75 This psalm contains the Lord’s answer to the cry of the remnant in the previous psalm. He tells them (probably through the voice of prophets among them) that “when He shall reach a set time,” He will come in judgment on the enemies who have desolated the land. He encourages them that although “the land” and “the inhabitants” (the apostate Jews who have received Antichrist) have been desolated, He still is in full control behind the scenes bearing up the pillars (vs. 2-3, JND Translation footnotes). The “horn” that has been lifted up (Antichrist) has been put down not from the east, west, or south, but from the invading armies of the north (vs. 4-6). The remnant learn that it is really God who is the judge. He has ordered this judgment on the apostate mass of Jews and has executed it through the northern invaders. In spite of all that has happened they are assured that the Lord is about to intervene and pour out judgment on these enemies (vs. 7-10).

PSALM 76 The glory of the Lord has appeared in the land (vs. 4). The Lord has returned from heaven (vs. 8) to judge the armies who have gathered there (vs. 1-9). Compare Dan. 11:45, Joel 2:20. God has made “the wrath of man to praise Him,” in that the hatred of the King of the North and his confederate armies have been used to accomplish God’s will in executing judgment on the apostate Jews who have received Antichrist. But now the Lord has executed judgment upon these “kings of the earth” (vs. 10-12).

PSALM 77 The remnant is now delivered. The tribulation is over. They look back in retrospect at the goodness of God in answering their prayers and bringing them through the time of their greatest trial (vs. 1-3). Although delivered they are not yet in the enjoyment of their covenant blessings. There is no praise in this psalm. They still have many doubts and fears (vs. 4-9). But in turning to God their confidence is restored as they realize they have been delivered from their enemies by the judgment of God (vs. 10-20).

PSALM 78 This psalm in its prophetic application is a parabolic account of the return of the ten tribes to the land of Israel after the tribulation (Mt. 24:29-31). The psalm recounts the history of Israel when they journeyed from Egypt to Canaan. This historic journey is often correlated in the Prophets with the future journey of the tribes of Israel back to their promised land (Isa. 11:15-16, 51:9-11, Jer. 16:14-15, Ezk. 20:34-36, etc.). There is a definite analogy between the two journeys. The children of Israel set out from Egypt, passed through the wilderness where they were tested, and came into the promised land. The returning tribes of Israel will also come up out of every part of the world (of which Egypt is a type—Ezk. to the land of 20:34), into the wilderness where they will be tried (Ezk. 20:35-39), and then be brought into the promised land (Ezk. 20:40-44). As the tribes return to their homeland after being scattered over the whole earth for nearly 2800 years, they will no doubt go over their history with all its failure as this psalm shows. They will acknowledge that on the ground of responsibility they have utterly failed. Owning it to the Lord, they will learn that the restoration of Israel is only on account of the sovereign grace of God (see vs. 65-69). The psalm closes with a lovely picture of Christ (David being a type) reigning as King over His people in what typically speaks of the Millennium.

Psalms 79-87

PSALM 79 This psalm begins a new series taking us back again to the time when the armies of the King of the North will have passed through the land of Israel destroying both the city of Jerusalem and the temple in their conquest into Egypt (Dan. 11:40-42). The godly Jewish remnant cry to God as they see the land of their inheritance desolated by the northern invaders. They pray that God would speedily pour out His judgment upon them.

PSALM 80 While the remnant wait for God’s intervention they utter a 3-fold prayer for the restoration of the nation (vs. 3, 7, 19 JND Translation), They speak to God of the nation under the well-known figure of the vine, reminding Him of His marvelous care for them in times past (vs. 1-11). Confused and troubled they ask why He has allowed it to be trampled down by a “wild boar” (the unclean Gentile armies of the King of the North) and burned with fire (vs. 12-16). They pray for God’s hand to be upon the Man of His right hand (Messiah), knowing their only hope of restoration is in Him (vs. 17-19).

PSALM 81 Anticipating restoration the remnant yearn for the trumpet to be blown in the new moon (the feast of trumpets, Lev. 23) symbolizing Israel’s national ingathering and restoration (vs. 1-5). While they wait for the Lord’s intervention, He speaks, reminding them that when they cried to Him in the past and He delivered them, they afterward rebelled (vs. 6-16). In this He tests the reality of their desire for Him. The Lord then testifies that if they only would hear His word and walk in His ways, He would surely rid them of all their enemies.

PSALM 82 God’s presence is now known in Israel. The Lord has returned (the appearing of Christ) in answer to the cry of the remnant in the preceding psalm. He is seen judging those in the place of authority in the land of Israel (Antichrist, the willful king and other of his government officials Dan. 11:39). Judgment must begin at the house of God (1 Pet. 4:17). Those who have taken that responsible place are judged first (vs. 7). The Lord applied this psalm to the time of His first coming (Jn. 10:34), but did not speak of judgment at that time because He had come in grace to save. But when He comes the second time He will execute judgment in Israel beginning with the responsible (apostate) Jewish rulers. This psalm then describes the judgment the Lord will execute in the day that He comes to deliver the remnant. The remnant also call for the Lord’s judgment to extend to the Gentile nations of the earth (vs. 8).

PSALM 83 Having returned the Lord’s judgment continues. In this psalm His judgment is seen extending (as requested by the remnant, Ps. 82:8) to the confederated nations under the Assyrian who have desolated the land. The judgment executed upon these nations is because of their hatred of God’s earthly people the Jews (vs. 1-8). It is correlated with two significant victories in Israel’s history (Barak and Gideon, Jud. 4-8) when God intervened for them in the plain of Megiddo (Armageddon). Those victories were a foreshadow of this judgment (vs. 9-17). As a result of the destruction of these nations under the Assyrian the Lord’s name becomes known in the earth (vs. 18). “JEHOVAH,” His covenant-relationship name to Israel is now introduced. The bringing of the name of JEHOVAH marks a change in the book from the so called Elohistic psalms to the Jehovahistic psalms. From Psalm 42 to this psalm the cry of the remnant has been addressed to God (Elohim), but from Psalm 84 onward they are addressed to the LORD (Jehovah), This indicates the remnant has been delivered and are now realizing their covenant blessings in Jehovah.

PSALM 84 The heading of this psalm again indicates the godly Jewish remnant (the two tribes, Judah and Benjamin) have been delivered. Korah and his company who were destroyed are a figure of the apostate Jews who reject God. His children (“the sons of Korah”) are a picture of the spared remnant (Num. 26:10-11). The psalm goes on to give the exercises of the ten scattered tribes as they return to the land of Israel after the Arab confederacy under the Assyrian (Ps. 83) has been judged. Desires after God arise among them. As true Israelites they long for their proper earthly place in “the courts of the Lord” (vs. 1-4). They envy the sparrows and swallows who have found a place in Jehovah’s house and desire to be there also. Yearning for God and His dwelling place His elect from the four winds (Mt. 24:31) begin a journey that leads them there (vs. 5-8). Verse 5 could be better rendered, “Blessed is the man...whose heart is in the highways to Zion” (JND Translation). Compare also Isa. 11:15-16, 19:23, 35:8-10, 49:9-12. Their pathway leads them through the valley of Baca (“weeping,” JND Translation footnote) which indicates there will be a work of repentance in their hearts (Jer. 31:9, 18-21) as they return. They will go from “company to company” (vs. 7 margin). The Israelite pilgrims will grow stronger in numbers as they meet other groups of their brethren in the way, until there will be an enormous band making their way to Zion. The psalm closes with their desire to see the Messiah (“thine Anointed”) whom they acknowledge as their Sun and Shield (vs. 9-12).

PSALM 85 The remnant of Israel is now viewed as brought back from the four winds (Mt. 24:31) into the favor of Jehovah with their sins forgiven and God’s wrath taken away (vs. 1-3). The psalm goes on to show that there will be a further restoration in their souls after they have been outwardly delivered and brought back to their land before they are at liberty to enjoy of the Kingdom blessings (vs. 4-7). Their calling upon the Lord that His anger be turned away indicates they have need of realizing the extent of the deliverance that is now theirs. They are not yet sure of His heart toward them and are consequently not at peace. To quit their fears and settle their doubts, the Lord speaks peace unto them. He tells them of the greatness of the salvation that has been brought nigh unto them and instructs them in the true meaning and value of the cross where mercy and truth met together and righteousness and peace kissed each other (vs. 8-10). They learn as a result that Christ’s finished work on the cross is the foundation for the blessings of the Kingdom and is theirs to enjoy (vs. 11-13).

