The Psalms

Leslie M. Grant

Psalms 1-41 (First Book)

Introduction

Psalms, like Job, is poetic, a collection from the pens of various writer inspired by God, — David and others, some named, some apparently not. Yet they are arranged in perfect order by the overruling of the Spirit of God. These psalms are in the original divided into five books — first, from chapter 1 to 41; second, chapter 42 to 72; third, from chapter 73 to 89; fourth, from chapter 90 to 106; and fifth, from chapter 107 to the end. Their subject matter compares beautifully with the five books of Moses. Indeed, the Numerical Bible (F.W.Grant) shows all scripture to be based on this order of five subjects, which is wonderfully appropriate, for number five is the number that indicates God with man, as our four fingers alone would express man's weakness, while adding the thumb makes the hand strong.

How full of comfort are the Psalms in dealing with the feelings of the heart in circumstances of every kind, bringing the answer of God to every need of the soul. Preeminently they speak of Christ, and here we find His own feelings in concern for the glory of God and for the blessing of souls, in suffering as the lowly Man of sorrows, as persecuted by men, in suffering the anguish of the cross; of anger too against the wickedness of man, — indeed feelings as various as the circumstances with which He deals. To consider its feelings is a marvelous balm for the feelings of our own hearts.

It must be remembered, however, that the Psalms are written generally from a Jewish point of view, and the blessing of Israel, together with her afflictions, sorrows and chastening, is most prominent in the book. Thus, it is prophetic of the history of Israel through all her troubles until she is established in the glory of the millennial kingdom. Yet this does not in any way detract from the spiritual blessing to be found there for ourselves: it is a book of infinitely sweet value and comfort for our souls.

THE TRULY BLESSED MAN

How beautifully the book begins with the man who is truly blessed! It speaks preeminently of Christ, though not confined to Christ, for others follow Him in the path of faith and devotion. But only He is perfect in the qualifications of this psalm. The first verse is negative in showing the blessed man's separation from the evils so common in the world. His walk (speaking of energy of action) is not in the counsel of the ungodly. Standing does not require action, but it does indicate association, as Judas stood with the enemies of the Lord (John 18:5). The blessed man stands apart from the path of sinners. Sitting in the seat of the scornful would indicate that one is comfortable in the company of those who are guilty of scorn and contempt for the Lord of glory. Peter sat with the enemies of the Lord briefly, but of course he could not be comfortable.

Verses 2 and 3 are beautifully positive. Some people tell us not to mention the negative at all, but God mentions it first. Why? Because the whole world is in a state of evil, and it must first be established that the believer is not of this world. Then the positive things provide the evidence as to why he is not of this world. "His delight is in the law of the Lord" (v. 2). The law here is not confined to the five books of Moses, which are rightly called "the law of Moses," but includes the entire word of God as revealed at the time this psalm was written.

The blessed man meditates in the law of God day and night. Some eastern religions advocate "meditation," but their practice is not meditation at all, but the effort to rid one's mind of everything, good or bad, and leave him in a state, of nothingness. How much better to meditate on God's word!

Verse 3 tells the results of meditation on the word of God. The individual will be like a tree planted by the rivers of water. The water speaks of the word of God (Eph. 5:26), and flowing water denotes the power of the Spirit of God in making the word vital and precious to us. More than this, the tree is a fruit tree, producing fruit in its proper season, for there are times of rest also as the fruit is developing. Fruit is primarily for God, while the leaves speak of the profession of faith, and these in a devoted believer do not wither, as they do in one who is merely a professor with no reality. Revelation 22:2 speaking of the tree of life (symbolizing the Lord Jesus) says, "The leaves of the tree were for the healing of the nations." Thus, the outward profession or declaration of God's glory in Christ, will have wonderful effect in the outward condition of the Gentile nations in the millennium.

"And whatever he does shall prosper." How absolutely true this is of the Lord Jesus. While His sufferings and death seemed to be His defeat, this was a sacrifice that He accomplished that has prospered amazingly in the salvation of countless souls. Let us therefore not be discouraged by any troubling setbacks, for whatever God enables us to do for Him will prosper. "Your labor is not in vain in the Lord" (1 Cor. 15:58).

THE UNGODLY (vv. 4-6)

How dreadfully in contrast are the ungodly seen to be in these three verses. Matthew 13:30 speaks of believers as "wheat," and Peter is shown to be "wheat" in Luke 22:31; but the ungodly are "like that chaff which the wind drives away" (v. 4). When grain was threshed in the threshing floor, doors were opened at both ends to allow the wind to blow through and take away the chaff, while the wheat remained because of its heavier weight. The chaff was of no value, and unbelievers have no moral weight.

When judgment falls, as it must eventually do, the ungodly will have no standing before the bar of God. Nor will such sinners be included in the congregation of the righteous (v. 5). Verse 1 has shown us that the godly are even now separated from the ungodly. Can the ungodly expect to inherit the same blessedness as the righteous in eternity? Impossible! Only their being with the righteous would be unbearable misery for them, and God would not allow the righteous to be traumatized by the presence of ungodly enemies of the Lord Jesus.

"For the Lord knows the way of the righteous, but the way of the ungodly shall perish" (v. 6). The One who takes full account of all mankind knows the way of the righteous. Their history on earth has given time to prove their consistent "way" to be commendable and worthy of a full reward. But the way of the ungodly (being consistently corrupt) shall perish. They have nothing of value to be rewarded, and all they have done, whatever pride they may have taken in it, will be banished into eternal oblivion. Their personal end will be worse than this.

THE WORLD IN OPPOSITION TO GOD

The end of Chapter 1 has spoken of "the ungodly," which emphasizes only the fact that they leave God out of their lives. However, Psalm 2 goes much further, showing the nations of the world raging and plotting "against the Lord and against His Anointed." For man does not only choose to be ignorant of God: he is an enemy of God (Rom. 5:10). This has been true all through man's history but will become more bold and defiant at the time of the Great Tribulation, when God will allow their hateful opposition to so develop as to boldly challenge the true God and His Son Jesus Christ, who is God's Anointed King.

The people plot a vain, futile thing (v. 1), as though they can possibly banish God from His place of sovereign power and glory! Even today the nations are actually throwing aside the truth of the word of God as being of no serious consequence, so that after the Lord takes believers Home to heaven at the Rapture, the kings of the earth will be fully readily to "set themselves" in determined hostility against God (v. 2). God's anointed King also, who has once been cast out and crucified, will be the Object of their hatred, for they know they have not really gotten rid of Him. Though they rejected Him from the earth, He has been received in heaven, though they don't like to admit it.

What do they plot together to do? To break the bonds and cords of God's restraining power in pieces (v. 3). Though God's activity in restraining evil is not seen, yet it is felt by men in their consciences, which many deeply resent, trying hard to silence their consciences and to refuse any reference to God's word, which they say is an intrusion into their private rights! They consider this an effort to bind them by cords when they want to be free to do as they please; In this matter the nations — people, kings and rulers unite together with the intention of doing away with the authority of God.

GOD'S RESPONSE (vv. 4-6)

Though the hostility of the nations against God and His Anointed Christ) is both concerted and determined, "He who sits in the heavens shall laugh; the Lord shall have them in derision" (v.4). Well might the God of heaven and earth laugh at their stupidity! For they are like little children gathering against their national government to tell the authorities, “We are canceling all the laws you have ever enacted and will refuse to obey anything you say." Of course, this would be only laughable, for they have no ability to carry out their schemes. But is amazing how long God bears with this evil before summarily judging it.

However, God's patience is not indifference, and when His time comes, His judgment will suddenly fall. "Then He shall speak to them in His wrath, and distress them in His deep displeasure" (v. 5). The solemnity of His speaking then will strike terror into their souls, though little need be said of the details of His judgment, for the most important thing (the thing that will affect them the most deeply) is declared in verse 6, "Yet I have set My King on My holy hill of Zion." Here is absolute, indisputable authority! God has decreed that Zion (in Jerusalem) is the earthly center of His authority, where His Son will reign in pure righteousness. However strongly the nations may object to this, they will all eventually bow to the One they once rejected and crucified.

THE SON OF GOD SPEAKS (vv. 7-9)

The words in this section come directly from the lips of the Lord Jesus, who had not even yet been born, so that they are prophetic. "I will declare the decree; the Lord has said to Me, "You are My Son, Today I have begotten You." The last five words clearly refer to the birth of the Lord Jesus in Bethlehem. But the first four words establish the fact that the One who was born in Bethlehem existed as the Son of God before that time. For it is certainly not said that He became the Son of God by being begotten. This One who has been the Son of God from eternity, is the One who has been begotten of God in Manhood at a certain time — "this day". In fact, the announcement of this marvelous birth was made at the very time by angels (Luke 2:8-12). False christs have risen since that time, claiming to be Christ when they were grown men. But it was vital that Christ should be announced at the time of His birth, — "this day." In verse 7 therefore the reality of the Godhead and Manhood of Christ are clearly set before our eyes.

The Lord Jesus also records God's words to Him, "Ask of Me, and I will give You the nations for Your inheritance, and the ends of the earth for Your possession" (v.8). As the true Man of God's counsels, the Lord Jesus would not be denied anything He asked of God — even all the nations and the entire earth. Satan offered to the Lord Jesus all the kingdoms of the world if He would worship him (Matt. 4:8-9), but the Lord would receive nothing from the father of lies. He will yet receive far more than Satan offered, from the hand of God. Indeed, by His great sacrifice on Calvary He has already bought the whole field (the world) (Matt. 13:44), though Satan, as a usurper, still acts as "the god of this world" (2 Cor. 4:4). But God will cast him down, and give to His own Son the inheritance that He has earned by His great sacrifice (Rev. 11:15).

But what of the enemies who seek to resist the Lord Jesus? While He has been wonderfully patient with them for centuries, His patience will give way to His righteous judgment. As God says to Christ, "You shall break them with a rod of iron; You shall dash them to pieces like a potter's vessel" (v. 9). What awesome power will thus be manifested by the Son of Man who was once rejected and crucified, but now exalted and magnified. His future complete victory is absolutely assured.

GOD'S APPEAL TO SOBER REASON (vv. 10-12)

"Now therefore, be wise, O kings; be instructed, you judges of the earth (v. 10). Now, while there is still opportunity for repentance, let the great men of the world consider the declared testimony of God to the fact that the Lord Jesus will certainly reign over all. If only men would "serve the Lord with fear," then they would also "rejoice with trembling," — rejoice because it is the Lord they trust; tremble because of having to give account to the God of heaven and earth.

"Kiss the Son, lest He be angry, and you perish in the way, when His wrath is kindled but a little" (v. 12). How foolish for people to say they believe in God, but not in the Lord Jesus! It is God who tells them to "kiss the Son." The kiss speaks of reconciliation: "God was in Christ reconciling the world to Himself” (2 Cor. 5:19). Thus, God does the reconciling by virtue of the sacrifice of Christ, but how many respond to this great kindness of God? To kiss the Son therefore is to respond positively to the urgent invitation of God through the Apostle Paul, "We implore you on Christ's behalf, be reconciled to God" (2 Cor. 5:20). If so, "Blessed are all those who put their trust in Him."

CONFIDENCE IN GOD'S SUFFICIENCY (vv. 1-4)

This psalm is ascribed to David, written when he was fleeing from Absalom his son. Following the Psalm that speaks of nations and rulers setting themselves against the Lord, it considers the fact of a godly man being subjected to the enmity of others claiming authority; for if people are against Christ they are also against believers. In this case, what is the resource of help for the child of God? The answer is clear and plain. But before the answer, the distress of the sufferer is seen: "Lord, how are they increased who trouble me. Many are they who rise up against me" (v. 1). David was not thinking only of Absalom, _but of the great number whom Absalom had influenced to follow him. Absalom's uprising reminds us of the treachery of the coming Antichrist, who will at first obtain the favor of the Jewish remnant, then will turn against them, exalting himself to the place of claiming to be God (2 Thess. 2:3-4).

As many said of David, "There is no help for him in God," so the chief priests, scribes and elders of Israel mockingly said as they watched Christ on the cross, "He trusted in God; let Him deliver Him now if He will have Him" (Matt. 22:43). Thus, men mistake God's patience for indifference or indulgence. But God's time is not man's, and in His own time He will intervene, as He did after Christ had been crucified and buried. What a deliverance then when Christ was raised from among the dead!

Thus, verse 3 shows the simplicity of faith in David's declaring that, in contrast to the sneers of wicked men, the Lord was a shield for him, that is, His protector even in the midst of His sufferings, but also "my glory," the Object of David's pure delight. Others could not discern what David did, that when he was persecuted, God was still his cause of rejoicing. Besides this, the Lord was the One who lifted up David's head, that is, he caused David to triumph over his enemies. Even before that triumph became manifest, his moral triumph was vital and precious, far above the understanding of the unbeliever.

His prayer of verse 4 was the prayer of faith, with simple confidence that God would hear, and of course God did hear "from His holy hill," that is, from the place of high exaltation where holiness is untainted by the emptiness of human thought. Being absolutely holy, God loves what is good and abhors evil. How good for us to have our hearts lifted up to contemplate the Lord Jesus on His holy hill. The sight of his glory melts away all that is contrary to the holiness of His blessed character. Well might the word say "Selah," — pause and consider.

RESTING IN FAITH (vv. 5-6)

Having cried to God with the assurance that God hears him, David is no longer troubled in spite of the number who rise against him. He may lie down and sleep (v. 5), not the sleep of exhaustion, but of quiet rest, -resting in the Lord. When he awakes, the calm confidence of faith remains with him, for the Lord is his Sustainer. Even ten thousands of his enemies will not inspire fear in his heart (v. 6), just as he was not afraid of Goliath and all the armies of the Philistines because his trust was in the living God.

ASKING FOR GOD'S INTERVENTION (vv. 7-8)

In verse 4 he had cried to the Lord for his own protection. In the full confidence of this now, he requests defeat for his enemies (v. 7) —in fact realizing the answer to this in advance, "For You have struck all my enemies on the cheekbone, — an infliction that would render them not so "cheeky"! In fact, this prayer of David was fulfilled more completely than David had really wanted, for he had desired that Absalom should be spared (2 Sam. 18:5), and he was not. Did David expect that Absalom's followers would be destroyed, but not their leader? Of course, David wanted mercy for Absalom because he was his son, but this was not to be, for God is no respecter of persons.

"You have broken the teeth of the ungodly." Of course this is figurative of breaking their power of devouring those whom they considered enemies, such as is seen in Psalm 22:13, "They gape at me with their mouths, like a raging and roaring lion," and also in Acts 7:54, after Stephen had been arrested by the religious leaders of Israel , and he had spoken to them faithfully as regards their entire history of refusing the testimony of God, culminating in their rejecting and crucifying the Lord of Glory. They bitterly resented having themselves exposed in this way as actual enemies of God, and "gnashed at him with their teeth." When men's teeth are broken, they certainly lose their ability to gnash with them, much as they would like to. God has given people teeth for a good purpose, that is, to chew their food to make it digestible, but men always seem to use their God-given abilities and privileges in ways totally opposed to the reason for their having them.

