The distinguishing peculiarity of this Psalm, in the tone of its appeals, is, that it dwells so much on the Righteousness of Jehovah's character.
Having in the previous one dealt much with his mercies it was fitting to trace the channel down which these mercies flow to sinners.
Our Head himself speaks here as well as his members. We may consider Him as teaching his members to take up his words, and address them to the Father in his name.
"Judge me, O Lord" (v1). Who could so well speak thus as He who prayed that prayer and spoke in John 17 - examine me, O Lord, test me. My heart and reins have been tried as gold is tried (v2) John 17:4.
And who could so well say as Jesus in v3, -
"Your lovingkindness is before my eyes - as Deut 6:8
And I have walked in your truth."
He fears not to invite this searching of heart and reins, for he knows the "lovingkindness" of the Lord; and he fears not to be driven from any favourite path he is upon, for his desire is to walk habitually in his truth. I love the Father, said Jesus (John 14:31). I come to bear witness to the truth (John 18:37). We might thus go through the Psalm and show its application to Him.
More particularly we observe v6,7:
"I will wash my hands in innocence" ( Gen 20:5, Deut 21:6)
"I will compass your altar O Lord" (as Jericho was compassed, Josh 6:3)
"That I may publish with the voice of thanksgiving,
And tell all your wondrously accomplished works."
The meaning is, that he will go round and round the altar, looking at it, looking at the blood on its base, and the blood on each of the four horns, north, south, east and west, beholding the smoke of the fire, and thinking of the sacrificial victim that has died there - all in the way of joyful thanks, for salvation provided for me!
It is a survey of redemption work taken by the Redeemer! Such a survey, as every member of his body often takes after having felt the power of felt forgiveness, and while aiming at innocence. For the compassing of the altar takes place after pardon. It is made in order to view it slowly.
Jesus loved the Types and that Typical Temple because they showed his work:
"Lord I have loved to live in your house,
And the place where your honour dwells" (v8)
Where his Glory dwelled, and where God was shown just, while gracious. He hated the thought of sin; and though numbered withe transgressors, abhorred their company as hell (v9,10). And is not this the feeling of every member of his mystical body? And do not all join in the the resolution and prayer of v11?
We consider v12 as anticipating the future. The even place seems to be the place of security, where no farther danger of falling shall occur. It may express also the present sure standing of the soul in God's love. At all events it points farther than the assemblies of God's people on earth.
However pleasant these may be they are by Types of better things. They are but shadows of those multitudes, numbers without number, in the kingdom, and their voice of praise, but the prelude to the anthems that shall arise from blessed voices uttering joy, when the Lord shall have gathered his great innumerable multitude.
Till that day dawns let us use this Psalm in order to enter fully into sympathy with the appeals of the Righteous One and his members. It is throughout, a breaking forth of The confidence of the Righteous in the Lord's righteousness.
Monday, 25 November 2013
Friday, 22 November 2013
Psalm 25 - The confidence of the Righteous in the Lord's mercies.
The enquiry may have crossed the reader's mind, why was this Psalm placed next to the 24th? We almost think we can answer that question; and if our answer is right, it gives us a key to the structure of the Psalm. We suppose that the resemblance of v12 to the style of the closing verses of 24 may account for the juxtaposition. The resemblance is much closer than it first seems.
As in 24:8, like Jeremiah 30:21, we had Messiah introduced to our notice with a question, so in v12 of this Psalm we find the question suddenly put: Who is this man who fears the Lord?
Up to that verse, we may suppose the Psalmist speaks in the name of a member of the Church, such as himself, amid snares (v15) and troubles (v17) at a time when Israel, too, was tried (v22) - times when David was as a partridge on the mountains.
This member of the Church prays for deliverance and guidance, appealing to the Lord's compassion. He feels sure that the Lord will guide the meek, those who give up their will to His, in judgment, on the highway where all is lawful and right.
At v11, he utters the appeal: Pardon my iniquity for your name's sake, throwing his burden down as too heavy for him to bear. For it is great. At this point the scene changes. An answer is coming to the petitioner. His eyes fix on the Perfect One, who seems suddenly to come into sight.
"Who is THIS MAN who fears the Lord,
Whom he teaches the way that he shall choose?:
His soul lodges at ease,
And His seed will inherit the earth."
What a blessed vision! What a sweet sketch of Messiah and his blessings! Himself in his glorious rest, and his seed filling the earth! Instantly in v14 it is added that a share in this bliss belongs to all who fear the Lord:
"The secret of the Lord is with those who fear him,
And he will show them his covenant"
All the blessings of the covenant are yours. The hidden treasures of the Lord's friendship (secret) are yours, O fearer of Jehovah. Having seen and heard all this, the Psalmist exclaims:
"Mine eyes are ever toward the Lord"
who provides such blessings, present and future, and thus makes my soul dwell at ease, while I behold Him.
And so he prays again in full hope and confidence. When he reaches v20, "Let me not be ashamed for I put my trust in you," we are reminded of Coriolanus taking himself to the hall of Attius Tullus, and sitting as a helpless stranger there, claiming the king's hospitality, though aware of his having deserved to die at his hands.
The Psalmist throws himself on the compassion of an injured God with similar feelings: I trust in you!
It is to be noticed, that throughout the appeals of this Psalm are far more to the compassion and mercy of the Lord than any other attribute. Only let his pity awake, and he has a righteous channel down which to pour it. In Psalm 26 as we shall see, it is different. but here the general strain of all the appeals is that of verses 5-8, 10,11.
This is the first fully Alphabetic Psalm. Each verse begins with a letter of the Hebrew alphabet in succession. There seems nothing peculiar in this sort of composition; and as if to guard us against the idea of any mystery in it, the regularity is twice broken in upon in this Psalm, as in most of the others of the same structure. These irregularities are not the effect of careless transcription; for every manuscript agrees in the readings.
The Alphabetic form teaches is that the Holy Spirit was willing to thrown his words into all the moulds of human thought and speech; and whatever ingenuity man may exhibit in intellectual efforts, he should consecrate to the Lord making him the Alpha and Omega of his pursuits.
It is a Psalm where the letters of the Hebrew alphabet are used to help the memory and to vary the structure - to enable the Church in every age to do as the Psalmist does here, to confess and pray for pardon, help, guidance, deliverance, with the eye on Hi who is set before us in v12: This Man, the true pattern of all who fear the Lord.
Who would not say with the Church in every land, and with the souls under the altar, as with David here:
"Redeem Israel, O God, from all his troubles" (v22)
If the day when that prayer was first answered by David being raised to the throne was glorious, much more the day when the true David ascends his throne and dwells at ease and his seed inherit the earth! Let us learn to use the Psalm if we would fully enter into The confidence of the Righteous in the Lord's mercies.
As in 24:8, like Jeremiah 30:21, we had Messiah introduced to our notice with a question, so in v12 of this Psalm we find the question suddenly put: Who is this man who fears the Lord?