PSALM 86 This psalm shows that although the remnant of Israel (the ten tribes) have returned to their land (Ps. 84) and are restored to the Lord (Ps. 85), they are still not fully at rest in their promised inheritance. Distress resulting from enemies having surrounded them (“the assemblies of violent men,” vs. 14) leads them to call upon the Lord for their preservation (vs. 1-7). They express confidence in the Lord that He will arise in power to put down their enemies until all nations be subdued under Him (vs. 810). Their recognition of His power is indicated in their sevenfold use of the name “Lord” (Adonai) which refers to the exercise of His all-powerful Lordship, rather than “LORD” (Jehovah) which is His covenant relationship name. They recall the marvelous deliverance He wrought for them in destroying their previous enemies and now trust He will do the same to “the assemblies of violent men” who have risen up against them (vs. 13-17). The enemy (“the violent men”) on this occasion is the Assyrian who in its final form is Russia. Prophecy reveals it is the Russian hordes (Gog) that will come down from the north in attempt to overthrow regathered Israel (Ezk. 37-39, especially Ezk. 38:11-12). Their character of godless atheism is revealed in that they have not set the Lord before them (vs. 14).

PSALM 87 All enemies having been put down Zion (Jerusalem) is now established in the earth as the city of God (vs. 1-3). The remnant of Israel (the ten tribes) learn of the various nations such as, Rahab (Egypt, Isa. 51:9, Ps. 89:10), Babylon (the Beast, the western powers), and others who were judged before they returned to the land. They were not in the land when these nations were judged hence learn of it after the fact (vs. 4). As the Millennium begins the fame of Jehovah’s people will spread throughout the world (Isa. 61:9) as being born of God and connected by grace with Zion (vs. 4). The Lord will keep a record of everyone from among the nations (“the peoples” JND Translation) that are also born again (vs. 6). The closing verse indicates that all earthly joy will have its center and spring in Zion (vs. 7).

Psalms 88-89

PSALM 88 This psalm begins the final series of this book. It brings us to the lowest point in the third book, beginning with night and ending in darkness. There is no light or deliverance in it for the remnant. Psalm 88 describes the hour of the Jew’s greatest calamity; when the armies of the King of the North and his Arab confederacy invade and desolate the land.

Although the actual armies of the northern invaders are not mentioned, the effect of their inroads is described. Deut. 28:45-57 states that if Israel broke Jehovah’s law the curse of an invading army would come upon them in judgment leaving the young and the old in death. Death is written across this psalm in the most solemn way. It describes the remnant representing the nation under a deep and dreaded sense of having broken Jehovah’s law and consequently feeling the curse of it. As they view the apostate nation being slaughtered by the thousands, they learn in their conscience the reality and horror of God’s wrath against sin. Compare Joel 2:1-17 (especially verses 12-17).

PSALM 89 In this psalm the picture has wholly changed. The Lord has returned according to His mercy and faithfulness (mentioned 10 times) and is seen among His people (vs. 5. 7). The remnant instead of being under the dreaded sense of having broken Jehovah’s law (Ps. 88), are singing and rejoicing over the fact the Lord in His mercy and faithfulness has delivered them. Psalm 88 gives Israel’s failure under the law (or rather the consequences of their failure); Psalm 89 is the Lord’s faithfulness to restore them according to the promises made to David. Honoring His covenant with David, the Lord has come in for the restoration and blessing of Israel (vs. 1-4). Having been received by His people the Lord is seen among them (vs. 5-8). He then judges their enemies with justice and judgment (vs. 9-14). Redeemed Israel rejoice in the Lord their God and walk in the light of His countenance (vs. 15:18). Christ takes His place as the King of Israel (under the figure of David) and is made higher than the kings of the earth (vs. 19-37). The latter part of the psalm appears to be kind of an appendix giving the general theme of the third book; namely the nation trodden down by invading armies and the remnant looking for deliverance (vs. 38-52).

Book 4.

The fourth book of the psalms (Ps. 90-106) develops in full the coming of the Lord (His appearing) in power and glory to deliver the godly remnant and establish His Kingdom. The key to this book is Rev. 11:15. “The kingdoms of this world have become the Kingdom of our Lord and of His Christ, and He shall reign forever and ever.” It gives the introduction of the First-begotten into the world by the cry of the remnant. His coming to reign is mentioned in almost every psalm in the book (Ps. 90:13, Ps. 93:1, Ps. 96:10, 13, Ps. 97:1, Ps. 98:9, Ps. 99:1, Ps. 103:19, Ps. 104:31, Ps. 105:7). The psalms in the forth book describe the feelings of the remnant as they experience the joy of having their prayers answered in the coming of their long waited for Messiah.

The fourth book has been referred to as the Numbers section of the Psalms. Numbers is the book that records Israel’s wilderness journey to Canaan. This book also has many references to their experiences in the wilderness. Psalm 90 shows the generation that had provoked the Lord to anger dying off in the wilderness on account of their own unbelief (Num. 14:26-35, Heb. 3:17-19). Psalm 91, on the other hand, gives the divine protection and care of the new generation (the children under 20 years of age) as they were brought along the way safely to the promised land. There are several other direct references to Israel’s wilderness journeyings (Ps. 95:7-11, Ps. 99:78, Ps. 102:6, Ps. 103:7, Ps. 105:39-43, Ps. 106:13-33). Moses and Aaron whom God used to lead the children of Israel through the wilderness are mentioned 7. times (Ps. 90 heading, Ps. 99:6. Ps. 103:7, Ps. 105:26, Ps. 106:16, 23, 32).

The various series in the fourth book are Ps. 90-93, Ps. 94-101, Ps.102-106. At the end of the book (Ps. 106:47) there as a cry to the Lord to gather Israel. This is a reference to the ten tribes particularly, and is sort of an introduction to the subject of the fifth book where the return and restoration of the ten tribes of Israel is developed in full.

Psalms 90-93

PSALM 90 This psalm records the prayer of the godly remnant as they see the nation dying off on account of the circumstances of the tribulation. Conscious of having to do with the eternal God, they take account of the children of men “returning to dust” (vs. 1-6 JND Translation). They trace the cause to sin. Compare Rom. 5:12 (“death by sin”). Realizing they too could be cut down at any moment they desire to number their days and use them wisely for God (vs. 712). This leads them to call upon the Lord to return and deliver them (vs. 13-17).

PSALM 91 In contrast to the previous psalm where men and women are seen falling in death and not making it through the tribulation, this psalm shows the divine care and protection the remnant will experience as they pass through that same seven year period. Although many will perish in the tribulation God will preserve His godly remnant through it al1. Four names of God are used in this psalm; “the Most High” (El Eylon), “Almighty” (El Shaddai), “LORD” (Jehovah), and “God” (Elohim), showing the infinite care God has for the protection of His own (vs. 1-2). The perils of the tribulation described under twelve different figures, cannot touch them because they have made the Lord their refuge (vs. 3-13).

PSALM 92 The remnant lift up their souls in praise to the Lord. They express their fullest confidence in Him as they anticipate His coming to deliver them (vs. 1-4). So sure of it they speak confidently of what He will do in judgment upon the apostate Jews that follow Antichrist (vs. 5-8), and the Gentile nations (vs. 9-11), while they themselves will be blessed in the Kingdom (vs. 12-15).

PSALM 93 The Lord has come to reign in answer to the cry of the remnant. He has publicly taken His throne in Zion in the display of His majesty (vs. 1-2) and has put down the rebellious Gentile nations (the floods of water—Rev. 17:15, Ps. 65:7, Isa. 17:12-13, etc.) by the exercise of His power (vs. 3-5).