The eventual triumph of the Lord is certain: "Salvation belongs to the Lord" (v. 8). That triumph also includes the blessing of all His people, for they are just as secure from defeat as is their Lord. Selah!

CONFIDING IN GOD (v. 1)

This psalm, in common with many others, continues to show the kindness of God in the face of trial and persecution. It is addressed to the Chief Musician, who is certainly the Lord Jesus, as is indicated in Hebrews 2:123, where the Lord is speaking, "In the midst of the assembly I will sing praise to You." it is he who takes the lead in the musical offering of praise to God. The first verse is directly addressed to the Chief Musician, a prayer in which the psalmist recognizes that he is speaking to the "God of my righteousness." Thus, the Chief Musician is God.

This prayer too relates to the previous answer from God, who had before relieved the psalmist when he was in distress. For this reason, he can count on the mercy of the Lord in hearing his prayer (v. 1). Do we not also find that as the cases of God's answering our prayers multiply, this increases our confidence that He hears when our need drives us to pray?

PLEADING WITH MEN (vv. 2-5)

When one confides in God, is it not consistent that he pleads with men? Thus the psalmist turns to address the sons of men (v. 2), asking how long they will continue to turn his glory into shame. He gloried in the faithfulness of God, and they (as many do today) considered it vain to trust in God, and would put to shame anyone who stood on God's behalf. "How long will you love worthlessness and seek falsehood?" It is virtually astounding how much time people will take for things that have absolutely no lasting value and for things that are actually false! Does experience with such things not teach them that there is no true satisfaction in them at all? How long indeed!

"But know that the Lord has set apart for Himself him who is godly" (v. 3). Why is there such a difference between the godly and the ungodly? Because the Lord has set apart the godly as His own possession. If the ungodly would only consider this serious fact, they might cease to turn to shame the glory of the believer. The psalmist is not ashamed to insist before unbelievers that the Lord will hear his prayers. Such an appeal should surely speak solemnly to every believer. Thus, the psalmist advises them to "tremble and sin not" (Num. Bible), for they are facing more serious matters than they realize. In the dead of night let them meditate within their own hearts and be still (v. 4). For the constant whirl of activity on the part of great numbers of people is really an effort to silence the serious probings of conscience, and they need some time of silence before God to search their own hearts. If they would do this it might lead them to judge their sinful ways and turn to the Lord.

Then they might indeed offer acceptable sacrifices to God — not the sacrifices of the wicked, but the sacrifices of righteousness (v. 5), which are explained in Psalm 51:17, "The sacrifices of God are a broken spirit, a broken and a contrite heart — these, O God, You will not despise." Consistently with this, they are urged to "putyour trust in the Lord." This is a decided action of faith, not merely one act of faith, but an attitude permanently adopted.

FAITH RESPONDING TO QUESTIONS (vv. 6-8)

"There are many who say, 'Who will show us any good?" (v. 6). People uselessly look for some good in the promises of political candidates, for their hopes are always cast down to the ground. Many have become disillusioned and see no prospect of better times. Who is it they trust? If only men, of course they will be disappointed. But sadly, they look no higher! The psalmist is not so pessimistic. He looks up with the simple prayer, "Lord, lift up the light of Your countenance upon us." Is there any doubt that God will answer the simplicity of faith that so depends on Him?

The answer is immediate: "You have put gladness in my heart, more than in the season that their grain and wine increased" (v. 7). When temporal blessings increase, people are generally extremely happy, but the sense of the nearness of the Lord gives gladness far more deep than can ever be known by the increase of material riches, and this is true even at a time when one suffer a great lack of material things, as the prophet Habakkuk declares with no uncertainty, "Though the fig tree may not blossom, nor fruit be on the vines; though the labor of the olive may fail, and the fields yield no food; though the flock be cut off from the fold, and there be no herd in the stalls — yet I will rejoice in the Lord, I will joy in the God of my salvation" (Hab. 3:17-18).

For this reason, the psalmist can confidently say, "I will both lie down in peace and sleep, for You alone, O Lord, make me dwell in safety" (v.8). This is not the sleep of exhaustion, but that of confiding faith. Those whose riches increase may more likely lie awake at night worrying about how to preserve their wealth or how to spend it. The believer can depend on the Lord to lead him in the use of what he may be entrusted with, and he does not need to worry about thieves stealing it.

AN APPEAL TO THE GOD ABOVE (vv. 1-3)

In Psalm 4:2-5 David had appealed to the ungodly to turn from evil and put their trust in the Lord; but in Psalm 5 there is a clear change, for here he appeals to God against the ungodly. This surely intimates the fact that the ungodly have refused the appeal of the grace of God and no hope is held out for them. Many Christians have recoiled from approving of this Psalm and of others that call for God's judgments on the ungodly, for the Lord's own words are contrary to this when he was crucified, "Father, forgive them, for they do not know what they do" (Luke 23:34), and Christians are told, "If your enemy is hungry, feed him; if he is thirsty, give him a drink" (Ro. 12:230). In fact, in Matthew 5:44 the Lord goes further than this, saying, "Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you."

What then of these psalms that call for the judgment of God upon enemies? The answer to this is implied in Luke 9:54-55, where James and John asked the Lord if they should command fire to come from heaven and consume the disbelieving Samaritans. They considered they had a good precedent for this in referring to Elijah calling down fire from heaven to consume two captains and their cohort of 50 men each (2 Ki. 1:9-12). The Lord's answer was, "You do not know what manner of spirit you are of." They were in a different dispensation of God, not the dispensation of law, but of grace, since "grace and truth" had come "by Jesus Christ." So long as grace was proclaimed, judgment must be held in abeyance. Yet judgment must eventually come for those who refuse the grace of God, and Revelation 6:9-10 records a cry to God by martyrs for retribution against those who have murdered believers. Certainly, this will be perfectly right then.

In fact, this is implied in Psalms 4 and 5, that when grace is refused, judgment will eventually fall. So that today, while we ought to bear long with being treated badly, and continue to pray for enemies, yet it is a comfort to know that evil will not always be allowed to prevail, so that there is reason for us to patiently endure.

This psalm is addressed to the Chief Musician, that is, the Lord Jesus, with the earnest entreaty that He should give ear to David's words and consider his meditation (v. 1). Certainly, he could have fullest confidence that the Lord would do so. Though David may not have understood the significance of all he wrote, yet verse 2 indicates that he is really addressing the Lord Jesus, who is both his King and his God. This same truth is often evident in the Psalms.

Verse 8 of chapter 2. has spoken of David's lying down in peace to sleep, in confidence of the Lord's safekeeping. Now in the morning (v. 3) he commits himself afresh to the Lord's preserving mercy, looking up above the level of circumstances that surrounded him.

FOR GOD IS A GOD OF TRUTH (vv. 4-6)

Can David have confidence that God hears him? Yes indeed, for he bases his confidence on the very character of God, who takes no pleasure in wickedness, and cannot allow evil any place in His presence (v. 4). His patience with evil is not by any means indulgence, nor indifference. Proud boasters will not stand in His sight. Workers of iniquity can only expect hatred for the character of hatred they have formed, and those who speak falsehood must reap the results of this in destruction (v. 5). "The bloodthirsty and deceitful man" is the one whose wickedness does not stop short of murder and uses every kind of crafty artifice to conceal his evil; but the Lord will expose this, for He abhors such characters (v. 6).

IN CONTRAST, THE TRUE WORSHIPER (v. 7)

How beautiful is the difference in one who has the true fear of God before his eyes! He comes boldly into the house of God in the multitude of God's mercy. Though he gains entrance only by God's mercy, yet in the confidence of that mercy he is at perfect liberty, so that his worship is spontaneous and real. In New Testament language, he worships the Father "in spirit and in truth" (John 4:23).

PRAYER FOR A RIGHT WALK BEFORE ENEMIES (vv. 8-9)

Having been in the presence of God as a worshiper, the psalmist wants no contrary attitude when he walks before men, but calls upon God to lead him in His righteousness. Surely every believer should desire and pray for a walk consistent with his worship. God delights to make His way straight before our eyes, — a way that turns neither to the right or to the left, but goes straight on toward the Lord Jesus in glory. Let our eyes be set on Him and we shall not deviate from single-hearted devotion to the Lord. Such a path would be a clear reproof to those in whose mouths there is no faithfulness and whose inward motives were only those of destruction. How did David know these motives? Because they manifested themselves by their words, their throat being a virtual sepulcher.

PRAYER FOR DELIVERING JUDGMENT (vv. 10-12)

As we have seen, the psalmist no longer prays for men of determined wicked character but prays that God will bring upon them the judgment they deserve. "Let them fall by their own counsels; cast them out in the multitude of their transgressions" (v. 10). Certainly, this will eventually take place, for it is the only answer of God remaining where grace is refused and rebellion persisted in.

Such judgment of the ungodly, however, will mean the deliverance of the godly from the clutches of evil men. Then those who trust the Lord will greatly rejoice, not only that they have been delivered, but because the honor of God's name has been vindicated. Believers thus have reason to shout for joy, not only because they have been defended, but because they love the great Defender: they rejoice in the Lord (v. 11). For they recognize that it is He who blesses the righteous, both delivering them and surrounding them with His favor as a constant shield (v. 12).

PERSONAL SOUL TROUBLE (vv. 1-3)

Psalm 5 was accompanied with flutes, but in Psalm 6 the harp, a stringed instrument, is indicated, for the strings are more appropriate for the deep feeling of anguish that so moves the psalmist, David again. Though enemies have evidently occasioned the pain and distress he suffers, yet he realizes that the hand of God is behind this, so that he is dealing directly with God, not with enemies.

He knows that God's anger is righteous and His hot displeasure that which David deserved, but it so reaches the depths of his soul that he cries out for mercy (v. 2), pleading that he is weak and hardly able to bear the anguish he suffers. There seems to be physical suffering involved in this too, for his bones (the framework of the body) are troubled as well as his soul (v. 3). There is no doubt that these things are applicable to the suffering of Israel when under God's governmental discipline, but we do not yet read of the broken confession of sin such as is seen in Psalm 32 and Psalm 51. Thus, the root is not fully met in this psalm, as it will be when the Lord Jesus appears to Israel at the end of the Great Tribulation, and "they will look on Me who they have pierced" (Zech. 12:10). Then they will mourn in deepest repentance, even husbands and wives apart, that is, affected by intensely personal humiliation and repentance. Meanwhile their trouble now leads them to cry out, "0 Lord, how long?" (v. 3). For the distress that God causes Israel to suffer because of their sinful state is not the actual repentance for having rejected and crucified their Messiah. Their distress has continued for centuries, but will come to its conclusion only when they receive the Lord Jesus when He comes in His great power and majesty, for this will bring about genuine repentance.

PLEADING FOR DELIVERANCE (vv. 4-7)

Such words as those of verse 4 have been continually on the lips of orthodox Jews for years: "Return, O Lord, deliver me!" Many cry for the return of their Messiah, though they he not realized that their only Messiah is the Lord Jesus. If they had realized this, they would have been long ago delivered.

The psalmist pleads to be saved for the Lord's "mercies sake," which is not a claim of keeping the law. Will the Lord delay until death overtakes the sufferer? How could he have any remembrance of the Lord then? Today believers know that even death does not in any way cancel the work of God's grace, but Old Testament believers did not have a clear revelation of this. "In the grave who will give You thanks?" But though the body of the believer may be in the grave, his soul and spirit will be with the Lord, where there will be continual thanksgiving to Him.

Yet meanwhile the psalmist becomes worn out with his groaning and his bed is drenched with tears. Yet these are not tears of repentance, but those of feeling his deep distress (v. 6). "My eye wastes away because of grief." Of course, this is figurative. He grief caused his sight to be impaired, that is, when pain becomes great, we fail to discern things as they really are (v.7). The eye becomes old because of enemies. Just as old age weakens the France, so his discernment was weakened because of the constant pressure of his enemies. The pressure of spiritual enemies will have similar effect on us if we neglect to have on "the whole armor of God" (Eph. 6:11).

FINALLY FAITH ANSWERS THE ENEMIES (vv. 8-10)

At last David realizes in some measure the truth of James 4:7, which tell us, "Submit to God. Resist the devil and he will flee from you." His anguish has led to submission, so he can bid his enemies to depart (v. 8), and the psalm ends with the confidence that God has heard his prayer, with all enemies being put to flight., not only being defeated, but being put to shame suddenly,— just as suddenly as will be the appearance of the Lord Jesus in glory.

A REFUGE ONLY IN GOD (vv. 1-2)

This psalm is said to be a meditation of David in which he sang directly to the Lord concerning the words of Cush, a Benjamite. We have no account of the work of Cush, though we know King Saul was a Benjamite, and the psalm sounds as though it has reference to David's suffering when hunted by Saul. It is good, however, that neither in his history nor in his psalms does David speak directly against Saul, for he was careful to give honor to God's anointed king.

Thus, in verse 1 he speaks of "those who persecute me," but he is appealing directly to God for his protection, for in God only could he trust to save him; for he felt threatened as exposed to being torn as a lion would tear him, rending him in pieces with none to deliver (v. 2).

UNMERITED PERSECUTION (vv. 3-5)

In Psalm 6 he realized that God was dealing with him by means of enemies because of his own poor condition, but in Psalm 7 the persecution is without cause, just as Saul's persecuting David was not because of any fault on David's part, but only the enmity of Saul to blame. Saul had said to his servants, "There is not one of you who is sorry for me or reveals to me that my son has stirred up my servant against me, to lie in wait, as it is this day" (1 Sam. 22:8). But this was a lie: David was not lying in wait for Saul, but rather hiding from Saul who wanted to kill him.

Thus, David could say, "If I have done this: if there is iniquity in my hands: if I have repaid evil to him who was at peace with me, or have plundered my enemy without cause, let my enemy pursue and overtake me; yes, let him trample my life to the earth, and lay my honor in the dust" (vv. 3-5). He would not refuse any just recompense for evil, if he was guilty of it, and would gladly appeal to God as the Judge of the matter. Indeed, how many of God's faithful servants have suffered unjustly at the hands of wicked men, and how many even suffer martyrdom!

PLEADING FOR THE LORD'S INTERVENTION (vv. 6-8)

At the time of the end, when suffering such as this afflicts the people of God, we read of martyrs crying out, "How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?" (Rev. 6:9-10). So also, in this psalm the cry is made, "Arise, O Lord in your anger: lift Yourself up because of the rage of my enemies; rise up for me to the judgment You have commanded!" (v. 6). At the present time, as we have seen, this is not our prayers, for as long as the day of grace lasts, we should pray for our enemies.