Up to that verse, we may suppose the Psalmist speaks in the name of a member of the Church, such as himself, amid snares (v15) and troubles (v17) at a time when Israel, too, was tried (v22) - times when David was as a partridge on the mountains.
This member of the Church prays for deliverance and guidance, appealing to the Lord's compassion. He feels sure that the Lord will guide the meek, those who give up their will to His, in judgment, on the highway where all is lawful and right.
At v11, he utters the appeal: Pardon my iniquity for your name's sake, throwing his burden down as too heavy for him to bear. For it is great. At this point the scene changes. An answer is coming to the petitioner. His eyes fix on the Perfect One, who seems suddenly to come into sight.
"Who is THIS MAN who fears the Lord,
Whom he teaches the way that he shall choose?:
His soul lodges at ease,
And His seed will inherit the earth."
What a blessed vision! What a sweet sketch of Messiah and his blessings! Himself in his glorious rest, and his seed filling the earth! Instantly in v14 it is added that a share in this bliss belongs to all who fear the Lord:
"The secret of the Lord is with those who fear him,
And he will show them his covenant"
All the blessings of the covenant are yours. The hidden treasures of the Lord's friendship (secret) are yours, O fearer of Jehovah. Having seen and heard all this, the Psalmist exclaims:
"Mine eyes are ever toward the Lord"
who provides such blessings, present and future, and thus makes my soul dwell at ease, while I behold Him.
And so he prays again in full hope and confidence. When he reaches v20, "Let me not be ashamed for I put my trust in you," we are reminded of Coriolanus taking himself to the hall of Attius Tullus, and sitting as a helpless stranger there, claiming the king's hospitality, though aware of his having deserved to die at his hands.
The Psalmist throws himself on the compassion of an injured God with similar feelings: I trust in you!
It is to be noticed, that throughout the appeals of this Psalm are far more to the compassion and mercy of the Lord than any other attribute. Only let his pity awake, and he has a righteous channel down which to pour it. In Psalm 26 as we shall see, it is different. but here the general strain of all the appeals is that of verses 5-8, 10,11.
This is the first fully Alphabetic Psalm. Each verse begins with a letter of the Hebrew alphabet in succession. There seems nothing peculiar in this sort of composition; and as if to guard us against the idea of any mystery in it, the regularity is twice broken in upon in this Psalm, as in most of the others of the same structure. These irregularities are not the effect of careless transcription; for every manuscript agrees in the readings.
The Alphabetic form teaches is that the Holy Spirit was willing to thrown his words into all the moulds of human thought and speech; and whatever ingenuity man may exhibit in intellectual efforts, he should consecrate to the Lord making him the Alpha and Omega of his pursuits.
It is a Psalm where the letters of the Hebrew alphabet are used to help the memory and to vary the structure - to enable the Church in every age to do as the Psalmist does here, to confess and pray for pardon, help, guidance, deliverance, with the eye on Hi who is set before us in v12: This Man, the true pattern of all who fear the Lord.
Who would not say with the Church in every land, and with the souls under the altar, as with David here:
"Redeem Israel, O God, from all his troubles" (v22)
If the day when that prayer was first answered by David being raised to the throne was glorious, much more the day when the true David ascends his throne and dwells at ease and his seed inherit the earth! Let us learn to use the Psalm if we would fully enter into The confidence of the Righteous in the Lord's mercies.
Thursday, 21 November 2013
Psalm 24 - The path of the Righteous to the throne of glory
This may have been written by David when the ark was brought up to Zion. Every eye in the universe is looking on, and every ear listening in heaven, earth, and under the earth. The strain of this Psalm brings up our thoughts, Revelation 5:2,3, for it is as if a voice proclaimed:
"The earth is the Lord's" and then "It is He, and no one else who founded it above the surrounding seas."
The claim of the Lord's dominion is made in hearing of the universe; and the proclamation challenges a denial. This is done in v1,2, and no one in heaven, or earth, or hell, is found, who does not acquiesce in this declaration of Jehovah's sovereignty.
Amid the universal attention of all beings, a voice asks the question: who shall ascend to the hill of the Lord? And who shall stand in his holy place? (v3).
The import of the question is this. There is in that world a tabernacle of Zion, typical of God's prepared mansion for his redeemed. Who shall enter and stand (that is keep his place) there, claiming as his proper home both that Tabernacle and the better things of which it is the type?
The voice states the character of the accepted one in v4 - he that has clean hands. That is, he who washes in the water of the laver after being at the altar. This, O men of Israel, has been shown. Is not that every day exhibited in the tabernacle? No priest enters the holy place until he has washed at the laver after being at the altar, (Exodus 30:19).
Or, to express it without a type -
"He that has a pure heart,
Who has not lifted up his soul to vanity,
Nor sworn deceitfully" (v4)
He must be pure, free from charge of sin against God and man.
This is the man who receives "the blessing" (Gen 27:36); this is the man who receives it, not as Jacob by stealth, but as the award of righteousness, being treated as righteous by the God of salvation. Messiah is this man.
But Israel knew the way to obtain this purity. He holy place presented to him in a type the provision that the God of salvation had revealed for a sinner. And so the voice pronounces, referring to a company who resemble The Man descried:
"This is the generation of them who seek him:
That seek your face, O Jacob." (v6)
The generation of those who seek Jehovah are such. And this further praise is given to them: the diligent seekers of your face are Jacob. i.e. persons who have a claim to the name of the peculiar people. We also understand it to mean - those whose hands are clean are true seekers of Jehovah: and they are taking the true way to get Jacob's birthright and Jacob's blessing - they seek your face O Jacob; they do not seek Esau, with the fatness of earth, but you Jacob who have got the blessing from the Lord.
Proverbs 7:15 and 29:26 have "seeking the face of" in the sense of seeking the favour or showing delight. Their delight is not in Esau, who got the fatness of the earth (Gen 27:39) as his portion.
If we understand it in reference to the possession of his birthright and blessing, that is, to the promise of Messiah and the pre-eminence involved in it, we see a reason to introduce the name Jacob. Properly and directly it is Christ only who can advance the claim to be regarded as pure and in all respect unspotted.
It is Christ who in his own person is accepted as such, and proclaimed as righteous.
All He does and receives is on behalf of his people; and so the words "this is the generation of those who seek Him" - here is a generation of such men.
There is a pause - intimated by Selah (v6) - not unlike in Proverbs 1:23-24, and the voice having previously declared who may hope to enter the Lord's presence, suddenly announces that their King is at hand! The accepted, pure and righteous One is the King!
Lift up your heads, O you gates!
Be lifted up, you everlasting doors;
The King of glory shall come in. (v7)
Where does that name, KING OF GLORY come from? Is it not from the cloud of glory in the Holy of Holies? Is He not thus designated as being the Antitype of that symbol of the Divine presence? And the doors are called Everlasting because he who enters them is to keep for ever and in everlasting freshness this palace and sanctuary which He makes for himself in our Earth.
