Having, in Psa. 107, the providence, and in Psalm 108, the determined glory of God, we have now, in this Psalm and in Psa. 110, the part of Christ respectively in rejection and heavenly glory, until His manifestation, in this Psalm, as the poor Man entirely and self-emptyingly dependent upon God, but therefore the prey of the treachery, and wanton, but proud hostility of the Jews, and those who lead them, who were guides to those who took Jesus. The Jews are manifestly noticed, as verse 4, and Judas, but both are headed up in the "wicked man" who shall be set over them-the representative of both the Jews and Judas. But, after all, it was "the Lord's doing," and then "Let them curse, but bless thou."
22-25. Oh, how this brings out the sufferings of the blessed Lord!
27. Note this verse as to the questions which have been raised. Psa. 110 seems to be the answer.
29-31. This is faith's estimate, as from the Lord's truth, of the result.
This is a deeply instructive and interesting Psalm. That it is the judgment of Christ against His worst enemies (wicked) is evident, but the question is in what character He speaks it, and who holds the place of wickedness. We have the Apostle Judas spoken of by Peter, under the terms of this Psalm, but it appears clear, I think, from verses 3, 4, etc., that the Jews hold their place also in this Psalm. But, I confess, it appears to me the hostility of the Gentiles in the latter day, connected with Antichrist as against Christ and His office, and consequently the Remnant associated with Him, is included. This would give it a definite meaning, which I believe it has—the accomplishment of the wickedness of the Jews in Judas, but in this he did but represent them in the latter day, betraying Christ, and put under Antichrist. If this be borne in mind, and we see our blessed Lord, as the Sufferer, as identified with the Jews, the use of this Psalm will be easy.