When the Lord does arise to come to His people, however, the congregation of the people will surround Him in worshiping adoration. But He will not remain on the earth, so it is said, "For their sakes, therefore, return on high" (v. 7). Just as the Lord Jesus ascended to heaven after His resurrection, and as He told His disciples previously, "I tell you the truth, It is to your advantage that I go away (John 16:7), so it will be to Israel's advantage that He returns on high to govern from that place of perfect truth.

The Lord shall judge the peoples" (v. 8). All the nations shall be involved in this. Judgment does not necessarily mean punishment, but vast numbers will then deserve the punishment that justice must inflict. The psalmist then invites the Lord to judge him, but "according to my righteousness," for he has learned to judge himself. This will be true of the godly remnant of Israel at that time, who have not been guilty of the charges of evil men against them.

THE RIGHTEOUS VERSUS THE UNGODLY (vv. 9-10)

The psalmist pleads now that the wicked should be put in their place and the righteous given their proper place (v.9). Today the wicked challenge the righteous, but this will come to an end, as the psalmist requests. "But establish the just." The wicked seek to establish themselves, but will be put to shame, while the just are firmly established by God. "For the righteous God tests the hearts and minds." Those who stand the test will be established: those who fail will fall under judgment. Thus, the godly in Israel will say, "My defense is of God, who saves the upright in heart." This will be the eventual outcome of the Great Tribulation for redeemed Israel.

GOD'S GOVERNMENT (vv. 11-13)

The confidence of the psalmist indicated in verse 10 is fully justified in the fact that "God is a just Judge." He governs in pure righteousness, and therefore "is angry with the wicked every day" (v. 11). He does give opportunity to the wicked to "turn back," but if he does not turn back, then God's sword is sharpened to be "sharper than any two-edged sword" (Heb. 4:12), even discerning the thoughts and intents of the heart. Who can escape the penetrating power of such an instrument?

"He also prepares for Himself instruments of death" (v. 13). God can use for Himself whatever means He desires to accomplish the judgment of His enemies. Korah and his rebellious company were swallowed up by the earth which God caused to split apart (Num. 16:3132). Or Elijah, depending on God, called down fire from heaven to consume two companies of fifty men each, who came to arrest him (2 Ki. 1:10-12). Thus, God's arrows are made into fiery shafts: His government is firm and decided.

THE WAY AND END OF THE WICKED (vv. 14-16)

The character of the wicked is exposed in his actions: he "brings forth iniquity," for he conceives trouble (v. 14). This is no sudden slip into wrongdoing, but premeditated intention to cause trouble, so that it is accompanied by falsehood, the deceit that seeks to conceal his motives by well-planned actions such as Absalom used when plotting the overthrow of his father David (2 Sam. 15:1-12). The coming antichrist will be of this character (Ps. 55:12-14), but just as Absalom virtually prepared a pit for his own downfall, so the antichrist will fall by his own proud plotting against the Lord. He will fall into the ditch he has made (v. 15). His violent dealings will come back as violence against himself (v. 16).

THE SONG OF VICTORY (v. 17)

Thus, the Great Tribulation will eventually issue in great blessing and great joy for the remnant of Israel. Their praise will not be according to their preferences, however, but according to the Lord's righteousness. Their song of praise will rise to the One who as "the Lord Most High." a title peculiarly fitted to His exaltation in the millennium. He will reign in absolute righteousness then, a contrast to the compromising of righteousness so common in present governments.

THE LORD'S GLORY ABOVE THE HEAVENS (v. 1)

This psalm looks forward to the millennial glory of the Lord Jesus, when Israel, in lowly humility, will look far above the confines of their earthly inheritance, to behold the true Messiah in His excellence, not only in heaven, but "above the heavens." All the earth will respond to the excellence of His name, though at present the world has cast out His name as a worthless thing, and only the few who have been redeemed by His blood give that name the honor that is due.

NEWBORNS STRENGTHENED: THE ENEMY SILENCED (v. 2)

Since all believers will be taken to glory at the rapture, it will be a new work of God that gives new birth to those who are driven by tribulation to trust in the Lord Jesus. Mature Christians will be gone from the earth, therefore those newborn will be virtually "babes and nursing infants" (v. 2). But the power of God will be with them: they will be given strength and wisdom to speak with firm decision in such a way as seems miraculous. But the Lord Jesus on earth spoke these telling words, "Unless you are converted and become as little children, you will by no means enter the kingdom of heaven" (Matt. 18:3).

Thus, God will use the weakest, most dependent of His creatures to challenge and defeat the boasted power of the enemy and the avenger. How great indeed He is! — and His greatness will then be manifested in such a way as to completely subdue all opposition.

THE SON OF MAN CROWNED WITH GLORY (vv. 3-5)

But now we are to witness a far greater marvel. David considers the tremendous contrast between the awe-inspiring works of God in creation — the moon and the stars, etc., and man in his insignificance. Here are huge heavenly bodies circling in space in marvelously orderly arrangement, while in comparison man is hardly a speck on a small planet. Indeed, "what is man?" (v. 4. Why should God take interest in a creature so small? But this manifests the wisdom and grace of God in a marvelous way. He is interested in the smallest details of His creation.

But David speaks of "man" and "the son of man." it was man (Adam) who was first "made a little lower than the angels." Angels are spirits, but man was given the limitation of a human body — indeed a body amazing in the details of its composition, but still of a lower order than that of angels.

But the Lord Jesus was the full answer to the title of "Son of Man," and of the dignity spoken of here — "crowned with glory and honor," though in a small measure this was true of mankind generally at the beginning, — mankind as represented in Adam, though Adam of course was not a son of man. Adam, when he sinned, in some large measure lost the dignity of the honored position that God gave him to begin with, but man is still in outward control of earthly creatures. At first he had full authority over animals; but later God told Noah that the fear of man would be implanted into the hearts of animals, not that man now would rule over animals (Gen. 9:2).

THE EARTH SUBJECT TO MAN (vv. 6-8)

While Adam was given dominion over the earth (Gen. 1:28), this is only typical of the authority that rightly belongs to the Lord Jesus, the Son of Man, who will take that full authority publicly at the introduction of the millennium. Domesticated animals are first mentioned — sheep and oxen — then "the beasts of the field," that is, wild animals. Birds of the air and all sea life are added to these. These will all be perfectly subject to the Lord Jesus in the age to come. They were subject to Adam before he sinned, though God did not tell Noah they were subject to him, but rather, "The fear of you and the dread of you shall be on every beast of the earth, on every bird of the air, on all that move on the earth, and on all the fish of the sea" (Gen. 9:2). If this were not so, man would be in continual danger of being destroyed by animals, of course it is God himself who has given the animals this instinctive fear of man.

AN ASCRIPTION OF LASTING GLORY (v. 9)

Verse 9 is a repetition of verse 1, "0 Lord, our Lord, how excellent is Your name in all the earth." Yet it is not a mere repetition. Verse 1 is introductory to the millennium, when this wonderful truth is first realized. Verse 9 at the end is a beautiful testimony to the fact that the great honor of the name of the Lord will remain fresh and marvelous through all the thousand years of the reign of the Son of Man.

In common with a few other psalms, this psalm, together with Psalm 10, is an acrostic, each verse beginning with a letter of the Hebrew alphabet, in order, though apparently six letters have been dropped out. Of course, God has a reason for this, whether we understand it or not. In Chapter 10 however, we shall see an evident reason. Psalm 9 is addressed to "the Chief Musician, the Lord Jesus, and uses the expression, Death for the son, which reminds us of the Passover in Egypt, when the firstborn sons of the Egyptians were killed when the blood was not on the doorposts.

UNMINGLED PRAISE (vv. 1-2)

Though the righteous judgment of Gold is seen in this psalm, yet it begins with vibrant praise, untainted by any foreign element. Thus, the end is seen from the beginning. Many psalms follow this pattern. The rejoicing end is found' first, then the exercises that have led to this end. The psalmist praises God with all; his heart: nothing can intrude upon this worshiping adoration. He gladly declares all the wondrous works of the Lord, whether in creation, in redemption or in the new creation. All these are works of majestic power and grace. Therefore, he will rejoice and exult in the Lord personally, and sing psalms to His name. Again. he gives to the Lord the title, "Most High," showing that the end in view is the millennial glory of Christ, a glory that will never give place to any other.

DELIVERANCE FROM THE ENEMY (vv. 3-6)

During the Tribulation, the King of the North will devastate lsrael in coming through that country and proceeding toward Egypt, Libya and Ethiopia (Dan. 11:40-43). But he will "turn back" (v. 3) when he hears news from the east and from the north, and will rush back to Israel with great fury, but it will be only to meet his end with none to help him (Dan. 11:44). His army will "fall and perish at Your presence," for at Jerusalem the Lord Jesus will go forth to destroy the King of the north and his armies. Thus He will maintain the right and the cause of the godly remnant of Israel (v. 4), sitting on the throne, judging in righteousness. It is not necessary to think that this means literally sitting on the throne when judging, but His going forth will be with the calm deliberation of One who is in perfect control of all the circumstances.

The nations — the northern enemy and others beside — will be fully rebuked and destroyed for their wickedness, their name blotted out forever (v. 5). As to the enemy (v. 6) his "destructions are finished forever," and You, that is the Lord Jesus, have destroyed cities so that even their memory has perished. Babylon the great is clearly one of these (Rev. 19:21).

THE HOLY ONE DWELLING IN ZION (vv. 7-12)

"But the Lord shall endure forever" in contrast to the sudden demise of the enemy. Though it may seem that this preparation has been delayed for years, yet in His own time He will judge the world in righteousness. Today evil seems to have the advantage, but faith may wait his time, when He will administer perfectly fair judgment for the peoples, — not only for Israel. Nor only this, but He "will be a refuge for the oppressed, a refuge in times of trouble" (v. 9). He will deliver Israel from their enemies, but he Himself will be their refuge. Being delivered is wonderful, but having the Lord Jesus Himself as our sanctuary refuge is much better still. Let us too find our great rejoicing not only in His great salvation, but in Himself personally.

Those who have been awakened by God to know the name of the Lord Jesus will put their trust in Him, that is, definitely and permanently deposit their very interests in this One who is more than worthy of their trust (v. 10). For they realize that he does not forsake those who seek Him.

Thus, those who dwell in Zion (the millennial name of Jerusalem) are bidden to sing praises to the Lord (v. 11). This is surely true for all who have put their trust in Him: how can they refrain from willing, wholehearted praise and thanksgiving? And if really praising the Lord, then we shall be glad to "declare His deeds among the people." For He does indeed remember His own "when He avenges. His personal glory involved in this, and the glory of God, yet His heart is concerned too about the liberation of those who trust Him. "He does not forget the cry of the humble."

THE TRIAL OF EXPERIENCE (vv. 13-14)

It seems strange that after such praises to God for His intervention and blessing, the psalmist is seen pleading for the Lord's mercy. But this is often the case in the Psalms. The experiences are recorded after the end in view has been declared. This is for our encouragement in realizing that, however trying our experiences may be, God has from the beginning decreed the end in greatest blessing. The psalmist deeply feels the trouble occasioned by those who hate him and pleads for God's consideration, -the God who lifts him up from the gates of death. But he asks for this not only for his own relief, but that he might tell all God's praise in the City of Zion, and rejoice in God's salvation.

GOD'S EFFECTIVE GOVERNMENT (vv. 15-17)

God knows how to turn man's evil back upon himself. He did this with Haman in the Book of Esther (Esther 7:6-10), and it will be so with nations who attack Israel in the tribulation period (Dan. 11:40-45). This is perfectly righteous government (v. 15). Nations will be caught in their own net, and will find in painful experience that God is revealed in the judgments He executes. It is significant that here we find the word, Meditation. Men might well think seriously upon this principle of government. In fact, "Selah" is also added, — "pause and consider."

"The wicked shall be turned into Sheol, and all the nations that forget God" (v. 17). Though their end is decided, this is not yet the final end — the lake of fire. Sheol is simply the unseen. Death separates spirit and soul from the body, so that they (the spirit and soul) are then in an unseen state, no longer allowed any place on earth. The Old Testament does not dwell on the subject of the lake of fire, for this awaits the solemn results of the Great White Throne, when all unbelievers will be found guilty and banished to the lake of fire (Rev. 20:11-15). Notice, however, that "the nations that forget God" will suffer the same fate as the wicked. Simply the fact of forgetting God — leaving Him out one's life — is decisive as to his eternal judgment.

THE NEEDY REMEMBERED: MAN'S FRAILTY EXPOSED (vv. 18-20)

How frequently it seems the needy are forgotten and opposed by men and nations who consider themselves to be strong. But the needy will not always be forgotten and they have title to an expectation that will not perish (v. 18). It is the Lord who puts into their lips the cry, "Arise, O Lord, do not let man prevail" (v. 19), for there is no possibility that He will not answer. Indeed, the word "man" can be rightly translated "frail man" (Numerical Bible). His boasted strength is nothing but frailty.

"Let the nations be judged in Your sight" — not only individuals, but the mass of united nations. They will be put in fear and brought down to realize that they themselves are "but frail men" (v. 20). They have no more power than the needy they despise. Well might we 'pause and consider."

This psalm continues the message of Psalm 9, not even having a separate title. Though it continues an acrostic pattern, yet only verses 1 and 2 indicate this until we come down to verse 12, so that there are ten verses in which the acrostic pattern is dropped out. Some have thought this to be a blemish, questioning if it could be really the word of God, but God is wiser than man, and this omission has pure wisdom in it.

AN EARNEST CRY TO THE LORD (vv. 1-2)

Verse 1 begins with the letter "lamed," following that of chapter 9:18 (caph), and this embraces the first two verses. The agonizing cry to the Lord is that which will issue from the lips of the godly remnant of Israel in the tribulation period. They will be so affected they will not understand why the Lord seems so far off in the time of their greatest trouble. Of course this is because the nation has wandered far from the Lord for centuries, and they will not even then have realized that their true Messiah is the Lord Jesus, whom they rejected.

THE WICKED ONE (vv. 3-11)

These verses no longer speak in the plural — "them" and "they," but of one outstanding enemy. Nor is this enemy from among the Gentile nations, but from inside the nation Israel. It seems apparent that, because of the wickedness of this challenger to the throne of God, the six letters of the Hebrew alphabet have been dropped out of the sequence here, and only resumed when verse 12 says, "Arise, O Lord." Verses 2 to 11 therefore describe the antichrist who will arise in Israel, claiming to be God (2 Thess. 2:3-4). He "boasts of his heart's desire," that is, because he aspires to be God, he boasts that he is God (v. 3). " He blesses the greedy and renounces the Lord." Those who will join with him in oppressing the poor in order to enrich themselves will be fine people in his eyes. This greed will be accompanied by his denial of the Father and the Son (1 John 2:22), the renunciation of the God of Israel, Jehovah. Not only will he be against Christ (antichrist), but will renounce Israel's God of the Old testament.