"The beams of his house are to be cedar, and the rafter fir," (Song 1:17) because the upholder of all is come. Earth is now to be his sanctuary and palace - Earth full of his glory - Earth with New Jerusalem come down from heaven.
It is the Lord himself, perhaps who asks at the wondering universe, just as the Elder asked wondering John (Rev 7:13), concerning his Well-beloved, now brought into the world in honour, glory and majesty not as his first coming, in humiliation: Who is this King of glory? (v8)
It is like Jeremiah 30:21, "who is this who has engaged his heart to approach me?" says the Lord. And the reply also is the Father's who tells of his Son who has gained victories and overcome in battles, and so won the Kingdom.
But when the proclamation is repeated and wondering onlookers half incredulous again ask the question: Who is this King? the Father's reply is: "The Lord of Hosts, He is the King of Glory!" thus proclaiming the oneness of our King with Jehovah before all creation.
Selah ends the Psalm - a solemn pause before the people depart from the spot where they heard this lofty song.
It is a glorious hymn for the Church in all ages. Paul writing to Corinth (1 Cor 10:26) claims a believer's right to the things of earth on the ground that this Psalm claims for God a right to it: the earth is the Lord's and all the fulness of it. Evidently Paul associated himself and his fellow saints with The King of Glory, in whose train we are also expected to enter through the everlasting gates.
The Psalm describes our mode of joining the royal procession, and so passing on to glory with the King. There is no Psalm which with such sublime and simple grandeur describes: the path of the Righteous to the throne of glory.
"The earth is the Lord's" and then "It is He, and no one else who founded it above the surrounding seas."
The claim of the Lord's dominion is made in hearing of the universe; and the proclamation challenges a denial. This is done in v1,2, and no one in heaven, or earth, or hell, is found, who does not acquiesce in this declaration of Jehovah's sovereignty.
Amid the universal attention of all beings, a voice asks the question: who shall ascend to the hill of the Lord? And who shall stand in his holy place? (v3).
The import of the question is this. There is in that world a tabernacle of Zion, typical of God's prepared mansion for his redeemed. Who shall enter and stand (that is keep his place) there, claiming as his proper home both that Tabernacle and the better things of which it is the type?
The voice states the character of the accepted one in v4 - he that has clean hands. That is, he who washes in the water of the laver after being at the altar. This, O men of Israel, has been shown. Is not that every day exhibited in the tabernacle? No priest enters the holy place until he has washed at the laver after being at the altar, (Exodus 30:19).
Or, to express it without a type -
"He that has a pure heart,
Who has not lifted up his soul to vanity,
Nor sworn deceitfully" (v4)
He must be pure, free from charge of sin against God and man.
This is the man who receives "the blessing" (Gen 27:36); this is the man who receives it, not as Jacob by stealth, but as the award of righteousness, being treated as righteous by the God of salvation. Messiah is this man.
But Israel knew the way to obtain this purity. He holy place presented to him in a type the provision that the God of salvation had revealed for a sinner. And so the voice pronounces, referring to a company who resemble The Man descried:
"This is the generation of them who seek him:
That seek your face, O Jacob." (v6)
The generation of those who seek Jehovah are such. And this further praise is given to them: the diligent seekers of your face are Jacob. i.e. persons who have a claim to the name of the peculiar people. We also understand it to mean - those whose hands are clean are true seekers of Jehovah: and they are taking the true way to get Jacob's birthright and Jacob's blessing - they seek your face O Jacob; they do not seek Esau, with the fatness of earth, but you Jacob who have got the blessing from the Lord.
Proverbs 7:15 and 29:26 have "seeking the face of" in the sense of seeking the favour or showing delight. Their delight is not in Esau, who got the fatness of the earth (Gen 27:39) as his portion.
If we understand it in reference to the possession of his birthright and blessing, that is, to the promise of Messiah and the pre-eminence involved in it, we see a reason to introduce the name Jacob. Properly and directly it is Christ only who can advance the claim to be regarded as pure and in all respect unspotted.
It is Christ who in his own person is accepted as such, and proclaimed as righteous.
All He does and receives is on behalf of his people; and so the words "this is the generation of those who seek Him" - here is a generation of such men.
There is a pause - intimated by Selah (v6) - not unlike in Proverbs 1:23-24, and the voice having previously declared who may hope to enter the Lord's presence, suddenly announces that their King is at hand! The accepted, pure and righteous One is the King!
Lift up your heads, O you gates!
Be lifted up, you everlasting doors;
The King of glory shall come in. (v7)
Where does that name, KING OF GLORY come from? Is it not from the cloud of glory in the Holy of Holies? Is He not thus designated as being the Antitype of that symbol of the Divine presence? And the doors are called Everlasting because he who enters them is to keep for ever and in everlasting freshness this palace and sanctuary which He makes for himself in our Earth.
"The beams of his house are to be cedar, and the rafter fir," (Song 1:17) because the upholder of all is come. Earth is now to be his sanctuary and palace - Earth full of his glory - Earth with New Jerusalem come down from heaven.
It is the Lord himself, perhaps who asks at the wondering universe, just as the Elder asked wondering John (Rev 7:13), concerning his Well-beloved, now brought into the world in honour, glory and majesty not as his first coming, in humiliation: Who is this King of glory? (v8)
It is like Jeremiah 30:21, "who is this who has engaged his heart to approach me?" says the Lord. And the reply also is the Father's who tells of his Son who has gained victories and overcome in battles, and so won the Kingdom.
But when the proclamation is repeated and wondering onlookers half incredulous again ask the question: Who is this King? the Father's reply is: "The Lord of Hosts, He is the King of Glory!" thus proclaiming the oneness of our King with Jehovah before all creation.
Selah ends the Psalm - a solemn pause before the people depart from the spot where they heard this lofty song.
It is a glorious hymn for the Church in all ages. Paul writing to Corinth (1 Cor 10:26) claims a believer's right to the things of earth on the ground that this Psalm claims for God a right to it: the earth is the Lord's and all the fulness of it. Evidently Paul associated himself and his fellow saints with The King of Glory, in whose train we are also expected to enter through the everlasting gates.
The Psalm describes our mode of joining the royal procession, and so passing on to glory with the King. There is no Psalm which with such sublime and simple grandeur describes: the path of the Righteous to the throne of glory.
Wednesday, 20 November 2013
Psalm 23 - The Righteous One's experience of the leadings of the Shepherd.
After the conflict of the preceding Psalm, and its bright glimpse of triumph, we might have thought that such an ode as we find in Psalm 24 wouild have immediately followed, leading us to survey the scenes of victory anticipated by the sufferer.
Instead, we suddenly find ourselves in the quiet peace of the quietest valley that imagination could paint; where is seen One walking by his shepherd's side singing - the Lord is my shepherd, I shall not lack.