Psalms 94-101

PSALM 94 This psalm begins a new series taking us back into the tribulation just prior to the Lord’s coming (the appearing of Christ). The remnant are suffering from the injustice in the land under the reign of Antichrist. Being persecuted by their apostate brethren who follow Antichrist, the godly remnant call on the Lord to come and show Himself as “the Judge of the earth” (vs. 1-7). The remnant then plead with the apostate nation to consider that the Lord knows and sees all of their wickedness and therefore to repent of it. They exhort any among them to be found in the way of “the blessed man” who waits on God and is instructed out of His law (vs. 8-15). They call them to make a stand in faith against the evil doers, encouraging them that the Lord in His mercy will keep them as He has done for the remnant (vs. 16-19). As they wait they realize that when the Lord does come to establish His Kingdom in righteousness “the throne of iniquity” (the reign of Antichrist) cannot go on with it. Hence having raised the question, “How long will the wicked triumph?” (vs. 3), they are confident that the whole order of things under Antichrist cannot continue very long (Job 20:5). The Lord will cut off the wicked in judgment (vs. 20-23).

PSALM 95 Psalms 95 and 96 describe the everlasting gospel (Rev. 14:6-7) that will be preached by the remnant in the last day. It is the last call to the world to submit to the coming King. In Psalm 95 it is preached to the Jewish nation; in Psalm 96 it is preached to the heathen nations. The remnant summons their brethren to come to Jehovah their Maker in faith with song and praise (vs. 1-6). They are warned not to be as their fathers in the wilderness who did not enter into the promised rest because of unbelief (vs. 7-11).

PSALM 96 The remnant extend their call to the Gentile world. They publish “His salvation,” “His glory,” and “His wondrous works” among the heathen nations (vs. 1-3). Compare Mt. 24:14. They will call the nations to fear the Lord and submit to Him; and to give Him the honor, the glory, and worship that is due (vs. 4-9), because He is coming to judge the world in righteousness (vs. 10-13).

PSALM 97 The Lord appears. He comes in full power to reign (vs. 1). This psalm describes the judgment He will execute when He comes as Judge. The effect of the judgment is that all adversaries are dealt with. No evil in any part of the earth will pass unjudged; all will be searched out by His lightening’s (vs. 2-7). This execution upon Jehovah’s enemies brings deliverance to Zion. Zion rejoices and is made glad because of His judgments. Christ is exalted above all gods as He reigns supreme (vs. 8-12).

PSALM 98 Israel rejoices over the results of His coming. In the past Israel had raised a song of praise to the Lord for vanquishing their enemies (Ex. 15). Now the nation raises a “new song” unto the Lord for intervening again to judge their enemies and to deliver them. The Lord’s victory over His enemies and salvation to Israel is openly showed to the world (vs. 13). Israel praises the Lord (vs. 4-6). The nations (the floods) who once lifted up themselves in rebellion against the Lord also swell in a chorus of praise to Him (vs. 7-9).

PSALM 99 The Lord takes His place on the throne in Zion as Israel’s holy King, and establishes His righteous government over all the earth (vs. 1-4). The intercession of the remnant for the nation (figured in Moses, Aaron, and Samuel who interceded for the nation in their day when it was far from God) has been heard and the Lord has brought in the Kingdom according to His promise vs. 5-9)

PSALM 100 The kingdom having now been established, the Gentiles (“all the lands”) are called up to Jerusalem to worship. See Isa. 2:2-3, Zec. 14:16.

PSALM 101 This psalm completes this series disclosing the great principles on which the Kingdom of Christ will be governed. Above all else the Kingdom will redound to the praise of Jehovah, setting forth His “loving-kindness and judgment.” These two great principles of grace and government will govern the Kingdom (vs. 1 JnD Translation). Christ’s Kingdom will be marked by separation from every wicked thing (vs. 2-3). Furthermore evil will not be tolerated in the Kingdom. It will be dealt with as it occurs. The wicked person will be cut off daily (“every morning”) out of the land (vs. 4-8 JND Translation).

Psalms 102-106

PSALM 102 With the coming of Christ to establish His Kingdom outlined in the previous series (Ps 94-101), this series gives the effects of the Kingdom being established in the hearts of redeemed Israel; namely, the overflow of their praise. But before their hearts are lifted up in song and praise they must learn the meaning of the sufferings of Christ on the cross. This psalm brings before us the complaint of the suffering Christ to God as “the Man of sorrows.” He sees Himself deserted by His followers (vs. 1-7), and reproached by His enemies (vs. 8), as He sustains the righteous wrath of God against sin (vs. 9-11). The dying Man visions the future and the blessing God will bring to Israel as a result of His suffering on the cross. He thinks upon the promises which must surely be fulfilled according to which Zion will be rebuilt and be the center of all earthly glory. He anticipates the establishment of the Kingdom according to the mind of God and blessing extending to the Gentiles (vs. 12-22). But He (Christ), the sinless One upon whom all the promises depend, must die. He is taken away in the midst of His days (vs. 23-24a). God speaks, answering Christ in resurrection; although He has been put to death in this world, He will continue forever in another world. This world which is but a work of His hands will pass away, but He will continue forever (vs. 24b-28).

PSALM 103 is Israel’s praise of Jehovah as Redeemer. Realizing the work of Christ on the cross and the blessing that has come to them as a result (Ps. 102), redeemed Israel praise the Lord. They rehearse in a theme of praise the blessings (benefits) that are theirs as a result of being redeemed. Seven times they “bless” the Lord (vs. 1-2, 20-22).

PSALM 104 is Israel’s praise of Jehovah as Creator. The psalm begins with celebrating the greatness of the Lord (vs. 1), then rehearses the six days in creation (Gen.1) showing the greatness of His power. It begins with the light and closes with man in fellowship with His Maker. There is mention of the light (Day 1) and the formation of the firmament (Day 2) vs. 2-4, followed by the dry land appearing out of the water with its vegetation for the purpose of sustaining God’s creatures (Day 3) vs. 5-18. Then the heavenly luminaries are mentioned (Day 4) vs. 19-24, and the sea out of which the living creatures came (Day 5) vs. 25-30. Lastly, there is man (Israel) in fellowship with his Maker (Day 6) vs. 33-34. The Sabbath (7th Day) is not mentioned because what it typifies (the Millennial rest) is not fully ushered in yet. The psalm ends with work remaining. Sinners and wicked persons still existent in the earth need to be purged out (vs. 35). All evil at this point is not yet fully put down, nor is the creation itself released from the bondage of corruption (Rom. 8:20-23).The lion is still hunting his prey (vs. 21) and the curse of death is still in the earth (vs. 29), This shows that these psalms are the expression of Israel’s heart as the Kingdom is being brought in, rather than after it is set up.

PSALM 105 is Israel’s praise of Jehovah for His grace. It traces God’s ways with them in grace before the giving of the Law. Hence there is no mention of any failure on the part of Israel,

PSALM 106 is Israel’s praise of Jehovah for His ways in government. It traces their history under law, and shows nothing but rebellion and failure. Through it all they see His hand in perfect wisdom. In spite of their failure they are brought to the promised land and blessed there in it.

Book 5.

The fifth book of the Psalms (Ps. 107-150) opens out in full the return and restoration of the ten tribes of Israel, the putting down of their final enemies, and the establishment of the Millennial Kingdom of Christ. “Return O Lord” (Ps. 6:4, Ps. 80:14, Ps. 90:13), “Lord how long?” (Ps. 6:3, Ps. 13:1-2, Ps. 35:17, Ps. 74:10, Ps. 79:5, Ps. 80:4, Ps. 89:46, Ps. 90:13, Ps. 94:34), “Arise O Lord” (Ps. 3:7, Ps. 7:6, Ps. 9:19, Ps. 10:12, Ps. 17:13, Ps. 44:23, 26, Ps. 74:22, Ps. 82:8) and other similar expressions that are in the first four books are not found in this book, because the whole position of this book views things from the standpoint of the Lord having returned and dwelling in Zion (Ps. 110:2, Ps. 125:2, Ps. 128:5, Ps. 132:13, Ps. 134:1-3, Ps. 135:21, etc.). In the fourth book the Lord is seen coming back. In the fifth book the Lord is viewed as back and His people (ten tribes particularly) returning to Him (Ps. 107:3, Ps. 114:1, Ps. 122:4, Ps. 120-134, “Songs of Degrees,” Ps. 125:2, Ps. 135:8-12, Ps. 136:10-22, Ps. 137:1, 4, Ps. 138:7, Ps. 147:2, Ps. 148:14).