Boasting of his self-sufficiency, this deluded slave of Satan does not at all seek God: God is not in his thoughts (v. 4). How contrary is this to the purpose for which mankind was created! "Man's chief end is to glorify God," but here is man sunk down so low as to not even recognize a Being greater than he is!

"His ways are always prospering" (v. 5). This will be true for a few short years, and his popularity will so strengthen his pride that when his end comes it will be all the more devastating. God's judgments will be of no significance to him because of his shortsighted pride. He will have enemies, but will haughtily sneer at them because he thinks himself so established in his exaltation that he will not be moved from it: adversity will never overtake him (v. 6). It seems amazing that a man will build up his pride to such an extent within the short space of three- and one-half years! But this same evil pride is in the heart of every man until he us born again by the power of the Holy Spirit of God.

"His mouth is full of cursing and deceit and oppression" (v. 7). This does not necessarily mean his language is that of using curse words, for we read of this same man, "The words of his mouth were smoother than butter, but war was in his heart" (Ps. 55:21). His cursing is rather that of speaking derogatively of others, especially of God. He is one who curses God, uses deceit among his friends, and oppresses the poor. "Under his tongue is trouble and iniquity." This may not at first appear to men, but it underlies all that he says. How terrible and indictment!

Verses 8 to 11 then emphasize the deceit that is characteristic of his every activity. While verses 8 and 9 are literally true of some men, they may be figurative of the antichrist, for he will be able to do such things by proxy, that is, having servants to carry out his evil designs. But God will hold him responsible for the evil his servants do by his direction. Many men are subtle enough to keep from being recognized as the source of wickedness by the manipulation of their deluded servants.

"He has said in his heart, God has forgotten; He hides his face; He will never see" (v. 11). Thus, it is clear he knows there is a God, but thinks God is unable to take account of what the deceiver is doing. What an awakening it will be when he is caught red-handed in his fight against God, and with the Beast to be consigned to the horror of the lake of fire! (Rev. 19:20). How dreadful an end for this haughty challenger of the God of creation!

THE LORD ARISING TO JUDGE (vv. 12-28)

The acrostic sequence is resumed in verse 12 because the intervention of the Lord is indicated. He will patiently allow the antichrist to have his way until he erects "the abomination of desolation," an idolatrous image to the Roman Beast, in the temple area of Jerusalem (Rev. 13:14). This will be a bold challenge to the authority of God, so that His judgment falls very swiftly after this. God will indeed arise to cause three- and one-half years of tribulation, such as the world has never before seen. He will certainly not forget the humble, and His answer will come swiftly and solemnly to those who renounce God, thinking they can avoid giving an account to Him (v. 13).

God has for long been a patient Observer (v. 14), but patience is not indifference, as the world will learn by terrible experience. God will repay in perfect righteousness, and the helpless, who have committed themselves to Him, will find Him a helper indeed — a Helper of the fatherless, those who have no one on earth to depend upon.

"Break the arm of the wicked and evil man" (v. 15). We read the answer to this in Zechariah 11:17, "Woe to the worthless shepherd, who leaves the flock! A sword shall be against his arm and against his right eye. His arm shall completely wither, and his right eye shall be totally blinded." Sudden and dreadful will this judgment be! God has given us two eyes, the right being the eye of faith, but his right eye is blinded.

"The Lord is King forever and ever" (v. 16). The challenge of the antichrist will have been utterly silenced and nevermore will any such challenge be raised. Christ will reign for the thousand years of peace, and for eternity nothing can change His title of all authority. The nations that dared to attack His land will have perished, and the psalmist thankfully expresses the appreciation of the humble, that the Lord has heard their prayer, and also that He will prepare their heart for the unmingled blessing that will be theirs (v, 17).

Thus, in perfect righteousness He champions the cause of the fatherless and the oppressed over "the man of the earth," that all oppression may cease (v. 18). The dreadful end of the man of sin will mean greatest relief and blessing for the whole world.

THE LORD A STRONG REFUGE (v. 1)

While, in chapter 10 it is the godly remnant of Israel calling unitedly for God's protection, in Psalm 11 individual exercise is more apparent. The psalm is again devoted to the Chief Musician, the Lord Jesus, in whom the psalmist finds full confidence. He has put his trust in the Lord. Will he listen to those who advise him to "flee as a bird to your mountain"? (v.1). Satan wants to put the believer in fear. He employed this method in seeking to intimidate Nehemiah through the suggestion of Shemaiah (Neh. 6:10-11), but Nehemiah was not deceived. He answered, "Should such a man as I flee?" Also, Satan influenced Pharisees to try the same deceit on the Lord Jesus, telling him, "Get out and depart from here, for Herod wants to kill you" (Luke 13:31). It must have been Herod who was behind this attack, for the Lord called him a fox in replying, telling the Pharisees to tell Herod that the Lord would continue His work in God's appointed way. Thus, David in this psalm chooses rather to trust in the Lord than to give in to fright.

THE ENEMY THREATENS (vv. 2-3)

While the psalmist is not intimidated, nor moved from his confidence of faith, he is fully aware of the threats of the enemy, the bending of their bow with arrows ready to be released. Yet the enemy is cowardly: he does not want to be observed in his crafty evil: he shoots in the dark, evidently hoping his arrows will find their target.

The enemy particularly strikes at the foundations. He has assaulted the very foundation of the Church of God continually, yet the word is absolute, "Nevertheless the solid foundation of God stands" (2 Tim. 2:19). That foundation is Christ (1 Cor. 3:11), But in Psalm 11 the plural is used, — "foundations," for this speaks of the fundamental truths connected with creation; for instance, "In the beginning God created the heavens and the earth" (Gen. 1:1) Evolution wants to attack and destroy this fact. Also, the marriage relationship established by God in Genesis 2:24 is attacked by the wicked boldness of adultery and of homosexuality. Thus the family relationship, one of God's established foundations, is put under the destroying hand of wicked men and women. "What can the righteous do?" (v.3).

THE THRONE OF THE LORD (v. 4)

The righteous can look up! However, evil seems to prosper in its destructive ways, "the Lord is in His holy temple: the Lord's throne is in heaven." He is in perfect control of all the circumstances of earth. "His eyes behold, His eyelids test the sons of men." He is cognizant of every detail of men's activities, and he allows the evil of men to continue up to the point of His completing His test of them. Let us remember that God is testing the ungodly by bearing long with them. But they fail the test, and the results will follow.

THE TRIAL OF FAITH (v. 5)

The ungodly having failed the test, they are cast aside in judgment, while the righteous continue to be tested. Why so? Because "the trial of your faith" is "much more precious than of gold that perishes" (1 Peter 1:7). Through the process of fiery trial, faith is proven and made more beautiful, while the wicked are shown up in their actual character, which character the Lord hates.

RIGHTEOUS RECOMPENSE (vv. 6-7)

The eventual end of the wicked is likened to the judgment that fell on Sodom and Gomorrah — "coals, fire and brimstone and a burning wind" (v. 6). The torment of literal fire is dreadful, but it symbolizes that which is worse, the torment of bearing the judgment of God for eternity. Is this cruel and unfair, as some men protest? No: it is because the Lord is righteous (v. 7) that He judges as He does. He loves righteousness and the light of His countenance rests complacently on the upright. Thus, the ungodly reap what they have sown, and the righteous reap what they have sown. Certainly, this is fair and just.

WORDS OF PRIDE AND FALSEHOOD (vv. 1-4)

This psalm is again "to the Chief Musician," but on an eight-stringed harp," therefore to be sung in spite of its painful message. The psalmist cries out for the Lord to help because godly and faithful men have practically vanished from Israel (v. 1). How true this has been in the history of the Church also! For a time, there are those who stand with firm decision for the truth of the Word of God, but when they pass away, there seem to be none who follow in their steps. Rather, they are succeeded by those who can only use idle, useless words, words that may not in themselves be wicked, but empty of profit. Instead of giving faithfully the pure Word of God, they use flattery to bolster the pride of one another, speaking with a double heart, that is, not with single-heated honesty, not with simplicity, but with duplicity (v. 2). They know how to twist the truth to make it mean the opposite of what it says.

"May the Lord cut off all flattering lips and the tongue that speaks proud things" (v. 3). This will certainly be true in the end. People flatter others because they like to be flattered themselves, so that they bolster the pride of one another. Their tongues are able to manipulate the truth to please themselves, forgetting that the Lord has given men tongues in order that they may speak truth. Rather than recognizing God, however, they think their tongues are their own, to be used in the interests of falsehood, as though they can manufacture truth out of falsehood. This horrible doctrine is popular today, because people do not want any lord over them.

THE WORDS OF THE LORD (vv. 5-8)

Eventually, though it may seem long, the oppression of the poor and the sighing of the needy awakens a response on the part of the Lord: ""Now I will arise, says the Lord" (v. 5). He will set in safety those who have felt themselves in constant danger from the threatening words of the ungodly. The judgment of God by the word of His mouth will be sweeping and withering as the Great Tribulation comes to its close.

Yet meanwhile, "the words of the Lord are pure words" for those who simply bow to His will. Will we not be preserved by these? What a refuge for our souls when evil threatens from every side! For His word is "like silver tried in a furnace of earth, purified seven times." Of course, His word requires no purifying, but silver requires purifying seven times in order to be only a symbol of the word of God. Seven speaks of completeness, indicating that God's Word is completely pure. What a contrast to the contemptible words of boastful men! While men's words quickly perish, God's words are kept forever, preserved from all the attacks of the enemy, preserved from "this generation" of evildoers, so that the truth of God's words will abide for eternity (v. 6).

But for a very short time wicked doers "prowl on every side" because vile principles and practices are exalted among the sons of men. They dare to call evil good and good evil.

SOLITARY DISTRESS (vv. 1-2)

We are not told what caused David to write this psalm that at this time found him so depressed; but it may have been while he was an exile hunted by Saul. While his faith was in the Lord, yet faith wavered in feeling the Lord had forgotten him, and the time seemed so long that he feared it might be lengthened forever (v. 1). Such experiences are indeed a trial of faith, and especially since there is no indication of failure or sin on David's part. Yet the believer today may be lifted high above his circumstances if he only takes to heart the truth of the word of the Lord Jesus, "I will never leave thee nor forsake thee" (Heb. 13:5). If it seems He has left us, this word is sufficient to negate such a fear.

Yet the psalm is surely prophetic of the distress of the godly remnant of Israel in the Tribulation period. In fact, the same words, "How long, O Lord," are in the mouths of the martyrs under the altar in Revelation 6:10, though they will have been killed at that time. But here the psalmist asks, "How long shall I take counsel in my soul, having sorrow in my heart daily?" Though the time seems interminable, yet it is God's wisdom that delays the answer, not only because He is patient toward the ungodly, but because He knows how needful it is for His servants to have prolonged exercise of heart in order for faith to be both tested and strengthened.

POSITIVE PRAYER (vv. 3-4)

Though his distress has occupied him in verses 2 and 3, he rises sufficiently above this to pray in more positive confidence to the Lord his God, "Consider and hear me, O Lord my God" (v, 3). Thus, he does not give way to his despair, but looks up with confidence that God will enlighten his eyes, that is, give him discernment of the reason for his trial. May we too have confidence in God to give us discernment as regards whatever matters may test us.

The psalmist here is asking for God's intervention, to preserve him from sleeping the sleep of death, lest his enemy claims he has prevailed against him. Of course, the Lord would not allow the enemy to prevail, for it is God Himself who will always prevail. If David was moved in any way from the path of faith, then the enemy would rejoice, but it is God who preserves the child of God from being moved, and this will be beautifully proven when Israel passes through the Great Tribulation.

LIFTED UP IN PURE BLESSING (vv. 5-6)

The prayer of the psalmist has its answer in these concluding verses, as though it were a resurrection from among the dead. His trust in God's mercy lifts up his heart to rejoice in God's salvation (v. 5). Honest prayer will always have such results, and faith is accompanied by rejoicing.

Then the joy expresses itself in singing to the Lord (v. 6), because of His bountiful dealings. What a contrast are these two verses to the first two! The reason is clear, for verses 3 and 4 find him crying to God in simple, confiding prayer.

EVIL AND FOLLY AFFECTING ALL HUMANITY (vv. 1-4)

In Psalm 13 the psalmist has found the Lord had dealt bountifully with him. But now he may look around him to consider the condition of men generally. What a sight it is! "The fool has said in his heart — no God" (v. 1). Even though he is a fool he does not really believe that there is no God, but tries to persuade himself of this foolish premise. His very actions show that he has no respect for God, and that he would rather banish God from his thoughts. This one fool here spoken of primarily refers to the coming antichrist, who will take the place of God in people's minds (2 Thess. 2:3-4). But he is not alone, for the word "they" follows, showing there are many others of the same character "they are corrupt, they have done abominable works, there is none who does good." Many 4111 object to this sweeping declaration, for they say that at least there are some things they do that are good. But what motives lead an unbeliever to do what he thinks is good? Actually, the fact of the difference between men is because of God's interposing by His grace to save souls. Otherwise, their motive will always be selfish, which is not good in the sight of God.

Thus, the Lord observes from heaven the character and activities of all the children of men. He discerns what men do not discern, for mankind generally are full of pride, no matter how debased they may be. Are there any who understand and seek God? None whatever, until God by grace works in their hearts. "They have all turned aside, they have together become corrupt" (v. 3). They influence one another, but not for good. God's estimate of people generally is that "there is none who does good, no not one." The only remedy must come from God.

GOD WITH THE RIGHTEOUS (vv. 4-7)

While man is thus totally defeated, God is not. The question is asked, "Have all the workers of iniquity no knowledge, who eat up My people as they eat bread, and do not call on the Lord? (v. 4). When one is born again, he marvels at the ignorance of unbelievers, for the truth of God is clear and simple to a believing heart. Yet there are many who are proud of their unbelief and treat believers with contempt and scorn. In their ignorance, "they do not call on the Lord." But the believer may be in calm rest and confidence while unbelievers will be "in great fear," though too proud to admit their fearfulness (v. 5). Why are they in great fear? Because "God is with the generation of the righteous." The ungodly cannot understand the source of the believer's confidence, for the unseen God is with the righteous. In fact, is it not true that people's fear causes them to lash out at the poor who trust God, trying to shame them? "But the Lord is his refuge."

In verse 7 it is not fear that moves the psalmist, but a longing desire for the public intervention of the Lord in the affairs of men: "Oh that the mar salvation of Israel would come out of Zion!" It may be a question if David fully understood what he was asking for, but "the salvation of Israel" is the Lord Jesus Himself, as Luke 2:28-30 intimates. And Amos 3:16 is the answer to David's desire, "The Lord also will roar from Zion, and utter His voice from Jerusalem," and Zechariah 14:3 speaks similarly, "Then the Lord will go forth and fight against those nations." This will take place near the end of the Great Tribulation.