The arrangement seems intentional; the soothing after the exciting, the stillness of the still waters after the fury of the tempest, the calm of rural peace before the engrossing and enrapturing of the Mighty One's dominion.
It is like the pause of Milton's angel -
"As one who in his journey bates at noon,
Though bent on speed, so here the Archangel paused,
Between the world destroyed and world restored."
And, besides, it is most suitable that between the conflict finished successfully in man's behalf and the glorious issues of that conflict, as seen from the throne of dominion, there should interpose a view of that state of soul toward the Father in which the Head and his members pass through their wilderness.
The Church has so exclusively (we might say) applied this Psalm to herself, as almost to forget that her shepherd, that Great Shepherd, once needed it and was glad to sue it. The Lamb, now in the midst of the throne ready to lead us to its living fountains of water, was once led along by his Father.
He said to his disciples, yet I am not alone, for the Father is with me (John 16:32). Was not the burden of his song - the Lord is my shepherd, I shall not lack (v1)? When he said, John 10:14,15, I know my sheep and am known by mine, as the Father knows me, was he not saying: I lead you as my Father leads me?
Try every clause, and every syllable will be found applicable not to David alone, but to David's son, to the Church and to the Church's Head. If v1 sings, I shall not lack, it is just a continuance of the testimony of Moses in Deut 2:87, the Lord your God - knows your walking through the wilderness these forty years, and has been with you, you have lacked nothing. Christ and his Church together review their wilderness days and praise the Lord. The song of the Lamb is not less complete than that of Moses.
The occasional retreat to the Sea of Galilee, and desert places, and the Mount of Olives, furnished Christ with many such seasons as v2 celebates: he makes me lie down on pastures of tender grass. His saints know so well that it is his intent to do this in their case, that the Song of Songs asks not: do you make your flock rest at noon? but only, "where?"
As the Lord of the Ark of the covenant (Numbers 10:33) sought out for Israel a place to rest, so did the Father for his true Israel - that Prince with God - giving him refreshing hours amid his sorrow; as it is written, "He is at my right hand, that I should not be moved: therefore did my heart rejoice" (Acts 2:25)
In temptation seasons, or after sore conflicts with man's unbelief, the Lord "restored his soul" (v3); that is revived it with cordials, even as he does his people after such seasons, and after times of battle with their own unbelief.
When in the hour of trouble and darkness he cried: what shall I say? the Father "let him in paths of righteousness, for his name's sake" glorifying his own name in his Son as we read in John 12:27.
It was not once only (though especially as the Garden and the Cross drew near) that hsi soul was in the valey of death-shade (v4). But he passed all in safety; even when he came to that thick gloom of Calvary.
He who led Him through will never leave one of his disciples to faint there. The rod and staff that slew the bear and lion, made David confident against Goliath; so do we obtain confidence from knwoing how our Shepherd has already found safe way through wolves and perils.
In v5, the table and the oil and the cup might be illustrated in Christ's case by the day of his baptism, the shining forth of his glory, by such a miracle as Lazarus' resurrection, the light of the Transfiguration scene, as well as by the meat to eat which the world did not know, and the rejoicing in spirit as he thought upon the Father's will - in which all blessings the sheep still share from time to time, getting occasional exaltations, and moments of joy unspeakable and full of glory.
Even those scene of woe, the essence of whose anguish is expressed in Psalm 22, did not make the Master doubt that "goodness and mercy will follow him" til he reached his home, his Father's house, with its many rooms.
Shall any member doubt his persevering to the end? Loved to the end with the love that first loved him, til he becomes a guest forever in his Father's house?
What is the House of the Lord, the true Bethel, where the ladder is set between heaven and earth? The Tabernacle was a Type. The antitype Christ spoke when leaving his few sheep in the wilderness and amid wolves, he said: in my Father's house are many rooms (John 14:1,2). It is New Jerusalem.
He is gone to the right hand of the Father to gather in his elect. Then at length to raise up their bodies in glory, that they may enter into the full enjoyment of that House in the kingdom prepared for the blessed of his Father.
Fear not, then, little flock, it is your Father's good pleasure to give you the kingdom - and if so, you must be kept for it; goodness and mercy will follow you all the days of your life, bringing up the rear of the camp, and leaving no straggler to perish.
It will be then that every sheep of his pasture will fully know and use the words of thsi Psalm, which sets forth with inimitable simplicity - The Righteous One's experience of the leadings of the Shepherd.
Instead, we suddenly find ourselves in the quiet peace of the quietest valley that imagination could paint; where is seen One walking by his shepherd's side singing - the Lord is my shepherd, I shall not lack.
The arrangement seems intentional; the soothing after the exciting, the stillness of the still waters after the fury of the tempest, the calm of rural peace before the engrossing and enrapturing of the Mighty One's dominion.
It is like the pause of Milton's angel -
"As one who in his journey bates at noon,
Though bent on speed, so here the Archangel paused,
Between the world destroyed and world restored."
And, besides, it is most suitable that between the conflict finished successfully in man's behalf and the glorious issues of that conflict, as seen from the throne of dominion, there should interpose a view of that state of soul toward the Father in which the Head and his members pass through their wilderness.
The Church has so exclusively (we might say) applied this Psalm to herself, as almost to forget that her shepherd, that Great Shepherd, once needed it and was glad to sue it. The Lamb, now in the midst of the throne ready to lead us to its living fountains of water, was once led along by his Father.
He said to his disciples, yet I am not alone, for the Father is with me (John 16:32). Was not the burden of his song - the Lord is my shepherd, I shall not lack (v1)? When he said, John 10:14,15, I know my sheep and am known by mine, as the Father knows me, was he not saying: I lead you as my Father leads me?
Try every clause, and every syllable will be found applicable not to David alone, but to David's son, to the Church and to the Church's Head. If v1 sings, I shall not lack, it is just a continuance of the testimony of Moses in Deut 2:87, the Lord your God - knows your walking through the wilderness these forty years, and has been with you, you have lacked nothing. Christ and his Church together review their wilderness days and praise the Lord. The song of the Lamb is not less complete than that of Moses.
The occasional retreat to the Sea of Galilee, and desert places, and the Mount of Olives, furnished Christ with many such seasons as v2 celebates: he makes me lie down on pastures of tender grass. His saints know so well that it is his intent to do this in their case, that the Song of Songs asks not: do you make your flock rest at noon? but only, "where?"
As the Lord of the Ark of the covenant (Numbers 10:33) sought out for Israel a place to rest, so did the Father for his true Israel - that Prince with God - giving him refreshing hours amid his sorrow; as it is written, "He is at my right hand, that I should not be moved: therefore did my heart rejoice" (Acts 2:25)
In temptation seasons, or after sore conflicts with man's unbelief, the Lord "restored his soul" (v3); that is revived it with cordials, even as he does his people after such seasons, and after times of battle with their own unbelief.