The great tribulation is viewed as over. It appears the Beast and Antichrist have been judged and are out of the way by this time. The circumstances outlined in this book occur in the interval between 1290 and 1335 days. See Chart on page 11. Although the Lord is back in this book, Israel’s enemies are not yet fully put down. Gog (Russia) is not yet destroyed. The “head over a great country” (Ps. 110:6 JND Trans.), “all nations compassed me about” (Ps. 118:10-12), and the “violent man” (Ps.140:1, 4, 11) refer to the Assyrian which is Gog (Russia). Consequently the restored tribes of Israel are still distressed and not in the full possession of their promised land. But as the book draws to a close Israel’s enemies are finally put down and they are brought into full deliverance and blessing of the Kingdom. Although the Psalms bring us up to the deliverance of Israel and the blessing of the Kingdom, they do not carry us through the Millennium.

The fifth book has been referred to as the Deuteronomy section of the Psalms. Deuteronomy recounts the history of the children of Israel as they journeyed from Egypt to the promised land and outlines the order of life for them when in possession of it.

The fifth book of the Psalms also gives the tribes of Israel returning from all parts of the world (of which Egypt is a type) to the promise land and their joy and praise there.

The various series of psalms in this book are Ps. 107-113, Ps. 114-119, Ps. 120-134, Ps. 135-136, Ps. 137-150. Each series begins with the tribes of Israel in distress away from their promised land but returning to the Lord in Zion and ends with the putting down of their final enemies and their praise to the Lord in His Kingdom (the Millennium).

Psalms 107-113

PSALM 107 This psalm begins a new series. It views the tribes of Israel (particularly the ten tribes) who have been scattered among the nations being gathered back to their promised land (vs. 1-3). This psalm gives a fourfold description of Israel’s future deliverance and return to their land. Each description ends with the doxology, “Oh that men would praise the Lord for His goodness, and for His wonderful works to the children of men!” First, we see them as wanderers lost in the wilderness of this world suffering from hunger and thirst. But through the intervention of the Lord they are brought back to sing His praise (vs. 4-9).

Secondly, they are viewed as prisoners bound in a prison-house in chains of affliction, but having cried to the Lord, He set them free (vs. 10-16). Thirdly, they are viewed as fools dying for the want of knowledge, but again having cried to the Lord He raised them up and healed them (vs. 17-22). Lastly, they are seen as sailors tossed “to and fro” in the sea of nations. Again, having cried to the Lord they are brought out of their distress to their desired haven, the promised land (vs. 23-32). The Lord, who had in His governmental dealings turned their land to drought because of their disobedience (Deut. 11:13-17), has now blessed it (vs. 33-38). After the restored twelve tribes of Israel are at rest in their land they are again brought low through another oppression. This perhaps has reference to the approaching armies under Gog (Russia) who will attack when Israel will have returned to their land (Ezk. 38:11-12). But the Lord delivers them and causes them to rejoice (vs. 39-43).

PSALM 108 gives Israel’s praise after their restoration and return to their promised land (vs. 1-6). When the restored tribes of Israel will have settled in the land their enormous numbers will so fill it that there will not be enough room for them. They will ask the Lord for more room to dwell (Isa. 49:18-23, Zec. 10:7-10). In answer to their needs the Lord in this psalm is seen laying claim to the full inheritance on both sides of the river Jordan from the Mediterranean Sea to the Euphrates River as promised to Abraham (Ps. 108:7-10, Gen. 15:18-21, Isa. 26:15 JND Translation). The Lord will lead the armies of newly restored Israel in a victorious campaign into their full inheritance (Ps. 108:11-13, Isa. 11:14, Jer. 51:19-23, Mic. 4:13, Zeph. 2:9). This campaign will extend as far out as the land of Assyria whose border is the Euphrates River (Mic. 5:5-9). Enemies still existent in these parts of Israel’s inheritance such as the remainder of the Arab nations who have survived the earlier judgments will be subdued under Israel. The Edomites and the Philistines will be wiped entirely out of existence by Israel (Ob. 10, 17-21, Zeph. 2:5). The Moabites and Ammonites will be put to tribute (Jer. 48:47, 49:6, Isa. 16:19). Israel will be triumphant.

PSALM 109 The restored tribes of Israel are instructed in the details of Christ’s humiliation and rejection. The ten tribes were not in the land at the time of Christ’s first coming when He was rejected by His brethren the Jews, hence they learn of His sufferings after the fact. They are brought to know the sufferings the Lord Jesus Christ passed through as He was rejected by His people whom He deeply loved (vs. 1-5). Judas is marked out as a representative of the unbelieving nation of Jews who rejected Christ at His first coming. This hatred calls for the most dreadful invocation of judgment of all the imprecatory psalms (see list in footnote on Psalm 5). Those who follow him in rejecting Christ as the apostate Jews who follow Antichrist will do, are morally his family (“wife and children”) and consequently into the heavens7 share in his judgment (vs. 6-20). The voice of the Lord Jesus is heard as He prayed for deliverance from the evil doers. In it we see His complete trust and submission to the divine will (vs. 21-31).

PSALM 110 In Psalm 109 Christ is remembered in His humiliation; in Psalm 110 He is seen in His exaltation. This psalm is the divine answer to the cry of the preceding psalm. Upon resurrection the Lord Jesus is seen as ascended into the heavens according to the will of God (vs. 1). See also Acts 2:32-35, Heb. 10:12-13. This is where He has been through this present period of grace (approximately 2000 years). But He who was rejected now reigns, and that publicly. His people who once rejected Him are “willing” (being restored to Him) in this the day of His power. Christ is viewed as King ruling “out of Zion” (vs. 2-3); as a Priest exercising His priesthood after the order of Melchizedek (vs. 4); and a Judge executing judgment upon the enemies of God (vs. 5-7).

PSALM 111 Three Hallelujah psalms follow (Ps. 111, Ps. 112, Ps. 113). These three psalms are an expression of Israel’s appreciation for all that the Lord has done for them. With the Millennium having now begun, Psalm 111 echoes a Hallelujah for the “works” (mentioned many times) of Jehovah through which His providential power has been exercised in the accomplishment of all the promises of His covenant to restore Israel.

PSALM 112 is a Hallelujah for the extent of the blessing that belongs to them who fear the Lord. Israel rejoices in their security in the Lord. No nation from this time forward will be allowed to trouble Israel again (Nahum 1:15, Ps. 147:14, Isa. 60:18, Isa. 2:4,1 Ki. 5:4).

PSALM 113 Psalm 111 was a Hallelujah for the Lord’s works exercised on behalf of Israel; Psalm 112 was a Hallelujah for the Lord’s blessing and security bestowed upon Israel; but now in Psalm 113 there is a Hallelujah for the greatness and majesty of the Lord Himself. The praise in this psalm is more widespread and universal; “from the rising of the sun unto the going down of the same” (the east to the west). The praise has spread out over all the earth as the nations join Israel in their Hallelujah to the Lord (vs. 1-4). They praise Him for His greatness yet condescending in grace to bring man up into fellowship with Himself. What a theme! This series of psalms closes with another Hallelujah (vs. 5-9).

Psalms 114-119

PSALM 114 This psalm takes us back again to the time when Israel (particularly the ten tribes) will be delivered and brought to their homeland (Mt. 24:31). It recounts Israel’s ancient deliverance from Egypt and journey to the land of Canaan as a foreshadow of their future deliverance. This historic journey is often correlated in the Prophets with the future journey of the tribes of Israel back to their promised land (Isa. 11:15-16, 51:9-11, Jer. 16:14-15, Ezk. 20:34-36, etc.). There is a definite analogy between the two journeys. The children of Israel set out from Egypt, passed through the wilderness where they were tested, and came into the promised land. The returning tribes of Israel in a coming day will also come up out of every part of the world (of which Egypt is a type—Ezk. 20:34), into the wilderness where they will be tried (Ezk. 20:3539), and then be brought into the promised land (Ezk. 20:40-44). The psalm views the Lord exercising His omnipotent power on behalf of the returning tribes, clearing the way for them (vs. 3-7), and providing for their needs (vs. 8). See Isa. 49:9-12.

PSALM 115 This psalm gives the moral side of Israel’s deliverance. The ten tribes who have long been marked by idolatry (1 Ki. 17:7-41, Hos. 4:17) are seen as having judged their idols (Hos. 14:8) that held them (vs. 1-8). The nation is then exhorted to trust in the Lord in contrast to trusting in idols. Three classes are mentioned; “Israel,” “the house of Aaron” (the priests), and “them that fear the Lord,” which would include the Gentiles (vs. 9-11). As the nation of Israel increases in number due to the ten tribes entering the land, they are encouraged with the promise of the Lord’s blessing upon them (vs. 12-18). Compare Isa. 9:3 JnD Translation, 26:15, 49:19-21.