At this time the Lord will fully bring back the captivity of His people. Jacob will rejoice — Jacob the name of a faltering, undeserving people. And Israel will be glad, — Israel the name God has given in pure grace to that nation, — "a prince with God." What an answer to the fool's claim, — "no God"!

THE QUESTION (v. 1)

With the opposition of unbelief completely set aside, now the question is asked, "Lord, who may abide in Your tabernacle? Who may dwell in Your holy hill? (v. 1). We have seen God with the generation of the righteous (Ps. 14:5), now it is the question of who is with God, abiding in His tabernacle, the blessed sanctuary of His presence; and in His holy hill, the position of dignity above the level of surrounding nations. This refers to the great blessing of millennial glory, the blessing belonging to all who are of the true Israel of God.

THE ANSWER (vv. 2-5)

Each of these qualifications is possible only for those who have been born again by the word and Spirit of God. How marvelous it will be when all Israel exhibits such characteristics! First, it is imperative that one walks uprightly and works righteousness, speaking the truth from his heart (v. 2). Thus, his walk, his works and his words are right. One is reminded of 2 Timothy 2:22, where an obedient vessel is instructed to first of all follow "righteousness."

The second qualification is that of the person's attitude toward others: he does not backbite, he does not do evil to his neighbor, nor take up a reproach against his friend, that is, he does not take the word of someone else in speaking against a friend. In his eyes a vile person is despised, that is, not hated, but treated as of no value, therefore avoided (v. 4). On the other hand, "he honors those who fear the Lord." he is known by the company he keeps. If he promises something that in the end will hurt him, he does not change his mind, but keeps his promise. Of course, this is only right and honorable.

If he lends money, he does not charge interest (v. 5). Exodus 22:25 explicitly warns Israelites against charging interest when lending money to the poor. Of course, it is only proper business to expect interest from a bank, as Luke 19:23 tells us, but if one is in need and requires monetary help, it is certainly cruelty to charge him interest. By faith a believer would be glad to lend without such a stipulation, and in fact may be glad to give without restrictions (2 Cor. 9:7), not expecting anything in - return.

"Nor does he take a bribe against the innocent." Ungodly judges have often been guilty of taking bribes from wealthy men to pervert the judgment of the innocent. The true believer refuses bribes intended to influence him in one way or another.

Such things as these are characteristic of those who have been born of God. One who has such character will never be moved. They will abide in God's tabernacle and in His holy hill. This will be true for the godly in Israel during the millennium, and in a higher way still for all believers of the present age, for they will enjoy the presence of the Lord for eternity in the place of highest exaltation.

THE PERFECTLY OBEDIENT ONE GOD HIS RESOURCE (v. 1)

This is the first "Michtam" psalm, that is, a golden psalm, lustrous in referring directly to the Lord Jesus. For though David wrote it, the words are clearly inspired by God, for David could not have understood all the things in the psalm, as applying to him. The first verse might well apply to him, but not the second and third, nor the tenth, which is shown in Acts 2:27 to apply directly to the Lord Jesus. In fact, Peter applied this whole section (Psalm 16:8-11) to the Messiah.

The Lord Jesus is not seen as God in this first verse, but as the totally dependent Man, calling upon God to preserve Him, for in His lowly path of service on earth he did not at all make use of His divine power for His own protection or welfare. He rather depended on His God and Father for everything. He did use His power for the blessing of others, as in the case of His raising Lazarus from death, but even from the danger of His dashing His foot against a stone, He was preserved by angels (Ps. 91:12), not by His divine power. He was indeed the leader of faith, One who trusted God implicitly for everything, and thus a perfect example for believers. He made no show of His great power when taken to a cliff to be thrown down, but in lowly faith walked through the midst of the crowd, preserved by God (Luke 4:28-30).

TAKING THE LOWLY PLACE FOR HIS SAINTS (vv. 2-3)

"I have said unto Jehovah, "Thou art My Lord." He took the place of fullest subjection to the authority of God. Believers also know the Father as Lord and they know the Son as Lord, yet how faulty is our subjection to His authority! His subjection was perfect. This too helps to explain the latter part of verse 2, "My goodness extends not to You." For God was not the Object of His goodness in His humanity. God was the Object of His obedience and His goodness went out to others.

The goodness of the Lord Jesus was in His humbling Himself for the sake of the blessing of "the saints who are in the earth, the excellent in whom is all my delight" (v. 3). This great humility of the Lord Jesus is marvelous. Not only does He call believers "saints," but "the excellent," so that He can fully identify Himself with them. Certainly, they are not saints and excellent through natural birth, but this is what He had made them in His work of new birth in their souls. The Father has expressed Himself in having great delight in His beloved Son (Matt. 3:17), but to have the Son express His delight in believers is wonderful indeed.

THE LORD HIS PORTION IN CONTRAST TO OTHERS (vv. 4-6)

In contrast to the excellent, there are those who "hasten after another god." Not knowing the true God, they will find their sorrows multiplied (v. 4). As to these the Lord Jesus totally refuses "their drink offerings of blood." The drink offerings of wine in Leviticus 23:18 speak of the joy the offerer has in the burnt offering, but drink offerings of blood indicate the cruelty of idolatrous worship in carelessly shedding blood and attaching a religious significance to this in order to justify their evil. The Lord Jesus would not even take on His lips the names of such idolaters. Thus verse 4 is negative, showing the Lord's refusal of idolatry.

Verses 5 and 6 are beautifully positive, however. The Lord was both the measure of Christ's inheritance and of His cup (Numerical Bible). Believers can rightly say that the Lord is the measure of their inheritance, but only the Lord Jesus could say that the Lord was the measure of His cup. For the inheritance is what is given from God, while the cup speaks of how much we enjoy of that inheritance. Christ alone enjoyed God in perfection. Our cup of enjoyment is sadly lacking comparatively.

"The lines have fallen to me in pleasant places; Yes, I have a good inheritance" (v. 6). The Lord is here speaking of the pleasantness of His being identified with the excellent of the earth, for the saints are a vital part of His inheritance (John 17:6), How marvelous it is that we are of such value to Him!

THE EXPERIENCE OF FAITH (vv. 7-8)

All the path of the Lord Jesus on earth was ordered by the counsel of Jehovah (v. 7), in answering faith. Surely, we are reminded here of Isaiah 50:4-5: "The Lord God has given me the tongue of the learned, that I should know how to speak a word in season to him who is weary. He wakens me morning by morning. He awakens me to hear as the learned. The Lord God has opened my ear; and I was not rebellious, nor did I turn away." Thus, the eyes of the Lord were ever turned upward to God to depend fully upon His counsel and leading.

Yet He adds this, "My reins also instruct me in the night seasons." The meaning of the reins is "the kidneys,' which are typical of the guiding influences in our inward parts. For the kidneys filter the blood to strain out any impurities from the system. Not only did the Lord Jesus depend entirely on His God and Father for counsel and direction, but the inward motives of His heart were always right and therefore dependable. This should be true of Christians also, but alas, how feebly so in the most godly!

The same may be said of verse 8. Only the Lord Jesus could say, "I have set the Lord always before me." Though we may honestly set Him before our eyes, yet too frequently our eyes turn away and we slip into disobedience; but His one Object was the glory of God, from which He never swerved in the least degree. Recognizing God as at His right hand, he would not be moved, never shaken, never undecided. A believer might say, "I shall not be greatly moved" (Ps. 62:2), but how little it takes sometimes to move us from the path of simple faith.

THE WAY AND THE END (vv. 9-11)

"Therefore, my heart is glad and my glory rejoices." His confidence being fully in God, He has reason to rejoice. Not a thing is said about His sorrows here, though the fact of His death is evident in what follows: "My flesh also shall rest in hope. For You will not leave my soul in Sheol, nor will allow Your holy One to see corruption" (vv. 9-10). Peter quotes this as referring directly to the Lord Jesus (Acts 2:25-28)

At death the soul and spirit Of the Lord Jesus left His body and were in the presence of the Father, though in Sheol (or Hades—the Greek equivalent). Sheol is not a place, but the condition of the soul and spirit in being separated from the body, just as death is not a place, but the condition of the body as being separated from the soul and spirit. Thus, the soul and spirit of the Lord Jesus, though in Sheol for three days, were not left there, but in resurrection were reunited with His body Speaking of the body of the Lord Jesus then it is said, "Nor will you allow your Holy one to see corruption." Death brings corruption to others, but not to Him. "The path of life" has led Him into fullness of joy in the presence of God, now at God's right hand enjoying pleasures forevermore (v. 11). Precious Lord!

THE APPEAL OF THE SINLESS ONE (vv. 1-5)

This psalm is said to be "a prayer of David," but it cannot be true of David personally, but only of the Son of David, the Lord Jesus, so that here the King is the great Representative of His people. As such His prayer will be fully answered, for it is based upon the perfection of His own character. His cause is perfectly just (v.1), and His prayer comes not from deceitful lips, as too often may be the case with others, but from the lips always speaking truth. Will He be vindicated? Absolutely: and not merely by men, but from the presence of God (v. 2). He pleads too, "Let Your eyes look on the things that are upright," that is, of course, to look with full approval, as we know that God always does, while always refusing the things that are evil. In this prayer therefore there is perfect confidence that God will answer just as in the very way He is asked. God often answers our prayers differently than we prefer, but His prayers were in every detail perfectly in accord with the will of God.

God had tested His heart (v. 3) in His entire life on earth. Not that God needed the test to prove the perfection of His Son, but it was a test carried out for our sakes, to prove to us who the Lord Jesus is, the One totally free from sin. God visited Him "in the night," the time of greatest vulnerability, but God found Him not in the least vulnerable, finding nothing even of a questionable nature. For He had purposed that His mouth would not transgress. For words are a striking index of what the heart is. "If anyone does not stumble in word, he is a perfect man, able to bridle the whole body" (James 3:2). This was absolutely true only of the Lord Jesus.

In His connection with "the works of men" (v. 4), surrounded by every form of evil work, He was not in the least influenced by them, because it was His constant habit to live by the word of God's lips, as Isaiah 50:4-5 assures us. Thus, He was kept from the paths of the destroyer. When Satan tempted Him, He had not the slightest inclination to submit to such temptation, but in each case answered Satan with the word of God (Matt. 4:1-10). But together with this purpose of dependence on the word of God is his expression of dependence in His prayer, "Uphold my steps in Your paths, that my footsteps may not slip." Would His footsteps slip? Absolutely not! But His prayer is an example for us, for our footsteps are in danger of slipping.

FOR DELIVERANCE FROM THE ENEMY (vv. 6-12)

We have seen in the first five verses that in Christ the enemy had nothing to work on, as the Lord Jesus says in John 14:30, "the ruler of this world is coming, and has nothing in Me." But Satan was the great persecutor who would seek every means he could to thwart the testimony of the Lord. For this also the Lord Jesus depended on the faithfulness of God. "I have called upon You, for You will hear me, O God" (v. 6). He had not the slightest doubt as to God's hearing Him; yet in lowly dependence He pleads, "Incline Your ear to me, and hear my speech." Again, this is a precious example for us. We ought to have the same full confidence in the living God.

"Show Your marvelous lovingkindness by Your right hand, O You who save those who trust in You" (v. 7). He does not only consider Himself in this confidence of faith, but all who put their trust in God. They too will experience God's lovingkindness, in the measure in which they trust Him. Of course, the measure of the Lord Jesus was perfect in its fullness, which is far above ours. But the salvation here is said to be "from those who rise up against them." Satan has many cohorts who seek the harm of believers, so that the Lord Jesus considers all His own in desiring their deliverance too from the power of the enemy.

"Keep me as the apple of Your eye" (v. 8). The sensitivity of the pupil of the eye symbolizes the reality of God's sensitivity to anything that touches his beloved Son, for "the Father loves the Son" (John 5:20). In fact, this is true of all believers as is indicated in the Lord's words to Israel, "he who touches you touches the apple of His eye" (Zech. 2:8).

"Hide me under the shadow of Your wings, from the wicked who oppress me, from my deadly enemies who surround me." How wonderfully true this was in the Lord's history on earth! Nothing in His surroundings was a protection for Him: His protection came from God, whose wings overshadowed Him continually. Peter wanted to protect Him from the soldiers of the Pharisees by using his sword. But the Lord Jesus refused such protection, saying, "Put your sword into the sheath. Shall I not drink the cup which My father has given Me?" (John 18:11). Even when He was taken to be crucified, He was still under the shadow of the Father's wings, and His deadly enemies could do nothing but what God permitted in His sovereign wisdom.

"They have closed up their fat hearts; with their mouths they speak proudly" (v. 10). The fat speaks of their insulating their hearts against any proper human feeling; and the words of their mouths only express the pride that emphasizes their self-importance. Thus, what issues from their mouths expresses the wickedness of their hardened hearts.

Though in verses 8 and 9 the Lord is speaking personally, using the pronoun "me", in verse 11 He again speaks of "us" as being surrounded by enemies. This was true when the Lord was on earth, for His disciples were those who continued with Him in His afflictions, and it will be true in the tribulation period, when the godly remnant of Israel will suffer, and He, though in glory, will stiffer with them, as is seen also in Isaiah 63:9, "In all their afflictions He was afflicted." In fact, this truth is witnessed in Acts 9:4 when the Lord Jesus, speaking from heaven asked, "Saul, Saul, why are you persecuting Me?" For the Lord felt the persecution of His saints as being done to Him.

The Numerical Bible renders the end of verse 11, "They fix their eyes to bow I us I to the earth." speaking of the determination of the enemy to intimidate the saints of God. This is emphasized in verse 12, "As a lion eager to tear his prey, and like a young lion lurking in secret places." But all this power of the enemy was defeated by the Lord Jesus as easily as He defeated the lions in the case of Samson, David and Daniel. Whether the lion was bold in his attack or subtle in lurking secretly to attack when least expected, the Lord was always in perfect control.

JUDGMENT FOR ONE: BLESSING FOR THE OTHER (vv. 13-15)

These verses look on to the eventual result for both the ungodly and the godly. "Arise, O Lord"(v. 3), and again there will be the full Imo response to this prayer from perfectly holy lips. For the Lord will arise, to shake terribly the earth, confronting and casting down the wicked. By this solemn judgment He will deliver His true Servant from the wicked, who are God's sword (See J.N.D's trans.), for God uses even the wicked to accomplish His ends, allowing them to persecute believers for a wise reason. They think they are having their own way, but they are merely tools in God's sovereign hand.