When in the hour of trouble and darkness he cried: what shall I say? the Father "let him in paths of righteousness, for his name's sake" glorifying his own name in his Son as we read in John 12:27.
It was not once only (though especially as the Garden and the Cross drew near) that hsi soul was in the valey of death-shade (v4). But he passed all in safety; even when he came to that thick gloom of Calvary.
He who led Him through will never leave one of his disciples to faint there. The rod and staff that slew the bear and lion, made David confident against Goliath; so do we obtain confidence from knwoing how our Shepherd has already found safe way through wolves and perils.
In v5, the table and the oil and the cup might be illustrated in Christ's case by the day of his baptism, the shining forth of his glory, by such a miracle as Lazarus' resurrection, the light of the Transfiguration scene, as well as by the meat to eat which the world did not know, and the rejoicing in spirit as he thought upon the Father's will - in which all blessings the sheep still share from time to time, getting occasional exaltations, and moments of joy unspeakable and full of glory.
Even those scene of woe, the essence of whose anguish is expressed in Psalm 22, did not make the Master doubt that "goodness and mercy will follow him" til he reached his home, his Father's house, with its many rooms.
Shall any member doubt his persevering to the end? Loved to the end with the love that first loved him, til he becomes a guest forever in his Father's house?
What is the House of the Lord, the true Bethel, where the ladder is set between heaven and earth? The Tabernacle was a Type. The antitype Christ spoke when leaving his few sheep in the wilderness and amid wolves, he said: in my Father's house are many rooms (John 14:1,2). It is New Jerusalem.
He is gone to the right hand of the Father to gather in his elect. Then at length to raise up their bodies in glory, that they may enter into the full enjoyment of that House in the kingdom prepared for the blessed of his Father.
Fear not, then, little flock, it is your Father's good pleasure to give you the kingdom - and if so, you must be kept for it; goodness and mercy will follow you all the days of your life, bringing up the rear of the camp, and leaving no straggler to perish.
It will be then that every sheep of his pasture will fully know and use the words of thsi Psalm, which sets forth with inimitable simplicity - The Righteous One's experience of the leadings of the Shepherd.
Tuesday, 19 November 2013
Psalm 22 - Messiah, bearing the cross and wearing the crown.
What a change! Instead of the songs of victory, we hear the moaning of one in anguish. It is not the voice of those who shout for the mastery, as were the preceding songs of Zion, but the voice of one who cries in weakness.
Yet this abrupt transition is quite a natural one. We saw the warrior - we saw the fruits of his victory - we saw the prospects of yet farther glorious results from that victory.
Now then we are brought to the battlefield and shown the battle itself. The battle which virtually ended the conflict with Satan and all his allies. We hear the din of that awful onset. Our David in "the irresistible might of weakness" is before us crying in the crisis of conflict: Eli, Eli, lama sabachthani! the words uttered on Calvary, and preserved in every syllable as they were used by the Saviour then.
Some have sought to mingle the believer's confidence with Christ's in this Psalm. But it is too awful in its strain to admit this application, though we may learn from Christ's example as well as words on the cross as Peter is fond of showing in his first letter.
The words of v1 may indicate that such cries were uttered more than once during the Redeemer's days of anguish. There were other seasons beside the cross when the Father was near to lay on Him the weight of the burden of guilt, and when, for a time, he left Him, forsaken.
These were seaosns of the hottest trial ever known in warfare, for it was warfare in which nothing could exhaust the resources brought up against the champion, while also there were divine supplies on his side.
The scheme of this Psalm is evident at a glance. There are two parts.
From v1-21a is Messiah's sufferings.
From v21b to the end is his entering into his glory.
His first coming is the theme of the one; his glorious kingdom established fully at his second coming is the theme of the other. This is so very obvious that we shall be brief in our remarks, leaving the reader to meditate for himself with the history of the Lord in the Evangelists before him for the first part, and his eye glancing through the Apocalyptic visions for the second.
The Psalm is quoted in Hebrews 2:11 where v23 is cited. The piercing of hands and feet, v17, may be considered in Luke 24:39, John 20:27.
The title is strange: On Aijeleth Shahar - literally "the hind of the morning".
It tells of joy to anguish and anguish to joy.
The hind leaps from height to depth, valley to hilltop, rising from its quiet lair, where it has reposed til morning, when met by a hunter's cry.
That there was such an instrument used we cannot tell - it is a mere conjecture; at the same time it is interesting to notice how truly the scene of the hind roused at morning from its rest (not to bound at liberty like Naphtali in Gen 49:21 but) to be chased by the hunters, corresponds to the tale of persecution related here, when dogs encompass him.
Without attempting to explore the riches, the unsearchable riches of these mournful cries, let us listen to a few of their sad echoes.
In v3, we have a declaration that Israel's Holy One shall be praised more than ever for his holiness, because of his impartial treatment of Him who cries "why have you forsaken me?" Strange as it may seem it shall turn out to be an illustration of his holy character; and if before this He inhabited Israel's praises, much more hereafter.
In v4, that note "Our fathers" (as Psalm 40:5) from such lips may well touch our hearts. He is not ashamed reader to call you and me his brothers. He identifies himself with us. Our fathers are His fathers, that His Father may be ours. How like Him who afterwards (v22) calls us "my brothers" and who on earth did say after his resurrection "go tell my brothers."
We do not dwell on the ample field of remarks opened by v6-22. The people in v6 is especially His own Israel. The taunt v8 is equivalent to his saying "commit your way to the Lord!" (Psalm 37:5). In v20, "my only one" is understood to be the soul described as dear like an only son. How appropriate on the lips of Him who asked the memorable question in Matt 16:26: What will it profit a man if he gains the world but loses his soul?
It is in v21 that the tide turns. The clauses, you have heard me, ought to be taken by itself. It is a cry of delight. IT is like Luke 22:43. The lamentation of v2 is over now - He is heard now! And his being heard is not a blessing to him alone. He runs to bring his disciples word: I will declare your name to my brothers (v22).
These words are characteristic of Him who spoek John 17:26, and whose first resurrection act was to send word to his disciples, by the name "my brothers" and then to send them to all the earth. His special love to Israel is apparent when he said, beginning at Jerusalem. Here he calls them:
"You seed of Jacob, glorify Him -
For He has not abhored the affliction of the poor." (v23,24)
He has not treated the poor sinner as an unclean thing to be shrunk from (Lev 11:11), passing by on the other side (Luke 10:31). All shall yet praise Him who makes their heart live forever by feeding them on this sacrifice (v26).
Verse 28 shows us the Kingdom come, and Christ the Governor among the nations; at which time we find a feast partaken of by all nations, and observed by sinners who were ready to perish:
"All that are fat on the earth shall eat and worship. (v29)
Before Him shall bow all that go down to the dust.
And he who could not keep alive his soul."
The essence of the feast is indicated at v26, as consisting in knowing and feeding upon Him who is our Paschal Lamb, even as in Isaiah 25:8, the feast of fat things is Christ Himself, seen and known, eye to eye.