PSALM 116 The ten tribes of Israel having returned to the land of Israel (vs. 9, 18-19), and being restored to the Lord celebrate their deliverance. Realizing they were at the very point of death when the Lord graciously delivered them, draws out love and devotion from their hearts (vs. 1-9). They respond to His goodness by desiring to render something to Him for all that He has done for them (vs. 12). They resolve to perform their vows and offer the sacrifice of thanksgiving (vs. 13-18). The psalm closes with “all” Israel (the whole twelve tribes) together in Jerusalem worshipping the Lord (vs. 18-19).

PSALM 117 Restored Israel summons the Gentile nations to worship the Lord.

PSALM 118 This psalm has been well placed. Apparently it was composed for the Feast of Tabernacles which typically represents the Millennial blessing of the earth. Restored Israel speak of the things in this psalm as after the fact; as having passed through it. They have learned certain things through the whole time of trouble, and now they give thanks to the Lord for it (vs. 1-4). They speak with fullest trust and confidence in the Lord. If He could deliver them when they were in distress and bring them back to their land, He can surely take care of them there in spite of enemies (“them that hate me” vs. 7) still existing in the earth (vs. 5-9). As they rejoice together a large confederacy of nations compass them about. This confederacy of nations that approach Israel after they are restored is Gog (Ezk. 37-39). It is the second attack of the Assyrian. Through the Lord’s power Gog is put down in judgment. The armies of restored Israel also engage in battle victoriously triumphanting over the nations that follow Gog (vs. 10-18). See Mic. 4:11-13, 5:5-9, Zec. 14:14, Mal. 4:3-4, Ps. 108:11-13, Isa. 11:12-14. With the Millennium about to be ushered in Israel is seen entering “the gates of righteousness” which refers to Christ as the way into the blessing of God. (In a similar way He calls Himself “the Door” in John 10:7). Thousands in this Christian era have used this gateway to righteousness with God, but now finally Israel enters the same gate and acknowledges the Lord as their salvation (vs. 19-21). Israel (the Jews really) rejected Christ as “the Stone” when He was here on earth (His first coming—Acts 4:11), but now they own Him as the Head of the corner, the foundation upon which the church has been built. At last Israel has found that same Stone as their sure foundation. As the Millennial day (vs, 24) comes in, Israel rejoices in the Lord and offers commemorative sacrifices (Ezk. 44-46, Isa. 56:7, Jer. 33:18) in appreciation of His great work of redemption accomplished on the cross (vs. 22-29).

PSALM 119 This psalm concludes the series with the evidence of Jehovah’s law (the Word of God) being written on redeemed Israel’s heart. Compare Jer. 31:31-34, Ezk. 36:27. Practically every verse (except vs. 90, 122, 132) in this long psalm mentions the Word of God. This shows that every thought and deed of Israel in that day will spring from Jehovah’s law. There are 22 sections in this psalm according to the letters of the Hebrew alphabet: eight verses in each section. The number eight is prominent in the psalm. It speaks of a new beginning, and with the new order of things of the Millennium now coming in, it is quite fitting that this psalm be marked with that number. In the various sections redeemed Israel reflect on all that has happened. Each section marks a particular exercise they have gone through. “Aleph”— the blessedness of walking with God in obedience (vs. 1-8), “Beth”— the way of their cleansing (vs. 9-16), “Gimel”— reflection on the mercy of God (vs. 17-24), “Daleth”— realization of their own weakness (vs. 25-32), “He”— instruction sought for through the Word (vs. 33-40), “Vau”―testimony to the world rendered (vs. 41-48). “Zain”— reproach from the world (vs. 49-56), “Cheth”— the Lord and His Word the only resource in the time of opposition (vs. 59-64), “Jod”— hope in the Creator in time of affliction (vs. 73-80), “Caph”— comfort through the Word in time of affliction (vs. 81-88), “Lamed”—understanding the Lord is sovereignly over all in times of affliction (vs. 89-96), “Mom”— wisdom obtained through the Word (97-104), “Nun”— guidance for the path in the time of affliction (vs. 105-112), “Samech”— preservation in the time of judgment (vs. 113-120), “Ain”— anticipating deliverance (vs. 121-128), ‘Pe’—communion (vs. 129-136), “Tzaddi”— zeal for God (vs. 137-144), “Koph”— dependence (vs. 145-152), “Resh”—steadfastness (vs. 153-160), “Schin”— delight in God and His Word (vs. 161-168), “Tau”— praise to Jehovah and a looking to Him for a full deliverance (vs. 169-176).

Psalms 120-134

PSALM 120 This series of psalms is called “the Songs of Degrees” or “Ascents” (See headings). They apparently formed a little hymn book used by the children of Israel as they journeyed up to Jerusalem for their annual feasts of Passover, Pentecost, and Tabernacles (Deut. 16:16, Ps. 122:4). Prophetically they describe the process through which the nation of Israel (particularly the ten tribes) will pass in going back to their land. Psalm 120 begins with the tribes of Israel far from their land. (“I sojourn in Mesech”— a place north of Israel, “I dwell in the tents of Kedar”— a place east of Israel vs. 5). They are awakened to fresh desires after the Lord. Disclosing these desires to those around them results in reproach and oppression. This leads them to cry to the Lord in their distress. They realize they are dwelling in a place they should not be in.

PSALM 121 Scattered into various places in the earth the ten tribes of Israel lift up their eyes toward their homeland and desire help from above to be brought there (vs. 1). The Lord as Creator and Keeper will undertake to preserve them every step of the way back to their land (vs. 2-8). Compare Jer. 31:9, Mt. 24:31 (“angels”).

PSALM 122 As the tribes journey to the land of Israel from various places in the earth, they meet their brethren in the way who are returning with the same goal. They encourage one another in the prospect of soon reaching the city of Jerusalem (vs. 1-4). Together they pray for the peace of Jerusalem (vs. 6-9).

PSALM 123 The returning tribes experience reproach from those whom they have dwelled with in their dispersion. They look to the Lord for His help and mercy to be preserved from the scoffers who ridicule their exercise of faith to return to their homeland.

PSALM 124 The returning tribes credit their preservation along the way wholly to the Lord. Not only have they suffered reproach from scoffers (Psalm 123), but men have risen up against them in attempt to destroy them (vs. 1-5). They bless the Lord, for through His help they have escaped the designs of the enemies (vs. 6-8).

PSALM 125 As the tribes near the land of Israel, the mountains around Jerusalem come into view. More than this they see the Lord dwelling in Zion (vs. 2). This greatly encourages them and causes them to look in faith to the time when all evil will be put down and righteousness alone will be exalted.

PSALM 126 The tribes of Israel are now viewed as having entered the land of Israel. Their long exile has at last been turned and they have been restored to the Lord (Ps. 14:7). Their mouths are filled with joyful laughter as they rejoice together with the two tribes (the Jews). The surrounding nations are forced to acknowledge that the Lord has done great things for Israel as they witness the nation born in a day (vs. 1-3). Sensing danger on account of enemies still existent Israel prays for full deliverance and blessing in their land (vs. 4-6).

PSALM 127 Psalms 127 and 128 refer to the time when all the tribes of Israel are dwelling safely in their land under the protection of the Lord (Ezk. 38:11). Their exercise at this time is to rebuild the city of Zion (Isa. 61:4, Jer. 30:18, Jer. 31:38-40, Am. 9:14) that was desolated by the King of the North earlier (Ps. 73:18-20, Ps. 74:1-8, Ps. 75:3, Ps, 79:1-3, 7, Ps. 80:12-16), They acknowledge they need the Lord to keep the city, showing that enemies are still existent (vs. 1-2). As their homes are being rebuilt they anticipate the joys of having children and raising families in the land (vs. 3-5).

PSALM 128 This psalm describes the peaceful life of the godly Israelite who has returned to the land and is dwelling safely there. It describes the family joys in that day (Is. 62:8-9, Isa. 65:21-23). All is in quiet peaceful godly order because the Lord will then be dwelling in Zion (vs. 5).