Similarly, verse 14 is rightly translated, "From men [who are] thy hand, O Jehovah." The sword is a weapon that hurts, but the hand of God has blessing in it, however it may appear otherwise. But such men who are God's hand, have their portion only in this life: the future is banished from their thoughts, while for the time being God allows them to fill their greedy bellies with present "treasure," such as the rich man of Luke 12:16-19, who told himself, "Soul, you have many goods laid up for many years; take your ease; eat, drink, and be merry." He did not consider what God 111 might have to say to him, "Fool! This night your soul will be required of you; then whose will those things be which you have provided?" (v. 20).

In the same way these men who live for the present find themselves deprived of all they had confidence in, leaving it all to their children. But beyond death, what of their souls? This matter is not dwelt upon here, as it is in the case of the rich man of Luke 16:22-23, of whom we read, he "died and was buried, and being in torments in hades, he lifted up his eyes and saw Abraham afar off." He was reminded then that he had good things in his lifetime: he had lived for these things and left God out of his thoughts. At death the tables were turned, and torment was not only temporary, but eternal.

But verse 15 is a marvelous contrast, "As for me, I will see Your face in righteousness: I shall be satisfied when I awake in Your likeness." Above all, this is true of Christ when awakening from death, the dreadful death of the cross. His many sorrows have given way to the eternal joy of being in the Father's presence, seeing His face in righteousness, for God in perfect righteousness has raised Him from among the dead. Righteousness has triumphed over the bitter enmity of Satan and men in their unrighteous pride. The One who was on earth deprived of the satisfaction of being rightly honored by men, is now satisfied in having awaked in resurrection and manifested as in the likeness of God. This is true of Him preeminently, for He is God, but it will be true of all believers also in a lesser respect, when they are caught up to be with the Lord. "We shall be like Him, for we shall see Him as He is" (1 John 3:2). What an awesome difference between the end of the unbeliever and that of the believer!

Let us notice that true satisfaction is not found in any way in present circumstances. We shall only be satisfied when we see the Lord Himself, awaking in His likeness. In the meanwhile, it is good if we learn, as Paul did, to be content with whatever circumstances the Lord has given us on earth. Paul wrote, "I have learned, in whatever state I am, to be content" (Phil. 4:11). To be content is a learning process, which none of us can do without, but satisfaction is not learned through trying circumstances, but will be furnished to us absolutely and perfectly only by being in the presence of the Lord and being like Him. Wonderful anticipation!

This psalm now dwells upon the manifestation of God in His approval of the Lord Jesus, It is written in the words of the Lord Jesus and inscribed to "The Chief Musician," who is Himself. David spoke these words to the Lord when he had been delivered from both his outside enemies and from Saul. But the words are far more applicable as being those of the Lord Jesus than as those of David. David is clearly a type of Christ.

GOD THE ROCK OF HIS STRENGTH (vv. 1-3)

This first section reminds us of Genesis 1:1, "In the beginning. God." Here is the Source and the Basis of all blessing, and the dependent heart exclaims involuntarily, "I love You, O Lord, my strength" (v. 1). There is barely a mention of dependent prayer in this chapter, but rather it emphasizes the full answer of God to the prayer of Psalm 17. The Psalmist is delighting in the One who accomplishes all things for him. God is His "Rock," the solid foundation of all blessing; His fortress," His unfailing protection from every evil; His deliverer, He who saves Him from every surrounding enemy; "my strength," the Source of the power that rested upon Him continually; "my shield," His personal defense from every attack of the enemy; "the horn of my salvation," speaking Hof power in saving from harm and danger; and finally "my stronghold," another symbol of His perfect protection. Thus, all of these emphasize the greatness and power of God on behalf of the Lord Jesus. In some small measure David could speak thus as to himself, and believers may do the same.

Verse 3 is more correctly translated, "Upon Jehovah do I call, and from my enemies I am saved" (Numerical Bible). Thus, as we have observed, the psalm contemplates God's work rather than an appeal to God, as was seen in Psalm 17.

IN VIEW OF DEATH (vv. 4-6)

These verses can be true in full measure only of the Lord Jesus. He speaks from the viewpoint of His experience of suffering now passed. The pangs of death and the floods of ungodliness pressed upon Him as on no other, for these floods involved the inundating horror of the guilt of all mankind when this blessed Sufferer "bore our sins in His own body on the tree" (v. 4) "The sorrows of Sheol surrounded me, the snares of death confronted me" (v, 5), Sheol is the unseen state of the soul and spirit as separated from the body. But while it meant deep sorrow, it was not permanent, "For You will not leave my soul in Sheol, nor will You allow Your Holy One to see corruption' (Ps. 16:10).

Verse 6 looks back to record His distressed call to God which brought a clear response. God heard Him from His temple, His dwelling place. Hebrews 5:7 tells us that "in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from (out of) death," He "was heard because of His godly fear," This psalm also looks at the whole experience as having already been accomplished, with God's answer fully revealed. This is often the case with prophecy.

GOD INTERVENING (vv. 7-18)

"Then the earth shook and trembled" (v. 7). At the very time of the death of the Lord Jesus there was an earthquake (Matt. 27:51) which spoke deeply to the heart of the centurion and no doubt to many others, At His resurrection on the first day of the week, there was another "great earthquake" (Matt. 28:2). How could anyone dare to think that God was not speaking to Israel? Man had done all he could in persecuting and killing the Lord Jesus: now God in His sovereign power intervenes to show man how impotent he really is. The foundation of the hills quaked and were shaken because God was angry. Certainly, His anger smoked greatly against those who had killed His Son, but though He expressed this at the time, He did not bring upon them the judgment they deserved, but has waited in patience for men to be brought to repentance.

These verses remind us of the way God intervened for Israel when coming out of Egypt, and also of the way He will yet intervene in the judgment of the world eventually, but they have a direct bearing on His intervention following the death of the Lord Jesus, and His raising Him from among the dead. "Smoke went up from His nostrils, and devouring fire from His mouth; coals were kindled by it" (v. 8). This is the fire of God's holiness, expressed by His word, as indeed that word was proclaimed diligently by His disciples after His resurrection. "He bowed the heavens also, and came down" in great compassion and power, though His presence was in some real measure veiled, so that unbelievers did not discern it, Verse 10 is figurative. Cherubim are connected with the government of God, swift in its execution as indicated in "the wings of the wind." The inscrutability of His dealings is emphasized by darkness being made His secret place, with His canopy of dark waters and thick clouds.

In spite of the darkness being made His secret place, there was "brightness before Him," that is, that anyone should discern by clear evidence that God was working in the thick clouds, with hailstones and coals of fire (v. 12). When hailstones do dreadful damage and volcanic eruptions spread terror among men, then men at least speak of such things as "acts of God," though sadly they fail to respond to God in faith, but rather in bitter resentment.

"The Lord thundered from heaven, and the Most High uttered His voice" (v, 13). Such a voice is certainly heard, though He Himself is not seen. The thunder is often accompanied by hailstones and lightning, clear evidence also of the greatness and majesty of God. Men may lift up their voices in protest to His sovereign actions, but "who can thunder with a voice like His?" In the final analysis, His voice will totally subdue the combined voices of all mankind.

"He sent out His arrows and scattered the foe, lightnings in abundance, and He vanquished them (v, 14). He did not need His sword for this, for His arrows, speaking of long-range warfare, were able to strike their mark without error, just as Ahab was killed by an arrow shot at random, but directed by the hand of God (1 Ki. 22:34).

"Then the channels of the sea were seen" (v. 15). The sea is symbolical of the nations, so that their workings will be fully exposed in the day of God's judgment, just as will be the foundations of the world, shaken in such a way as to provide no foundation at all, for God will rebuke them with merely the blast of the breath of His nostrils. Man would not be able in the least to use his breath as a weapon, but God can use the most unlikely means of accomplishing the greatest judgment of the wicked. We have been told of an atheist who boldly challenged God (if there is a God) to meet him in conflict in certain wooded area. He went there and returned to boast that if there is a God He was afraid to meet the challenge of the atheist. But in the woods a tiny insect had lit on him, and being poisoned, he died in great pain a few days later. Thus, he found in experience that "God is not mocked."

How complete was the judgment of the enemies of the Lord Jesus when God "sent from above, He took me; He drew me out of many waters" (v. 16). This was in resurrection. He had endured the agony of the "many waters" of being judged for our sins, now God intervenes to change the sorrow into unspeakable joy. The enemy thought he had triumphed over Christ, but his short-lived triumph was turned into humiliating defeat. God delivered Him from His strong enemy, the enemy being outwardly too strong for Him, for "He was crucified in weakness" (2 Cor. 13:4). "They confronted me in the day of my calamity" (v. 18). At the very time He was offering Himself to God in sacrifice, His enemies took advantage of the occasion to heap abuse on Him. "But the Lord was my support." His own disciples forsook Him, and only God was His resource.

APPROVED BY GOD (vv. 19-27)

"He also brought me out into a broad place" (v. 19) In resurrection the Lord Jesus is now far from constricted, but in the place of greatest liberty, having been delivered by God because of His pure delight in His Son. Believers too are delivered, not because God delights in them personally, but because of His delight in His Son, who represents them in His pure grace. We can certainly not say what He says in verse 20, "The Lord rewarded me according to my righteousness; according to the cleanness of my hands." God has rewarded Him in resurrection because of the perfection of his character and His work. Indeed, only this perfection could qualify Him for being the one sacrifice for our sins.

God has recompensed Him because He has kept the ways of the Lord and has not wickedly departed from His God in the least way. For all God's judgments were before Him as His constant meditation, and not one of His statutes was ignored by this blessed Man of God. Verse 23 may be properly translated, "I was also perfect with Him, and kept myself from perverseness being mine" (Numerical Bible). Certainly, perverseness was all around Him, but He was not influenced by this evil enemy. He stood out rather as the only One who would stand for simple truth in every detail of His way. Verse 24 practically repeats verse 20, to emphasize its truth for our sake, for we could not assert this as to ourselves. He alone could be recompensed because of His righteousness, because of the cleanness of His hands in the sight of God.

Verses 25 and 26: God will deal with men according to their own character, whether it may be for good or evil. For He will save the humble people and bring down the haughty looks of men. These verses speak of men generally: those who take the place of true humility will be saved, while the haughtiness of others will bring them down to humiliation.

THE JUDGMENT OF THE NATIONS (vv. 28-42)

We have seen the Lord Jesus rewarded now in resurrection; and though the time is long, He will soon take His place as Judge of the nations. "For You will light my lamp; the Lord my God will enlighten my darkness" (v. 28). Thus, in contrast to the deep darkness of His sufferings on the cross, God would bring about pure light by which the Lord Jesus will judge in righteousness and truth. By the power of God he will run against a troop and leap over a wall (v. 29). The power of the enemy, though a troop in large number, cannot resist Him, and obstacles such as the walls of Jericho will be no hindrance to Him.

However, men may criticize God for His delay in judgment or for the way in which He judges, yet, "As for God, His way is perfect" (v. 30). Man's way is always crooked and perverse, a great contrast to the way of a sovereign and all-wise God. Vitally connected with His way is "the word of the Lord," proven through all the ages as stable, solid, dependable in every way. And, when His judgment is about to fall, how wonderful is the comfort of His word, "He is a shield to all who trust in Him." Thus, His judgment is not against believers, but on behalf of believers.

"For who is God, except the Lord (Jehovah)? And who is a rock, except our God?" Men may choose gods of their own today, but when judgment falls they will be faced with the solemn fact, "There is one God," the God who has been made "manifest in flesh," the God to whom they find themselves responsible, the one solid Rock of ages who remains when all else fails.

As previously too in the psalm, the Lord Jesus speaks as the perfectly dependent Man in saying, "It is God who arms me with strength, and makes my way perfect" (v. 32). Just as God's way is perfect (v. 30), so He makes the way of the Lord Jesus, as Man, perfect. Just as the deer surmounts the obstacles of hills and rock by the amazing agility of its feet, so the Lord Jesus is set on high places, above the level of the world, and in the power of an endless life is taught by God to make war and easily bend a metal bow that might be used against Him (vv. 33-34).

Also, God has given him the shield of His salvation, that is, the protection of His saving power; and He is held up by the right hand of God (v. 35). This surely tells us that everything is dependent on the infinite power of God. If Christ as Man was dependent on Him, how much more so are sinful creatures such as ourselves! But this is followed by an amazing statement, "Your gentleness has made me great." Certainly, it was the gentleness of God to give His Son to come into the world, and it was His gentleness that acted in great power in raising Christ from the dead. Now because of God's gentleness, Christ is exalted at God's right hand, and will judge the world in pure righteousness.

It was impossible for His feet to slip with such a God laying out the path before Him (v. 36), because every step of His feet was in perfect obedience to God. In all of these things Christ is seen as the only One worthy of being entrusted with the judgment of the world.

Thus, from verse 37 to 44 He is seen in actually judging for God: it is prophetic; the past tense being used as though the judgment was already accomplished. Can there therefore be the least doubt that it will take place just as God foretells it? "I have pursued my enemies and overtaken them; neither did I turn back till they were destroyed" (v. 37). Of course, this contemplates the latter part of the Great Tribulation. "I have wounded them, so that they could not rise; they have fallen under my feet" (v. 38). Thus the Lord Jesus accomplishes the victory fully, yet He credits God with having armed Him with strength for the battle (v. 39) and with subduing under Him all who oppressed Him. Necks that had stiffened themselves in stubborn rebellion had been given by God to the Lord Jesus, who destroyed such enemies (v. 40). "They cried out" but to whom? Men who never pray may pray when terrible trouble comes, and "even to the Lord" whom they have habitually hated, but their cry is not one of repentance, and how could they expect their hated adversary to answer them? (v. 41).

"Then I beat them as fine as dust before the wind: I cast them out like dirt in the streets" (v. 42). How complete, how withering will be the judgment of the ungodly in that day when God arises to shake terribly the earth. This is not the Great White Throne judgment, but the earlier judgment of the nations, before the millennium. Details of this are found in many scriptures, both in the Old and New Testaments. On the other hand, the Old Testament does not reveal to us the judgment of the Great White Throne, as the New Testament does. In contrast also, the judgment of the nations, spoken of here, is not that of individuals, as is the Great White Throne, but of nations as such, though certainly individuals in the nations will share in the horror of the judgment.

RULING WITH A ROD OF IRON (vv. 43-35)

Having accomplished God's judgment, the Lord Jesus is seen as being delivered by God from the strivings of the people and made Head of the nations, a universal rule. None of the nations will be exempted from His authority (v. 43). Those at a distance from Israel, and in this respect foreigners, will hear of His glory and come to submit to Him, for while they have sought to be neutral and avoided publicity, they will find that neutrality is impossible (vv. 44-45). It will be very clearly established that if they are not for Christ, they are against Him, for God gives Him the place as the only Ruler of the nations. All will then be brought to the light of His rising, no longer able to practice evil in seclusion. It appears that these are not born again, but are driven by fear to submit to the Lord Jesus, and so long as there is no apparent rebellion they will be allowed to remain as subjects in the kingdom, just as there are those in the present day outwardly believers and therefore in the kingdom of heaven, yet not born again.