The people of that time are "the seed" of v30. If men do not at present serve Him, yet their seed shall - there is a generation to rise who shall do so.
"Posterity shall serve Him,
It shall be related of the Lord to the generation to come.
These shall go forth (on the theatre of the world) and declare his righteousness
To a people then to be born
For He has done it!
The Hebrew is very elliptical. It seems as if the word were used intentionally in an absolute and indefinite way to fix our thoughts on the thing being done. A finger points to the scene, a voice says: He has performed. Here is deed, not word only. Here is fulfilment, no promise only.
The meek may eat and be filled. It is done. Jesus did it all as he cried: It is finished. In that hour He saw his sufferings ended and his glory begun, and could proclaim victory through suffering.
What a song of Zion is this. Messiah at every step beginning with Eli, Eli, and ending It is Finished: Messiah, bearing the cross and wearing the crown.
Yet this abrupt transition is quite a natural one. We saw the warrior - we saw the fruits of his victory - we saw the prospects of yet farther glorious results from that victory.
Now then we are brought to the battlefield and shown the battle itself. The battle which virtually ended the conflict with Satan and all his allies. We hear the din of that awful onset. Our David in "the irresistible might of weakness" is before us crying in the crisis of conflict: Eli, Eli, lama sabachthani! the words uttered on Calvary, and preserved in every syllable as they were used by the Saviour then.
Some have sought to mingle the believer's confidence with Christ's in this Psalm. But it is too awful in its strain to admit this application, though we may learn from Christ's example as well as words on the cross as Peter is fond of showing in his first letter.
The words of v1 may indicate that such cries were uttered more than once during the Redeemer's days of anguish. There were other seasons beside the cross when the Father was near to lay on Him the weight of the burden of guilt, and when, for a time, he left Him, forsaken.
These were seaosns of the hottest trial ever known in warfare, for it was warfare in which nothing could exhaust the resources brought up against the champion, while also there were divine supplies on his side.
The scheme of this Psalm is evident at a glance. There are two parts.
From v1-21a is Messiah's sufferings.
From v21b to the end is his entering into his glory.
His first coming is the theme of the one; his glorious kingdom established fully at his second coming is the theme of the other. This is so very obvious that we shall be brief in our remarks, leaving the reader to meditate for himself with the history of the Lord in the Evangelists before him for the first part, and his eye glancing through the Apocalyptic visions for the second.
The Psalm is quoted in Hebrews 2:11 where v23 is cited. The piercing of hands and feet, v17, may be considered in Luke 24:39, John 20:27.
The title is strange: On Aijeleth Shahar - literally "the hind of the morning".
It tells of joy to anguish and anguish to joy.
The hind leaps from height to depth, valley to hilltop, rising from its quiet lair, where it has reposed til morning, when met by a hunter's cry.
That there was such an instrument used we cannot tell - it is a mere conjecture; at the same time it is interesting to notice how truly the scene of the hind roused at morning from its rest (not to bound at liberty like Naphtali in Gen 49:21 but) to be chased by the hunters, corresponds to the tale of persecution related here, when dogs encompass him.
Without attempting to explore the riches, the unsearchable riches of these mournful cries, let us listen to a few of their sad echoes.
In v3, we have a declaration that Israel's Holy One shall be praised more than ever for his holiness, because of his impartial treatment of Him who cries "why have you forsaken me?" Strange as it may seem it shall turn out to be an illustration of his holy character; and if before this He inhabited Israel's praises, much more hereafter.
In v4, that note "Our fathers" (as Psalm 40:5) from such lips may well touch our hearts. He is not ashamed reader to call you and me his brothers. He identifies himself with us. Our fathers are His fathers, that His Father may be ours. How like Him who afterwards (v22) calls us "my brothers" and who on earth did say after his resurrection "go tell my brothers."
We do not dwell on the ample field of remarks opened by v6-22. The people in v6 is especially His own Israel. The taunt v8 is equivalent to his saying "commit your way to the Lord!" (Psalm 37:5). In v20, "my only one" is understood to be the soul described as dear like an only son. How appropriate on the lips of Him who asked the memorable question in Matt 16:26: What will it profit a man if he gains the world but loses his soul?
It is in v21 that the tide turns. The clauses, you have heard me, ought to be taken by itself. It is a cry of delight. IT is like Luke 22:43. The lamentation of v2 is over now - He is heard now! And his being heard is not a blessing to him alone. He runs to bring his disciples word: I will declare your name to my brothers (v22).
These words are characteristic of Him who spoek John 17:26, and whose first resurrection act was to send word to his disciples, by the name "my brothers" and then to send them to all the earth. His special love to Israel is apparent when he said, beginning at Jerusalem. Here he calls them:
"You seed of Jacob, glorify Him -
For He has not abhored the affliction of the poor." (v23,24)
He has not treated the poor sinner as an unclean thing to be shrunk from (Lev 11:11), passing by on the other side (Luke 10:31). All shall yet praise Him who makes their heart live forever by feeding them on this sacrifice (v26).
Verse 28 shows us the Kingdom come, and Christ the Governor among the nations; at which time we find a feast partaken of by all nations, and observed by sinners who were ready to perish:
"All that are fat on the earth shall eat and worship. (v29)
Before Him shall bow all that go down to the dust.
And he who could not keep alive his soul."
The essence of the feast is indicated at v26, as consisting in knowing and feeding upon Him who is our Paschal Lamb, even as in Isaiah 25:8, the feast of fat things is Christ Himself, seen and known, eye to eye.
The people of that time are "the seed" of v30. If men do not at present serve Him, yet their seed shall - there is a generation to rise who shall do so.
"Posterity shall serve Him,
It shall be related of the Lord to the generation to come.
These shall go forth (on the theatre of the world) and declare his righteousness
To a people then to be born
For He has done it!
The Hebrew is very elliptical. It seems as if the word were used intentionally in an absolute and indefinite way to fix our thoughts on the thing being done. A finger points to the scene, a voice says: He has performed. Here is deed, not word only. Here is fulfilment, no promise only.
The meek may eat and be filled. It is done. Jesus did it all as he cried: It is finished. In that hour He saw his sufferings ended and his glory begun, and could proclaim victory through suffering.
What a song of Zion is this. Messiah at every step beginning with Eli, Eli, and ending It is Finished: Messiah, bearing the cross and wearing the crown.
Monday, 18 November 2013
Psalm 21 - Messiah's present joy and future victory.
We have entered on a series of Psalms that more directly fix the eye on Messiah alone as their theme.
It takes up the theme of the former Psalm. We are at once shown the King Messiah, already triumphant at the Father's right hand; and yet, as King, to triumph more before all is done.
David now on the throne at Hebron, and soon to be on a loftier throne at Jerusalem, might be the original of the Typical scene; but certainly he was not more than this. It is of our King that the Holy Spirit speaks.