PSALM 129 While restored Israel enjoy peace in their land resulting from the presence of the Lord in Zion, they reflect on their afflictions received from their enemies. Many times God has used their enemies, particularly the Assyrians (Isa. 10:5), to afflict them in discipline in the past. (Israel’s “youth” refers to their early days in the land in Old Testament times). These afflictions, including the attack by the King of the North and his armies (Dan. 11:40-43, Ps. 73:18-19, Ps. 74:1-8, Ps. 75:3, Ps. 79:1-3, Ps. 80:12-16) have been used of God to produce the necessary repentance (of which “plowing” speaks) in His people (vs. 1-3). See also Joel 2:12-17. They also recall the bondage that Antichrist (“the wicked”) had the Jews under during the great tribulation; but have seen the power of the Lord exercised mightily in judgment upon him (vs. 4). Lastly they look forward to the time when full deliverance will come for Zion when all oppressors including Gog (Russia) will be put down (vs. 5-8).

Psalm 130 The Day of Atonement (Lev. 23:26-32, Isa. 53:1-12) is seen in this psalm as being nationally fulfilled. The twelve tribes together cry to the Lord in full repentance of their sins. In true deep humiliation they learn that there is forgiveness with Jehovah (vs. 1-4). They manifest a quiet confidence and hope in the Lord as they cast themselves upon His mercy for all that is to come (vs. 5-8).

PSALM 131 is the humility of heart that will be manifest in the twelve tribes of Israel resulting from their deep soul searching and self-judgment in the preceding psalm. Zeph. 3:11-13.

PSALM 132 Historically this psalm was composed by King Solomon upon the completion of the temple. King Solomon’s reign is typical of Christ’s coming Millennial reign. In this psalm he rehearses the exercises of David his father to give the ark (a type of Christ) a suitable earthly dwelling place in Zion. Prophetically the returned tribes of Israel will have similar exercises to provide a habitation in Zion for the Lord to dwell among His people. This will be answered in the construction of the future Millennial temple (vs. 1-5). The psalm also rehearses the return of the ark to Israel after “Ichabod” (the glory is departed) had been upon His people (vs. 6-9). This answers to the return of the glory of the Lord to His people. See Ezk 43:1-5, Hagg. 2:7. More than this the Lord’s promise to David that his seed should sit on his throne forever will remembered (2 Sam. 7:12-16). Christ, the Son of David will take His place in Zion as Israel’s King (vs. 10-18).

PSALM 133 As the Lord dwells among His people as their Messiah all enmity between the two tribes (Judah and Benjamin—the Jews) and the ten tribes will be taken away. The envy and strife that long existed between them (Isa. 11:13) will all be done away (vs. 1). The Spirit of God (symbolized in “the oil” vs. 2 JnD Translation) will be poured out on the newly restored nation (Joel 2:28-29), and the Lord’s blessing (symbolized in “the dew” vs. 3) will be showered upon them.

PSALM 134 This psalm closes the series with the earth being blessed out of Zion. Zion is the place of blessing on earth because the Lord is there. It begins with blessing coming down first on Israel (Ps. 133:3), then blessing from Israel going up in thanksgiving (Ps. 134:1-2), then lastly blessing through Israel going out to the world (Ps. 134:3).

PSALMS 135-136 These two psalms are not a series like the others, but rather an appendix to the previous series (the Songs of Degrees). They form a short supplement giving Israel’s praise for the mercies of the Lord to bring them back.

PSALM 135 The twelve tribes of Israel are viewed as back in their land and standing in the courts of the Lord. They are called to praise the Lord for their deliverance and restoration (vs. 1-4). They are reminded of His omnipotent power that has been exercised on their enemies to effect their deliverance (vs. 5-12). Having been brought to their land the tribes are judged by the Lord at the border (Ezk. 11:910, 20:34-38) where the rebels (the idolators) are sifted out (vs. 13-18). All judgment having ceased, Israel is exhorted to praise the Lord who now dwells in Zion. The Gentiles (“ye that fear the. Lord”) are also included in the summons (vs. 19-21).

PSALM 136 In Psalm 135 we have the call to Israel to praise the Lord for their deliverance. Now in this psalm we get Israel’s response. They celebrate their deliverance with praise to the Lord for His loving-kindness (JND Translation). They rehearse in praise their whole deliverance and bringing back to their homeland. Again it is typically applied in the old Egyptian deliverance. Compare Isa. 11:15-16, 51:9-11, Jer. 16:14-15. The chorus in their song of praise is “for His loving-kindness endureth forever.” JND Translation. (mentioned 26 times).

Psalms 137-150

PSALM 137 This psalm begins the final series of the book. The ten tribes of Israel are again seen away from their promised land (vs. 1, 4) being reproached by the Gentiles (vs. 1-3). God having stirred up their hearts toward Jerusalem and their homeland will cause them to feel it is the place where they belong. As a result they are not able to sing or rejoice until they are brought again to Zion (vs. 4-6). Desirous of Zion’s restoration, they pray for the destruction of the enemies that have destroyed it (vs. 7-9). Edom and Babylon are both doomed to extinction in the books of the Prophets (Ob. 18, Isa. 13:19-20, 14:22).

PSALM 138 In contrast to the previous psalm the tribes of Israel are seen rejoicing and praising God (vs. 1). They have cried to the Lord and have been granted strength from Him (vs. 3) to make the journey homeward (vs. 7). Not having reached the land yet their praise is toward (not in) the temple. This psalm gives the two great resources Israel will have in the way (vs. 2-3); the Word of God and prayer (“I cried,”). With the prospect of being revived or restored in their land, and their enemies put down (vs. 7-8), they have rekindled confidence in the Lord. They anticipate the time when all nations of the earth will praise Him (vs. 4-5).

PSALM 139 As the tribes near the borders of the land the Lord will cause them to be brought into the wilderness where He will search their hearts as to their reality (Ezk. 11:9-10, 20:34-38). Nothing will escape His holy eye. Various aspects of the Lord’s deity are shown in His searching them; His omniscience—Infinite in knowledge (vs. 1-6), His omnipresence—present everywhere at the same time (vs. 7-12), and His omnipotence—unlimited in power (vs. 13-18). As a result of the searching the wicked (“rebels” Ezk. 20:38) are purged out from among them and regarded as enemies of the Lord (vs. 19-22). But those who truly have faith being thoroughly humbled will be brought into the land. With their will broken and their thoughts judged, they are left with one desire—to be led of God in the way everlasting (vs. 23-24).

PSALM 140 Having been brought into the land of their inheritance and settled there, the tribes of Israel will be brought low through the distress of armies gathering together for war. We know from prophecy that these armies who come up after the tribes of Israel have returned to their homeland are those under Gog (Russia). See Ezk. 36-39. Psalm 140-144 describe the distress the newly gathered tribes of Israel will feel as they learn of the movements of the Russian hordes and the many nations that will be confederate with them. The remnant of Israel (the twelve tribes) call upon the Lord for their preservation from the “evil and violent man” who is the Assyrian in his final form in (Gog-Russia). The attempt of the enemy at this time is to “overthrow” newly established Israel (Ezk. 38:8-13). The “wicked” (apostate Israelites) who were purged out from among the returning tribes of Israel and left at the borders of the land (Ps. 139:19-20) are found associated with the Assyrian as he comes up. Apparently they will be swept up into the advancing armies as they move towards the land (vs. 15) In answer to Israel’s cry, the Lord protects them “covering their head” in the day of battle (vs. 6-8). Compare Ps. 46:4-6, Nah, 1:7, Isa. 26:20-21, 37:33-35, Mic. 5:5. They plead for the Lord to destroy the head of the attacking armies that they might rejoice in thanksgiving to His name (vs. 9-13).

PSALM 141 As the advancing armies of the Assyrian (Gag-Russia) close in the cry of the remnant of Israel becomes increasingly deeper. Their cry in this psalm is regarded as a prayer; in Psalm 142 it is a supplication (a more earnest entreaty); in Psalm 143 it is prayer and supplications (plural). They call on the Lord for their protection, desiring their prayer to be accepted as incense (vs. 1-2). Although Israel is restored to the Lord at this time, at first they will not know His heart toward them being unsure of His goodness and care. It is therefore necessary the trial of this 2nd invasion of the Assyrian be upon them that they might learn to trust the Lord as the Almighty Provider. They accept the distress as discipline from the Lord searching their own hearts that evil might not be present with them. They continue to pray that the instrument (the Assyrian) of their chastening would be overthrown in judgment when the trial has accomplished its end (vs. 3-6). They remember the awful carnage in the first attack (Ps. 79:1-3, etc.) and pray it might not be so again (vs. 7-10).