PRAISES FOR THIS GREAT DELIVERANCE (vv. 46-50)

How appropriately The psalm closes with praise to God, for such praises will continue through the millennial age in such contrast to the foolish nonsense that issues now from men's lips to the effect that God is dead! "The Lord lives" will be the vibrant, triumphant cry of the people (v. 46). "Blessed be my Rock! Let the God of my salvation be exalted." Thus, Christ brings back to God the honor of which men have sought to strip Him. Christ is the living witness to the greatness and authority of the living God. Well may the Lord Jesus announce, "Let the God of my salvation be exalted," as will be fully true in the millennium. For it will be manifest then that it is God who avenges the Lord Jesus and subdues the nations under Him (v. 47). All those who rise against Him will find Him exalted high above them; and from "the violent man," the antichrist, He will be delivered, and will totally overthrow him (v. 48).

"Therefore I will give thanks to You, O Lord, among the Gentiles (the nations), and sing praises to Your name" (v. 49). This is true now "in the midst of the assembly" of the saints (Ps. 22:22), but in the millennium it will be true among the nations.

While it is true that the Lord Jesus is the One whom God has entrusted with the great work of bringing the nations into subjection to Him, it is also true that God has given "great deliverance" to the King, enabling Him to accomplish a complete victory over His enemies. This is seen as mercy to God's Anointed, "to David and his descendants forevermore" (v. 50), for believers (called descendants) are blessed with the same blessing that is His for eternity. In all of this the reality of the Manhood of Christ is greatly emphasized. This does not in the least depreciate His deity, rather it serves all the more to make us marvel at the fact of One taking so lowly a place, yet in whom all the glory of God dwells.

THE VOICE OF CREATION (vv. 1-6)

A new series of psalms is appropriately introduced in this psalm, going back to creation and its message for mankind. If people will not hear it, they are indeed "dull of hearing" as well as blinded by their own sin. On a clear night the vast array of stars presents a clear witness to the power and wisdom of a sovereign Creator. How are all the stars and planets maintained in their proper orbits if there is no God to order and direct them? Sir Isaac Newton had a capable man make a moving replica only of our solar system, so that when a crank was turned the planets, sun and moon moved in their correct orbits, of course all connected by machinery. He had a scientific friend who was an atheist, and this friend came in one day and was fascinated by this machine. He turned the crank to observe its amazing results. He immediately asked, "Who made this?" Mr. Newton replied, "Nobody." His friend was angry at such a reply, and demanded, "Of course somebody made it and I'd like to know who it is." So, Mr. Newton told him, "Yes, someone made it, but it is only a small and imperfect replica of a far greater system of sun, moon and planets, and you tell me that nobody made the great original, but that somebody made the replica!" This had a profound effect on his friend, which we may hope resulted in his conversion.

But though God is not seen, His work clearly declares His glory. As to the astronomical heavens, the solar system and all the constellations of stars, we are told they extend for millions of light years, wonder of there is any end to them. Light is said to travel at 186,000 miles per second, so a light year is the time that light takes to travel in one year at that great speed! Such distance is so staggering that it is hopeless to try understand how many miles is involved. But there has to be a capable mind in control of all this, a mind therefore that is infinitely higher than human thought can comprehend.

Every day and night the voice of creation speaks in unmistakable language (v. 2), so that if one refuses such clear witness, he is willfully ignorant: he has no excuse. In darkest heathendom their voice is heard, as is intimated in Romans 1:19-20, where creation is seen as a clear testimony, a testimony that people realize condemns the sin in which they indulge themselves, "so that they are without excuse." Thus, there is no place in the world that lacks a testimony from God (v. 4).

The sun arising is a marvelous witness. Because in past ages people did not know of the rotation of the earth, some thought it was a different sun arising every morning! But the wonder of it should impress all mankind deeply indeed. The sun is here likened to a bridegroom coming out of his chamber "and rejoices as a strong man to run a race" (v. 5). How greatly we are indebted to the warmth and light of the sun! For this reason, foolish people have become sun worshipers, giving no credit to the great Creator and Sustainer of the sun.

But the sun is clearly created to symbolize the Lord Jesus, as Malachi 4:2 implies, "To you who fear my name the Sun of Righteousness shall arise with healing in His wings." The time of this arising will be the beginning of the millennium, which will be a day of wondrous blessing for the world, as is pictured in verse 6 of our chapter. The sun is a wonderful friend, but it can be a withering enemy in a dry land without water or shade Thus the Lord Jesus is a wonderful friend, but if one decides to be His enemy, he will expose himself to the results of this folly. How much more wise for one to take to heart the lessons that God's creation clearly teach!

THE TESTIMONY OF GOD'S WORD (vv. 7-11)

"The law of the Lord" in verse 7 is not confined to the ten commandments, but embraces all that God has revealed in His word as a perfect ruling principle. When it is received as such by any individual, this is conversion, for by nature we are not subject to God, but sinners in a state of self-will. The word of God has power in it to bring about conversion, a total change. Yet when one is converted, he does not stop there. By continuing in hearing the testimony of the Lord, he finds that testimony to be "sure," and basing his thoughts on the absolute certainty of scripture, he may be absolutely sure of his eternal salvation: he is given wisdom far above "the wisdom of this world," though by nature "simple," that is, lacking in wisdom.

More than this, "the statutes of the Lord are right, rejoicing the heart" (v. 8). Where else could we find instruction that had in it no possibility of mistake? A little experience with the word of God surely convinces us that here we have absolutely pure truth, every detail perfectly right. This fact expands the heart with pure joy, and of course is vitally connected with the following phrase, "The commandment of the Lord is pure, enlightening the eyes." It is free from the least mixture, for it comes from God, and by this the eyes are enlightened: we see more clearly than we possibly could without it.

"The fear of the Lord is clean, enduring forever" (v. 9). While the first four references to scripture are objective, this one is subjective, "the fear of the Lord," for it has to do with the actual reception in our hearts of the truth of God. It produces a healthy reverential fear of God, which is clean in its character and results, and the results endure forever. Wonderful assurance! Then "the judgments of the Lord" are connected with this, judgments that apply to specific circumstances, with decisions that appeal to those who have the fear of the Lord, as being "true and righteous altogether."

Thus, our proper response is emphasized strongly in verses 10 and 11. The Lord's judgments are "more to be desired than gold," in fact "than much fine gold." Sober wisdom recognizes this great value, apart from our feelings. But it is added, "Sweeter also than honey and the honeycomb." that is, they appeal to our taste, which is, in essence, to our souls, as well as to our intelligence. Honey is symbolical of the ministry of the word of God, which is sweet, but not as sweet as the word itself. What others may give from scripture cannot be depended on the same as what scripture itself says.

The value of the word is further seen in verse 11, for it warns the servant of the Lord, so that he may be preserved from danger. Where else could we find so effective a guard against spiritual danger? While the warning is against what is dangerous, the same verse assures us of the positive results that they may achieve in the heart: "in keeping of them there is great reward." This is a clear fact here and now, and in the future will be proven marvelously true for those who keep them. Thus, the Lord gives us wonderful testimony that should deeply affect every heart, first the testimony of His creation, then the testimony of His word.

THE RESPONSE TO GOD'S TESTIMONY (vv. 12-14)

In view of the perfection of God's creation and the perfection of His word, we can well understand the question, "Who can understand his errors?"(v. 12). If we ask a child why he did something wrong, he is not able to answer such a question, for he does not understand his errors; and adults are no different. We do not understand the significance of our mistakes. But we have secret faults also which we do not like to have exposed, but the day will come when "God will judge the secrets of men by Jesus Christ" (Rom. 2:16). How much better now for us to judge them and echo the language of David, "Cleanse me from secret faults."

But much worse than this are "presumptuous sins" (v. 13), for they involve the deliberate willful indulging in what we know is wrong, and when once we launch out in such a course, it is not long before such sins take control of us. May the Lord indeed preserve us from this dreadful danger. It is not usually sins of ignorance that cause us the greatest trouble, but sins we know are sins, yet we give way to them. The Lord knew we needed His preserving mercy for this, when He gave His disciples the prayer of Matthew 6:3, "And do not lead us into temptation, but deliver us from evil."

When God answers the prayer of verses 12 and 13, then David may say, "Then I shall be blameless, and I shall be innocent of great transgression." Does not every believer desire this to be true of him? This is the negative side, while verse 14 gives what is beautifully positive, — "Let the words of my mouth and the meditation of my heart be acceptable in Your sight, O Lord my strength and my Redeemer." David knew that these two are closely related, for the words will not be right if the meditation of the heart is not. "For out of the abundance of the heart the mouth speaks" (Matt. 12:34). Yet even when the heart may be generally employed in appreciation of the Lord, we are so treacherous that we may allow unwise words to slip from our mouths. Well might we take to heart the earnest prayer, "Set a guard, O Lord, over my mouth; keep watch over the door of my mouth" (Ps. 141:3).

Thus, David speaks first of the words of his mouth, and secondly of the meditation of his heart, though we may think that the latter should come first. However, if we make a habit of watching our words, this will encourage a sweeter meditation of our hearts. For this too we need the strength of the Lord, our Redeemer from all that is contrary to good words and meditation.

GOD FOR CHRIST (vv. 1-3)

This psalm is preeminently true of Christ, and written from a Jewish viewpoint. The Numerical Bible translates these beginning verses, not "May the Lord," but "the Lord shall, "or "He shall." Why is this? because the psalmist is speaking of Christ, whom the Lord would certainly answer in the day of trouble (v. 1), this being fulfilled when He raised Christ from the dead. "The Lord shall answer you in the day of trouble." This is a contrast to His being forsaken in the three hours of darkness when He was on the cross, for there God was "far from helping" Him (Ps. 22:1). But after redemption was accomplished, God answered Him by raising Him from the grave. "The God of Jacob" defended Him, sending help from His heavenly sanctuary (v. 2), and strengthening Him 'out of Zion," that is, God's chosen city, meaning "sunny," for it contemplates Jerusalem particularly as redeemed from all adversity.

"He will remember all your offerings and accept your burnt sacrifice. Selah." What were Christ's offerings? He was the fulfillment of the burnt offering, the meal offering, the peace offering, the sin offering and the trespass offering. All these were involved in His one great sacrifice of Calvary. Specially mentioned here however is "your burnt sacrifice," for this is the aspect of His offering as being devoted entirely to God. God has proven His acceptance of this by raising the Lord Jesus from death.

HIS DELIVERANCE AND THAT OF HIS PEOPLE (vv. 4-6)

God has indeed granted the Lord Jesus according to His heart's desire, fulfilling all His purpose (v. 4). His heart's desire beautifully involves His people too, so that verse 5 says, "We will rejoice in your salvation, and in the name of our God we will set up our banners." This uniting of the Lord with His saints is seen in many psalms, and is surely intended to move our hearts in thanksgiving. The Old Testament does not of course reveal all the blessings that result from the great sacrifice of the Lord Jesus, many of which are personal. Here the psalmist speaks of corporate blessings for Israel, though not even all these are recorded here. Still the godly in Israel will in the millennium set up their banners in the name of their God. The "we" mentioned here then give voice to their conviction that the Lord would fulfill all the petitions of the Lord Jesus. Indeed, they also will share in the answer to His petitions.

We have seen the psalmist's confidence that the Lord will fulfill all the petitions of the Lord Jesus. Now he adds the conviction that "Now I know that the Lord saves His anointed; He will answer Him from His holy heaven with the saving strength of his right hand" (v. 6). God has indeed answered Him from heaven in a far greater way than David contemplated in this verse, for God has received Him up in the heavens to sit at His right hand, and Israel will eventually have the joy of worshiping the One God has exalted as they have never before worshiped Him.

ISRAEL GIVING GOD HIS PLACE (vv. 7-9)

Though in the past Israel had put their trust in chariots and horses, they found themselves totally defeated. Finally, though only after great tribulation, they will remember the name of the Lord their God (v. 7). What a change that will be! Then their enemies, who have trusted in the armaments of war, will find themselves broken down, falling to the ground, while Israel will have risen to stand upright. This is figurative resurrection, — "life from the dead" (Rom. 11:15). Calling then only upon God, "Save, Lord," there will be no question as to the answer, not only from God, but from the King. His petitions to God have been answered, and He, from His holy heaven, answers the prayer of all His faithful subjects.

In this psalm we find the King now established in His proper place of authority, as will be true in the millennium. No one but the Lord Jesus could possibly have this place.

THE KING'S MIGHT (vv. 1-3)

Since the Lord Jesus has become true Man in every proper respect, the strength of God is His. In this he rejoices, and in the accomplished salvation of God, which will be so fully demonstrated in "the age to come" (v. 1). This is clearly prophetic, as though His heart's desire were already given Him (v. 2), but only when He reigns will this be completely fulfilled. It is impossible for God to withhold the request of the One whom He calls "My beloved Son." Well might we heed the "Selah" added here -"pause and consider." God has met Him with the blessings of goodness, and has set a crown of pure gold on His head. The gold speaks of divine glory, for Christ is not only Man, but the eternal Son of God.

THE GLADNESS OF ETERNAL HONOR (vv. 4-6)

Verse 3 looks back to the very time He was facing death. At that time He asked life from God (Heb. 5:7), and God gave it to Him in resurrection — "length of days forever and ever" (v. 4). In one respect this is true of David also and true of all believers also, who are blessed with eternal life in Christ; but the language here contemplates only One — One who is King. His glory is great in God's salvation, and God has placed upon Him honor and majesty (v. 5), making Him most blessed forever (v. 6). "You have made Him exceedingly glad with Your presence." This reminds us of Psalm 16:11, "In Your presence is fullness of joy." His close fellowship with the Father is a vital reason for His joy.

HIS MANIFESTATION (vv. 7-13)

Even in being manifested in His glory we are reminded that the King trusts in the Lord. Such is the true place of Man, — dependent on the living God. He recognizes too that His remaining unmoved is through the mercy of the Most High (v. 7). Thus, though the King Himself will be seen, the power behind Him is unseen. This of course will be true throughout the 1000 years of peace. All that would oppose this is found out and judged. The King's right hand of power will expose those who hate Him (v. 8). They will be made as a fiery oven in the time of His anger. Who indeed can resist the fire of his wrath? They will be swallowed up and devoured (v. 9).

Even their offering will be destroyed from the earth, and their descendants from among the sons of men (v. 10). Thus, not only individuals, but whole houses shall be judged, for the enmity of a man extends itself to his family, and the Lord Jesus will discern the extent of the evil influence and fully judge it.