The plan is very simple. From v1-7 we have Messiah's exaltation after his suffering; then v8-12, His future acts when He rises up to sweep away his foes; and v13, the cry of His own for that day, as their day of realised bliss:
"Be exalted, Lord, in your strength!
So will we sing and praise your power."
He who was the "man of sorrows" and "whose flesh was weak", now (v1), "joys in your strength, greatly rejoices."
And how sweet to us to hear v2, "you have given Him His heart's desire," remembering in connection with it John 11:42, "I know that you hear me always" for it assures us that He did not mistake the depth of the Father's love, or err in His faith in the Father's kindness of purpose toward Him.
He knew what was in man, but he knew what was in God also, and declares it to us, sealing it with the "Selah" pause of solemn thought.
The Father "came before Him with" or rather anticipated, outran, His desires; for that is the meaning of "for you prevented him with the blessings of your goodness."
And in the crown of pure gold, already set on His head, we see this verified, as it is not the crown which he is to get at his appearing.
The Father has at present given Him the crown, mentioned in Hebrews 2:9, "glory and honour" but is as an assurance and pledge of something more and better, the "many crowns" (Rev 19:12).
Let us often stay to rejoice that the man of sorrows is happy now - "most blessed for ever!"
He feeds among the lilies. Shall we not rejoice in the refreshment of our Head - in the ointment poured on him - in the glory resting on his brow - in the smile of the Father which his eye ever sees!
Shall the members not be glad when their Head is so gladdened and lifted up?
Shall such verses as v5,6, not form our frequent themes of praise?
In v4, his prayers are refered to - those prayers that He offered during the lonely nights, when He made the desert places of Galilee echo to his moans and the voice of His cry - such prayers as Hebrews 5:7 tells of, and such as Psalm 139:10,11, give.
He asked for deliverance from death and the grace - and lo! He has now "endless life" (Heb 7:16) in all its power.
Verse 6 resembles in construction v9 and so presents the contrast of meaning more forcibly. The one is "you have set him blessings" and the other "you have set them like a furnace."
And here we see that "He is the author and finisher of faith" for if his prayers and cries prove him to have had truly our very humanity in sinless weakness, no less does v7 show that his holy human soul fixed itself for support, like ivy twining round the tower, on the Father by faith.
In this He was our pattern.
"The King trusted in the Lord." (v7)
He is the true example of faith, surpassed all the elders who have obtained a good report; he is captain and perfector of faith; he leads the van and brings up the rear in the examples of faith given on this world's theatre.
And the Father's love rests on Him forever; that love (tender mercy, v7) of which he prayed in John 17:26, that the same might ever be on us.
And now the scene changes; for lo, he has risen up !
"Your hand finds out all your enemies;
"Yes, your hand finds all who hate them!
"You put them in a furnace of fire" (v8,9)
It is his rising up to judgment! His foes hide in the caves and rocks of earth, but he finds them out. It is the day which burns as an oven (Malachi 4:1) that has come at length. It is the time of his presence; the day of his appearing; the day of his face - that face before which heaven and earth flee.
His enemies flee. They perish in their impotence. His arrows strike them through, v12. They formed a design which they could not effect. This is truly the history of man's attempts to thwart God, from the day of Babel's tower to the day when Babylon and Anti-christ perish together.
Who would not have it so? Who will not join the Church in her song - "Rise high, O Lord, in your strength?" - the song of Messiah's present joy and future victory.
It takes up the theme of the former Psalm. We are at once shown the King Messiah, already triumphant at the Father's right hand; and yet, as King, to triumph more before all is done.
David now on the throne at Hebron, and soon to be on a loftier throne at Jerusalem, might be the original of the Typical scene; but certainly he was not more than this. It is of our King that the Holy Spirit speaks.
The plan is very simple. From v1-7 we have Messiah's exaltation after his suffering; then v8-12, His future acts when He rises up to sweep away his foes; and v13, the cry of His own for that day, as their day of realised bliss:
"Be exalted, Lord, in your strength!
So will we sing and praise your power."
He who was the "man of sorrows" and "whose flesh was weak", now (v1), "joys in your strength, greatly rejoices."
And how sweet to us to hear v2, "you have given Him His heart's desire," remembering in connection with it John 11:42, "I know that you hear me always" for it assures us that He did not mistake the depth of the Father's love, or err in His faith in the Father's kindness of purpose toward Him.
He knew what was in man, but he knew what was in God also, and declares it to us, sealing it with the "Selah" pause of solemn thought.
The Father "came before Him with" or rather anticipated, outran, His desires; for that is the meaning of "for you prevented him with the blessings of your goodness."
And in the crown of pure gold, already set on His head, we see this verified, as it is not the crown which he is to get at his appearing.
The Father has at present given Him the crown, mentioned in Hebrews 2:9, "glory and honour" but is as an assurance and pledge of something more and better, the "many crowns" (Rev 19:12).
Let us often stay to rejoice that the man of sorrows is happy now - "most blessed for ever!"
He feeds among the lilies. Shall we not rejoice in the refreshment of our Head - in the ointment poured on him - in the glory resting on his brow - in the smile of the Father which his eye ever sees!
Shall the members not be glad when their Head is so gladdened and lifted up?
Shall such verses as v5,6, not form our frequent themes of praise?
In v4, his prayers are refered to - those prayers that He offered during the lonely nights, when He made the desert places of Galilee echo to his moans and the voice of His cry - such prayers as Hebrews 5:7 tells of, and such as Psalm 139:10,11, give.
He asked for deliverance from death and the grace - and lo! He has now "endless life" (Heb 7:16) in all its power.
Verse 6 resembles in construction v9 and so presents the contrast of meaning more forcibly. The one is "you have set him blessings" and the other "you have set them like a furnace."
And here we see that "He is the author and finisher of faith" for if his prayers and cries prove him to have had truly our very humanity in sinless weakness, no less does v7 show that his holy human soul fixed itself for support, like ivy twining round the tower, on the Father by faith.
In this He was our pattern.
"The King trusted in the Lord." (v7)
He is the true example of faith, surpassed all the elders who have obtained a good report; he is captain and perfector of faith; he leads the van and brings up the rear in the examples of faith given on this world's theatre.
And the Father's love rests on Him forever; that love (tender mercy, v7) of which he prayed in John 17:26, that the same might ever be on us.
And now the scene changes; for lo, he has risen up !
"Your hand finds out all your enemies;
"Yes, your hand finds all who hate them!
"You put them in a furnace of fire" (v8,9)
It is his rising up to judgment! His foes hide in the caves and rocks of earth, but he finds them out. It is the day which burns as an oven (Malachi 4:1) that has come at length. It is the time of his presence; the day of his appearing; the day of his face - that face before which heaven and earth flee.
His enemies flee. They perish in their impotence. His arrows strike them through, v12. They formed a design which they could not effect. This is truly the history of man's attempts to thwart God, from the day of Babel's tower to the day when Babylon and Anti-christ perish together.