PSALM 142 As their distress deepens the restored tribes of Israel continue to cry to the Lord. It is called a supplication (vs. 1-3). Israel will have no nation or power to turn to for help (vs. 4) for all nations excepting those under Gog will have been subdued by this time. They will look to the Lord alone as their only resource. They will trust in Him as their refuge and He will not disappoint them (vs. 5-7)

Psalm 143 This psalm drops even deeper. In Psalm 142 There was a “supplication” (an earnest entreaty), here it is “supplications.” The psalm is an expression of entire destitution and therefore a full searching of heart and turning to the Lord. They recall what the Assyrian had done in their earlier attack (the 1St attack—the King of the North and his Arab confederacy, Ps. 79:1-3) when they desolated the whole land, and fear another similar carnage (vs. 1-3). Hence they look to the Lord for a speedy answer to their supplications. Their spirit has been tried to the utmost. They acknowledge that if the Lord will not help all is hopeless and their end will be as those who go down to the pit (vs. 4-8). In one final plea they cry to the Lord to destroy the enemy that they might be delivered (vs. 9-12).

PSALM 144 This psalm is the answer to the cry of Israel in the preceding psalms It exhibits the effects of the Lord rising up to deliver His people by judging their enemies and bringing in the Millennium. As in so many psalms the first verse or two form a heading declaring the outcome of the psalm. The Lord has proven Himself to be the shelter that Israel has needed. He has arisen to subdue the peoples (the nations) under Israel. Israel has engaged in the battle (vs. 1-2). Compare Jer. 51:20-23, Mic. 4:11-13, 5:5-8. In their distress Israel has cried to the Lord to bow down the heavens in judgment on these Gentile enemies (“strange children” or “aliens”) who are again viewed as great floods of waters (vs. 3-8). Compare Ps. 46:3, Ps. 65:7, Ps. 93:3, etc. Verses 9-15 describe the joy and blessing that will be Israel’s portion in that day when the Lord will have delivered them from all their distresses.

PSALM 145 Having now been delivered from all their distresses, Israel celebrates their full deliverance in praise to the Lord as their Messiah-King. As the Millennium is ushered in, the glory of Christ as King is extended over all the world. Christ leads the praise to God (Ps. 22:22) for His wonderful works (vs. 1-7), for His loving-kindness (vs. 8-22), and for His great preserving power over all His creatures (vs. 14-21).

While His people will be preserved, those who show themselves as wicked in the Kingdom will be dealt with in judgment (vs. 20, Ps. 101:3-8, Zeph. 3:5, Zech. 5:1-4).

PSALM 146 The next five psalms are called the “Great Hallelujah Psalms” (also called “The Great Hallel”). There have been psalms previous to these that have begun or ended with “Hallelujah”, but these psalms both begin and end with “Hallelujah” thus forming a fitting finale to the whole collection describing full earthly praise. The word “praise” in the original Hebrew language occurs 37 times in these last five psalms. Restored Israel has learned the uselessness of trusting in man. They have found the Lord to be everything (vs. 1-5). Hence He is praised as the Creator of all things, the Keeper of the truth (probably a reference to the promises made to the fathers), and as the Deliverer of the oppressed (vs. 67a). In the latter part of the psalm the Lord brings a release to the creation that has suffered under the bondage of corruption on account of sin (Rom 8:20-23). Blind eyes are opened, and those bowed down (Lk. 13:11-13) are healed (vs. 7b-10 JND Translation). Compare Isa.

PSALM 147 Praise to the Lord continues. The city of Jerusalem is rebuilt after its destruction (Ps 79:1-3) and the Lord is acknowledged as the builder.

Compare Isa. 61:4, Jer. 30:18, 31:38-40, Am. 9:14. Any remaining Israelites particularly from the ten tribes who are still returning from the various parts of the earth where they were scattered, are brought in by the Lord. Compare Isa. 11:11-12, 66:20. The Lord will comfort them and cause them to inherit a portion in the Kingdom (vs. 1-6). The praise to the Lord will continue to grow (vs. 7-12). The four seasons will remain in the earth (vs. 14-20).

PSALM 148 calls on all creation from its highest order (angels) down to the lowest (creeping things), to join in the great Hallelujah (vs. 1-10). The kings of the earth and all people in all nations, old and young are summoned to join the praise (vs. 11-13). They will praise Him for His excellence as Creator (vs. 5). The psalm closes with Israel having the near place to the Lord in the earthly side of the Kingdom (vs. 14).

PSALM 149 As all creation praise the Lord as Creator (Ps. 148), Israel will praise Him as Redeemer. This is called a “new song” (vs. 1-4). Judgment is put into the hands of Israel (vs. 5-9). They will be used of the Lord to maintain justice and judgment in the Millennial earth (Isa. 60:17, Mic. 5:8-9).

PSALM 150 The notes of praise well to their highest strain. All creation join to praise God. This final psalm gives where He will be praised—His sanctuary (vs. 1); why He will be praised—His abundant greatness (vs. 2); how He will be praised—all kinds of musical instruments (vs. 3-5); and lastly, who will engage in the praise—everything that has breath (vs. 6).

B. Anstey 1988/89.

The Prophetic Outline of The Five Books of the Psalms

Many who read the Psalms overlook the proper dispensational setting into which the Spirit of God has put them and import the Christian’s standing, experience and hope. This is a mistake because the Psalms really do not rise to the height of the Christian’s understanding and blessing. A careful study of the Psalms will show that they are not Christian but rather Jewish in their interpretation.

Six Reasons Why The name of the Father Jewish and not Christian

1) The name of the Father which marks Christianity is not known (Rom. 8:14-15, Gal. 4:6). Hence eternal life is not enjoyed (Jn. 17:3). The prayers and praises in the Psalms are directed instead to Jehovah (LORD)— His covenant relationship name to Israel, and to God (Elohim)— His creatorial name.

2) There is not the knowledge of Christ’s finished work on the cross and the believer’s perfect acceptance in Him before God (Eph. 1:6). Consequently those in the Psalms do not have a purged conscience (Heb. 9:14, 10:2, 22) nor do they know peace with God (Rom. 5:1). There is still a fear that God will judge them for their sins even after they have been confessed. See Ps. 25:7, 11, 18, Ps. 38:1-4, Ps. 51:9-11, etc.

3) Those in the Psalms are not sealed with the Holy Spirit as Christians are (Eph. 1:13-14, 4:30). The indwelling abiding presence of the Spirit is not known (Jn. 14:16). Compare Ps. 51:11.

4) The hope in the Psalms is to possess the kingdom on earth with its earthly blessings (Ps. 37:22, Ps. 65:10, Ps. 107:37, etc.). This is right and proper for the Jew, but the Christian has a heavenly hope, calling and destiny which is not known in the Psalms (Phil. 3:20-21. Col. 1:5, Heb. 3:1, 2 Cor 5:1).

5) The worship and praise in the Psalms is that of Jewish order in an earthly temple (Ps. 5:7, Ps. 26:6-8, Ps. 27:4-6, etc.), with the aid of musical instruments (Ps. 68:25, Ps.149-150). Those in the Psalms worship Jehovah (LORD), whereas proper Christian worship is of the Father and the Son in spirit and truth, in the immediate presence of God within the veil (Jn. 4:21-23, Phil. 3:3, Heb. 10:19-22, 1 Pet. 2:5)

6) Those in the Psalms cry out for vengeance on their persecutors and enemies (i.e. Imprecatory Psalms—see footnote on Psalm 5). This maybe proper for the Jew whose inheritance is earthly and must be possessed through physical combat, but is certainly not the attitude of the Christian. The Christian blesses those who curse him and prays for them that despitefully use him (Lk. 6:27-28). He does not invoke judgment on his persecutors (Rom. 12:19-21).