Who would not have it so? Who will not join the Church in her song - "Rise high, O Lord, in your strength?" - the song of Messiah's present joy and future victory.
Friday, 15 November 2013
Psalm 20 - Messiah prayed for, and prayed to, by his waiting people
What typical occurrence, or what event in Israel's history, may have given the groundwork of this Psalm? Luther calls it a "battle cry"; while others have imagined it appropriate to such an occasion as that of the high priest going in to the Holiest place on the Day of Atonement, and reappearing to the joy of all who waited outside in anxious prayer.
We think the truth may be reached by finding some scene that may combine the battle cry and the priestly function, such as was once presented in Numbers 31:1-6 when the zealous priest Phinehas was sent out at the head of the armies of Israel to battle. David may have been led to recall some such scene as he sang.
Full of zeal for his God, Phinehas in his priestly attire and with priestly solemnity - with "Holiness to the Lord" on his mitre - prepares for the conflict with Jehovah's and Israel's most subtle foes. We may suppose him at the altar before he goes, presenting his offerings (v3) and supplicating the Holy One of Israel (v4), amid a vast assembly of the camp, small and great, all sympathising in his enterprise.
This done, he takes the holy instruments and the silver trumpets in his hand and goes out. There is now and interval of suspense - but soon tidings of victory come and the priestly leader reappears, crowned with victory, leading captivity captive. The confidence expressed in v5 is not vain, for victory or salvation has been given.
Perhaps there were times when David was in such circumstances as these and there are still times when any member of the Church may be, in some sense, so situated; while "all weep" with the one member that weeps, and then "all rejoice" in the joy of the one.
But still the chief reference is to David's Son, our Lord. He is the Leader and the Priest, the true Phinehas, going out against Midian. It is "the Anointed" (v5) that is principally the theme.
This Psalm is the prayer which the Church might be supposed offering up, had all the redeemed stood by the cross or in Gethsemane, in full consciousness of what was happening there.
Messiah, in reading these words, would know that He had elsewhere the sympathy he longed for, when he said to the three disciples "Wait here and watch with me" (Matt 26:38). It is thus a pleasant song of the redeemed in their Head, whether in his sufferings or in the glory that was to follow.
In v1-4 they pray:
"Jehovah, hear in the day of trouble.
"The name of He who manifests himself by his deeds to be the God of Jacob defend you..
"Send help from the sanctuary" where his well-pleasedness is seen.
"And bless from Zion" not from Sinai but from the place of peaceful acceptance.
The solemn "Selah" pause comes in when sacrifice has been spoken of, and then in v5, they exult at the success which has crowned his undertaking; and observe, reader, they speak now of Him as one who makes petitions - "The Lord fulfil all your petitions."
Is not this recognising Him as now specially employed in interceding? Applying His finished work by pleading it for us? It may, at the same time, remind us of that other request which the Intercessor is yet to make, and to make which, speedily, the Church is often urging him, v15, "Ask of me and I will give you the peoples for your inheritance" (Psalm 2:8).
In v6-7, they exult again "knowing whom they have believed" (2 Tim 1:12) both as to what the Father has done for Him and what the Father will do.
They reject all grounds of hope not found in King Messiah; express their souls' desire for complete deliverance, when He shall appear at least, and answer by complete salvation (Heb 11:28) the continual cry of His Church "Come Lord Jesus!"
Verse 9 teaches us to expect both present and future victories, by the arm of our King; and in hope of these further exploits, we often look upward to the right hand of the Father and cry "Hosanna!" -
"Save, Lord" or give victory.
"Let the King who sits there hear us when we call."
It is a Psalm differing in its aspects from most others, for it presents to us - Messiah prayed for, and prayed to, by his waiting people
We think the truth may be reached by finding some scene that may combine the battle cry and the priestly function, such as was once presented in Numbers 31:1-6 when the zealous priest Phinehas was sent out at the head of the armies of Israel to battle. David may have been led to recall some such scene as he sang.
Full of zeal for his God, Phinehas in his priestly attire and with priestly solemnity - with "Holiness to the Lord" on his mitre - prepares for the conflict with Jehovah's and Israel's most subtle foes. We may suppose him at the altar before he goes, presenting his offerings (v3) and supplicating the Holy One of Israel (v4), amid a vast assembly of the camp, small and great, all sympathising in his enterprise.
This done, he takes the holy instruments and the silver trumpets in his hand and goes out. There is now and interval of suspense - but soon tidings of victory come and the priestly leader reappears, crowned with victory, leading captivity captive. The confidence expressed in v5 is not vain, for victory or salvation has been given.
Perhaps there were times when David was in such circumstances as these and there are still times when any member of the Church may be, in some sense, so situated; while "all weep" with the one member that weeps, and then "all rejoice" in the joy of the one.
But still the chief reference is to David's Son, our Lord. He is the Leader and the Priest, the true Phinehas, going out against Midian. It is "the Anointed" (v5) that is principally the theme.
This Psalm is the prayer which the Church might be supposed offering up, had all the redeemed stood by the cross or in Gethsemane, in full consciousness of what was happening there.
Messiah, in reading these words, would know that He had elsewhere the sympathy he longed for, when he said to the three disciples "Wait here and watch with me" (Matt 26:38). It is thus a pleasant song of the redeemed in their Head, whether in his sufferings or in the glory that was to follow.
In v1-4 they pray:
"Jehovah, hear in the day of trouble.
"The name of He who manifests himself by his deeds to be the God of Jacob defend you..
"Send help from the sanctuary" where his well-pleasedness is seen.
"And bless from Zion" not from Sinai but from the place of peaceful acceptance.
The solemn "Selah" pause comes in when sacrifice has been spoken of, and then in v5, they exult at the success which has crowned his undertaking; and observe, reader, they speak now of Him as one who makes petitions - "The Lord fulfil all your petitions."
Is not this recognising Him as now specially employed in interceding? Applying His finished work by pleading it for us? It may, at the same time, remind us of that other request which the Intercessor is yet to make, and to make which, speedily, the Church is often urging him, v15, "Ask of me and I will give you the peoples for your inheritance" (Psalm 2:8).
In v6-7, they exult again "knowing whom they have believed" (2 Tim 1:12) both as to what the Father has done for Him and what the Father will do.
They reject all grounds of hope not found in King Messiah; express their souls' desire for complete deliverance, when He shall appear at least, and answer by complete salvation (Heb 11:28) the continual cry of His Church "Come Lord Jesus!"
Verse 9 teaches us to expect both present and future victories, by the arm of our King; and in hope of these further exploits, we often look upward to the right hand of the Father and cry "Hosanna!" -
"Save, Lord" or give victory.
"Let the King who sits there hear us when we call."
It is a Psalm differing in its aspects from most others, for it presents to us - Messiah prayed for, and prayed to, by his waiting people
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