This does not mean that the Christian should not read or make applications from the Psalms for his circumstances in life. “All Scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness...” (2 Tim. 3:16). “Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope” (Rom. 15:4). The Psalms can give much comfort to the saints in all ages. There are three main trials in the Psalms that are common to the people of God of all times; persecution (i.e. Ps. 3-5), chastening (i.e. Ps. 6), and slander, (i.e. Ps. 7). Comfort can be gained through applying these trials in principle to the believer today. But it is a mistake to think that they give the true Christian standing, experience and hope. The primary application of the Psalms then is not to Christ and the Church, but to Israel and their Messiah.

To properly appreciate the marvelous order of the Psalms it is necessary that the reader have some understanding of prophecy regarding Israel. The Bible teaches that there yet awaits a literal restoration of Israel to their homeland and a fulfillment of their blessings promised to them. But nowhere in the Word of God does this refer to every Israelite by birth. The blessings promised to the nation will be accomplished in the remnant who hold to the Word of God and the promises of God. The great mass of the Jews today are rationalists, infidels, materialistic, and even atheistic, and will be cut off by the judgments of the Lord. Just as the apostates in Christendom will not share in the blessings promised to real believers, the apostates in Israel will not share in their national promises and blessings.

After the church has been taken to glory by the corning of the Lord (sometimes called the rapture, Jn. 14:2-3, 1 Thes. 4:16-18) there will be a time of tribulation for seven years (called a “week”, Dan. 9:27). During this time God will cause a national return of the Jews (the two tribes) to their homeland (Isa. 18:1-4).

The mass of the Jews will have no heart for God and will enter into a covenant with the newly revived Roman empire (a confederacy of ten nations from western Europe called “the Beast” Dan 2:41-43, 7:7, Rev. 13:1) for what they think will provide protection. There will be, however, a godly remnant among the Jews that will truly fear God and tremble at His Word (Isa. 66:2). They will preach the gospel of the kingdom (Mt. 24:14) and suffer reproach and persecution for their faithfulness to God. In the last 3½ years (“the great tribulation”) a man called “the little horn” will rise up and take over the revived Roman empire (Dan. 7:8, Rev. 13:1-9). He will also be called the “the Beast.” Shortly thereafter another man will rise up in the land of Israel among the Jews and will be received by them as their (false) Messiah (Jn. 5:43, Rev. 13:11-18). He is Antichrist, the man of sin (2 Thes. 2:3-12). The Beast and Antichrist together will force idolatry on their subjects in the way of worshipping an image of the Beast (Rev. 13:14-15). The godly remnant for conscience sake will not receive Antichrist and will consequently be persecuted the more for it; to the point where they will be forced to flee from Jerusalem to the remote parts of the land, and even outside the land altogether. God will allow this to continue for a time (the last 3½ years) and will use it to cause the remnant to search their hearts as to their own uprightness before Him.

Near the end of the seven years of tribulation God will raise up a confederacy of Arab nations under the leadership of “the King of the North” (Ps. 83:1-8). The armies of these confederate nations will enter and desolate the land of Israel (Dan. 11:40-45, Joel 2:1-11, Isa. 28:18-19). This is called the first attack of the Assyrian. God will use them to destroy the ungodly Jews who have received Antichrist and who worship the image of the Beast. But the remnant will be providentially preserved having fled to the caves and dens of the earth (Mt. 24:16). At about this time the Beast and his armies will come in from the west in an effort to rescue the Jews (Rev. 16:13-14, Num. 24:24). As the western armies enter the land, the Lord will appear from heaven in flaming fire to judge them (Rev, 16:15-21, 19:11-21, 2 Thes. 1:8, 2:8, Jude 14-15). The King of the North’s conquest through the land of Israel by this time will have proceeded into Egypt. In Egypt he will hear tidings of the movements of the other armies coming in and will return to the land of Israel and also be destroyed by the Lord (Dan. 8:24-25, 11:44-45).

The Lord’s appearing at this time will not only be for the destruction of the Gentile powers, but also for the deliverance of the godly remnant of Jews and for the restoration of the 10 tribes of Israel (Lk. 18:1-8, Dan. 12:1-2). The Jews will look on Him Whom they have pierced and mourn in repentance and be restored to the Lord (Zec. 12:10-14, 13:1). The ten tribes will then be gathered back into the land of Israel and will also be restored to the Lord (Ezk. 20:34, 34:11-16, 36:16-38, 37:1-28, Mt. 24:31). As the tribes of Israel are settling in their land, Russia and their enormous hordes will come down from the north in effort to overthrow Israel (Ezk. 38-39). This is also called the second attack of the Assyrian. The Lord, however, will defend restored Israel at this time. He will go forth out of Zion (Jerusalem) and destroy those armies (Joel 3:16, Isa. 10:33-34, 33:10-12). After this the Millennium (the 1000 year reign of Christ) will be ushered in with all its glory.

Understanding this simple sequence of prophetic events regarding Israel greatly helps us when we study the Psalms. The Psalms themselves do not contain prophecy, properly speaking, but rather develop the moral history of the remnant of Israel during the period when prophecy will be fulfilled, the seventieth week of Daniel (Dan. 9:27). The Psalms describe their feelings and sentiments of distress, sorrow, anguish, guilt, anticipation, hope, joy and victory, as they pass through the greatest trial of their history after which they will be delivered, restored to the Lord and brought into the Kingdom blessings.

There are really only two kinds of Psalms—those addressed to the Lord (Jehovah), Ps. 1-41 (except Ps. 16), Ps. 84-150, and those addressed to God (Elohim), Ps. 42-83. They are sometimes called Jehovahistic and Elohistic Psalms (G. V. Wigram, “Study of the Psalms”). The Psalms addressed to God are sandwiched between the Psalms addressed to the Lord. When LORD (Jehovah) is used it denotes a personal relationship known and recognized. When God (Elohim) is used it denotes a less personal and more distant way of addressing Him. It is used in Scripture usually by persons who either have not come into the good of their relationship to Him or by persons who do not know Him at all (see Jonah 1:6, 9. The Gentile seamen called Him God, but Jonah called Him LORD).

The Psalms in their prophetic application do not run consecutively through the whole collection. They are divided into five books. The books are divided by “Amen and Amen” and “Praise the LORD” (Ps. 41:13, Ps. 72:19, Ps. 89:52, Ps. 106:48). Each book focuses on a particular period in prophecy relating to the Jews and Israel. The psalms within each book are also not one continuous strain, but are divided into various series. Each series of psalms within the five books, however, is continuous in itself beginning at a certain point in prophecy particular to that book and running on to the deliverance of the Jews and the restoration of Israel by the coming of the Lord to establish His Kingdom. The various divisions within the books are indicated in J. N. Darby’s Translation by an asterisk. We have followed these divisions for the most part except where he or other reliable expositors indicate in their writings that the group immediately following is connected, being a continuation of the preceding psalms, therefore could be taken as one group. For example, J. N. Darby (“Notes and Comments,” Vol. 3, p. 137) indicates that Ps. 61-68 are a series in themselves although it is not marked in his translation.

The main persons in the Psalms are indicated by the following:

The Lord Jesus Christ— “LORD” (Jehovah), His covenant-relationship name of blessing with Israel—occurs about 700 times. “Lord” (Adon, Adonim, Adonay), His all-powerful Lordship—occurs about 65 times. “Jah” (abbreviated name of Jehovah)— occurs 43 times, mostly in J. N. Darby Translation. “Most High” (Gnelion), His Millennial title as King and Priest—occurs 22 Times. “Almighty” (El Shadday), the great Sustainer—occurs 2 Times. “The Anointed” (Messiah or Christ), occurs about 10 times. “The King”— occurs about 31 Times. There are also a few other references to Him such as “the Rock,” etc.

God— (Elohim) His creatorial name—occurs about 360 times.

The Godly Remnant of Jews—The godly, the righteous, the poor and needy, the oppressed, the humble, the upright, the afflicted, the saints, etc.

Antichrist—The wicked (singular), the bloody and deceitful man, the cruel man, the mighty man.

The Apostate Jews—The wicked (plural—often translated “the ungodly” in KJV), the fools, the workers of iniquity, the people, the evil doers, etc.

The Gentiles—The enemy, strangers, the nations, the peoples (JND Translation), the violent man (this is particularly the Assyrian)

The title (Acts 1:20) and numbering (Acts 13:33) of the Psalms are divinely owned of God.