Though we cannot judge the thoughts of others, God does discern that these enemies intended evil against the Lord Jesus, and the day is coming when "God will judge the secrets of men by Jesus Christ" (Rom. 2:16). They may not have been able to perform their evil intentions against the King, but they will be judged for their wicked plans. God will make them turn their backs in confusion, sending His arrows (His long-range warfare) to accomplish His ends.

The psalm concludes with a fitting ascription of praise to the Lord the great King by those who gladly identify themselves with Him. He will indeed be exalted in His own strength, which will cause singing and praise from the lips of His redeemed saints.

This psalm stands out as emphasizing the sin-offering aspect of the sacrifice of Christ. Though David possibly went through an experience in which he felt forsaken by God, yet he was never actually forsaken, and the psalm cannot be actually true of him, but only of the Lord Jesus. Here we find feelings of deepest anguish such as are not spoken of at the time of His actual suffering on Calvary. How much we would miss if we did not have the Old Testament to consider!

The psalm is inscribed, "to the chief musician concerning the hind of the dawn." The hind is peculiarly sensitive and one writer tells us it refers to "the early light preceding the dawn of the morning, whose first rays are likened to the horns of a hind." Are we not reminded then that the deep pain and agony of the Lord Jesus on Calvary was the dawn of a new day for countless multitudes?

ALONE (vv. 1-11)

"My God, My God, why have You forsaken Me?" (v. 1). This was the most dreadful aspect of the sufferings of Christ on the cross. He spoke these words at the end of the three hours when the world was enveloped in darkness from noon until 3.00 p.m. (Matt. 27:45-46). Many have wondered what He meant, for this is such a contrast to His own words in John 16:32, "Indeed the hour is coming, yea, has now come, that you will be scattered, each to his own, and will leave me alone. And yet I am not alone, because the Father is with Me." This was perfectly true until the time when the darkness fell, a darkness that signified the withdrawal of the light of God from this sinless, faithful Son of Man. Then He was forsaken by God. He asked, "Why?" Did He not know why? Yes indeed, for He answers this Himself. But He asked "why" in order to awaken us to consider this amazing question.

His agony was deeper than we could possibly understand, crying in the daytime and in the night (v. 2), for He prayed in agony even before His crucifixion (Luke 22:41-44), but how much greater was His agony in the three hours of "the night." In verse 3, however, He provides the answer Himself, "But You are holy, enthroned in the praises of Israel." What does He mean? He had voluntarily offered Himself a sacrifice for the sins of mankind, and God, being absolute in holiness, could not show the least fellowship with the sin the Lord Jesus was bearing on that cross. In fact, since the Lord was willingly bearing our sins, God must punish Him just as He punishes sin. How deeply must the heart of God the Father be affected as well as the heart of the Lord Jesus!

Verse 4 refers to the fathers in Israel, who had always found God responsive to their prayers. Never was one of them forsaken by God, but their cries to Him were answered. He delivered them, as He did not deliver His own Son from the agony of the cross. Thus, He says in contrast, "I am a worm and no man, a reproach of men, and despised by the people" (v. 6). F.W. Grant in his Numerical Bible writes concerning the word "worm," "The word (tolaath) applies especially to the coccus from which the scarlet dye of the tabernacle was obtained, of course by its death: in that way, how significant of the One before us! But only as suffering under the judgment of sin could this be true of him" (Psalms — p. 99).

At a time when he was voluntarily offering Himself as a sacrifice for our sins, surely, He was worthy only of men's profound thanksgiving and adoration. Yet their attitude was one of hatred and despite, as verse 7 shows, "All those who see Me ridicule Me." The history of the cross shows this to be true. The chief priests and scribes were foremost in this bitter animosity (Mk. 15:31), and even the robbers who were crucified at the same time joined in this cruel abuse (Matt. 27:44) until one of them was suddenly changed and confessed his own sin as deserving judgment, and confessed Jesus as Lord (Luke 23:39-42).

But in verses 9 and 10 the Lord Jesus appeals to the fact of His own birth by the intervention of God — we know, a virgin birth. When God had so intervened in man's affairs to prepare a body for His Son, could this whole matter have ended by death and oblivion? Certainly not! He says, "From my mother's womb You have been my God." Could this change now that He is crucified? "Be not far from Me, for trouble is near, for there is none to help" (v. 11). Thus, He expresses the agony of His heart, yet it was true that God was far from Him in those hours only, and there was no one else to help. The solitary anguish of this was confined to Him alone.

In the section following this He is also alone, though His sufferings from men are emphasized. We can understand better what He endured from men than the greater agony of His being forsaken by God. But it is well that we learn something of men's hatred toward Him, though it is not to be compared to the awesome judgment from God for our sins. But this subject will be considered in a following study, Lord willing.

SUFFERINGS FROM MEN ADDED (vv. 12:21)

In this section the Lord Jesus is also alone, though His sufferings from men are emphasized. We can understand better what He endured from men than the infinitely greater agony of His being forsaken by God. But it is well that we learn something of men's hatred toward Him, for it reminds us that this was dreadful indeed, though only minor compared to the awesome judgment from God for our sins.

Some of His enemies are likened to bulls, wildly attacking and tossing their victims by their horns. Such was the character of the high priest and Pharisees; while another simile, that of a raging and roaring lion, shows this vicious, devouring character of the enemy of which Satan is the chief example.

Of course, verse 24 is figurative, describing something of how He felt during His ordeal, — poured out like water, His bones out of joint and His heart melted like wax. This continues in verse 15, His strength dried up like a potsherd, and His tongue clinging to His jaws. But then He adds what God has done, "You have brought Me to the dust of death." For men could not take His life from Him (in. 10:17-18), though they were guilty of crucifying Him. Laying down His life was a divine work. He laid it down of Himself, and it was just as true that God brought Him to the dust of death.

Verse 16 speaks of dogs surrounding Him. This refers to crowds of unbelievers gathered by the spectacle of a suffering Victim and adding their insults like yelping dogs. Though it was the executioners who pierced His hands and feet in crucifying Him, the crowd is considered guilty of this infliction. He was also so emaciated as to speak of His bones being visible (v. 17). And here, centuries before the Lord Jesus was crucified, He speaks of His enemies dividing His garments among themselves. This was fulfilled at the time of the cross (in. 19:23-24). including their casting lots for part of His clothing.

However, in verse 19 the pivotal word, "But" comes from His lips,— "But You, O Lord, do not be far from Me; O my strength, hasten to help Me!" God could not answer Him in verses 1-6, for He was then bearing sin, and He could not be spared that suffering. However, verses 19-21 are totally different. After His work of atonement was complete, then God delivered Him "out of death," and therefore from the sword of the enemy. Never again would "the power of the dog" have any effect on Him, nor "the lion's mouth." nor the horns of the wild oxen." So that verse 21 ends, "You have answered Me." This is in His resurrection from among the dead. Weeping has endured through the night, but joy comes in the morning.

NOT ALONE (vv. 22-31)

How marvelous it is now that the Lord Jesus has those He calls "My brethren." to whom He declares the name of the Father (v. 22). Indeed, on the very day of His resurrection He appeared first to Mary Magdalene, and gave her this wonderful message, "Go to my brethren and say to them, I am ascending to my Father and your Father, and to my God and your God" (in. 20:17). He does not say, "Our Father" or "our God," yet He most graciously identifies Himself with His brethren. Forty days later He did ascend to His Father, yet at the same time it was true, "In the midst of the assembly I will praise You." This is true today, as Hebrews 2:12 affirms; for though He is bodily in heaven, yet He has assured us, "Where two or three are gathered together in my name, I am there in the midst of them" (Matt. 18:20). He is in truth the Leader of the worship of the assembly today, and all who fear the Lord (which certainly includes Gentile believers) are bidden to praise Him (v. 23).

But the descendants of Jacob are specially singled out at the end of verse 23, and called also the "offspring of Israel," for they will have special reason to glorify the Lord. Though the nation Israel has been guilty of despising and abhorring the affliction of the afflicted One, they will then learn that God has not done so. Though they "hid as it were, their faces from Him" (Isa.53:3), God has not hid His face, but "when He cried to Him, He heard" (v. 24). What profound effect this will have on Israel when eventually they turn back to the Lord!

Verse 25 goes beyond verse 22, for it now considers the praises of the Lord Jesus "in the great assembly." This is not the Church, the present Assembly of God, but refers rather to the great assemblage of Israel and the nations at the dawn of the millennium. As to this He says, "I will pay My vows before those who fear Him" (that is, those who fear God). He had vowed to greatly bless Israel, and this vow could be fulfilled only by His willingly sacrificing Himself. Now raised from the dead, His vows are completely paid, as Israel will yet fully understand. "The poor shall eat and be satisfied; those who seek Him will praise the Lord." For their hearts will live forever (v. 26).

Not only Israel, but "all the ends of the earth shall remember and turn to the Lord, and all the families of the nations shall worship before You. For the kingdom is the Lord's, and he shall reign over the nations" (vv. 27-28). As yet, this is far from being accomplished, for man's rebellion is still being allowed to express itself strongly; but how great a change will take place when the Lord Jesus claims the kingdom that is rightly His! Of course, the Great Tribulation will be necessary to awaken people to the actual condition of their guilt and to realize that they desperately need the rule of One who is perfectly righteous. It is amazing to think that since the cross of Christ, God has waited so long in patience before His judgment falls and Christ will be accorded his proper place in reigning over all the world. He has indeed lengthened out the day of grace! But His patience is not indifference, and the prophecy here is absolute truth.

"All the prosperous of the earth shall eat and worship: all those who go down to the dust shall bow before Him, even He who did not keep alive His own soul," (as is the proper translation). The point here is that he willingly went into death for the sake of mankind, and therefore many indeed will worship Him, while even those who go down to the dust will bow before Him. Many will be taken in death during the Tribulation, but all will bow to Him who is Lord of all.

"A posterity (or a seed) shall serve Him. It will be accounted of the Lord for a generation" (v. 30). This is the answer to the question of Isaiah 53:8, "and who will declare His generation?" During His life on earth He had no seed, but in resurrection, "He shall see His seed, He shall prolong His days, and the pleasure of the Lord shall prosper in His hand" (Isa 53:10). Because of the value of His sacrifice, His children will be a great multitude. In fact, the results would be such that this generation would become messengers to following generations (a people yet unborn) of the righteousness of God in Christ, and thus the blessing of His great work would spread, as it has done immeasurably, and will continue till the dawn of the millennium, because "He has done this" (v. 31).

It has been well observed that Psalm 22 presents Christ as "the good Shepherd" giving His life for the sheep (in. 10:11), while Psalm 23 shows Him as "the great Shepherd of the sheep" brought up from the dead by "the God of peace" (Heb. 13:20). As we see Him raised and now seated at the right hand of God, this gives marvelous confidence to speak decidedly and firmly these words of precious assurance. Actually, the psalm is written from Israel's viewpoint, describing the blessing of the godly remnant of that nation when they at last realize that Christ is indeed their Messiah. No doubt the psalm was a great comfort to Jewish believers even during Old Testament times, though they could not understand its full import; and it is also a comfort to all believers today, for they can see in it a picture of even higher blessing than is seen on the surface; for the Church is blessed "with every spiritual blessing in the heavenly places in Christ" (Eph. 1:3). The literal blessings given to Israel therefore become the picture of spiritual blessings given to the believer today. We may thus receive fully as much joy from the psalm as Israel can.

HIS TENDER CARE (vv. 1-3)

There are just two sections in this psalm, the first dealing with the tenderness of the Shepherd's care on which the sheep may fully depend. The first verse is most precious in speaking of the personal relationship of the sheep to the Shepherd, — "The Lord is my Shepherd." This gives confidence to add, "I shall not want." He meets every need: nothing is lacking to the soul who trusts Him. The sheep is one of the most dependent of animals, always needing a shepherd. The Shepherd does not always keep them on the move, but makes them "lie down in green pastures (v. 2). This is after thy have been feeding, when they need time to ruminate, to digest what they have eaten. Spiritually speaking, just as sheep, we need time to meditate on what food we have received from the word of God. The pastures too are green, not hard to lie down on, the very color indicating restfulness. At proper times we need such rest.

But the sheep need water too, and the Lord leads to still waters, which are deeper than those rushing down the mountain side. This water is more essential even for our souls than water is for our bodies; and the Spirit of God ministers to us "the deep things of God." (1 Cor. 2:10).

"He restores my soul" (v.3). The sheep may wander and be exposed to hurtful damage, needing the shepherd's care to restore their physical health. But the wandering believer needs his soul restored, and the Lord Jesus is ever concerned as to this necessary work, such as is seen in 1 John 2:2, "If anyone sins, we have an Advocate with the Father, Jesus Christ the righteous," who restores us if we sin.

When the Lord restores, as is indicated in His washing the disciples' feet (Jn. 13:3-10), He also uses the towel to dry their feet. Does this not compare with another most needful work, "He leads me in the paths of righteousness for His name's sake"? For if the Lord left their feet wet, they would only more quickly accumulate defilement. He wants us to learn by our failure not to fail again. Yet, thank God, if we do fail again, He is still our Advocate with the Father.

PRESERVATION FROM ENEMIES (vv. 4-6)

The threat of adverse circumstances is always present to try the believer, as is illustrated in the case of sheep exposed to the danger of enemies, of noxious weeds, of rough terrain. We "walk through the valley of the shadow of death" (v. 4). This is not walking through death itself, but the valley of its shadow, which is the world, which has always the shadow of death hovering over it, and is seen as such by the believer in the Lord Jesus more clearly than men of the world see. The psalmist does not minimize the danger, but is fully aware of it, yet he can confidently say, "I will fear no evil." The reason for this is immediately added, " For You are with me." A realization of the presence of the Lord is a most wonderful comfort for the believer. How can we possibly fear if we see Him walking beside us?

"Your rod and your staff they comfort me." His rod is that of firm authority. A shepherd may use the rod for destroying or scattering enemies; thus, the believer does not need to fear his enemies. We are told also that in cases of a sheep being determined to wander, a shepherd may use his rod to break the sheep's leg, so that it may learn to be obedient. In such a case even chastening results in comfort.

This Great Shepherd also prepares a table for us at the very time that enemies may be surrounding (v. 5), just as a shepherd finds good pasture for the sheep, watching over them at times when enemies seem ready to attack. He would not have us so concerned about the danger of enemies as to forget to feed on the word of God.

"You anoint my head with oil." It is said that when sheep have made their way through underbrush, their heads may be cut or bruised, so that the shepherd uses oil to alleviate any suffering. But altogether apart from any such dangers, the Lord has anointed all believers with the Spirit of God (1 Jn. 2:27), to enable them to understand the truth of the word of God, and to walk in subjection to the Lord Jesus in living faith and devotion. This provision of His grace is so abundantly sufficient that we may well say, "My cup runs over." This is far more than enough to satisfy us.

If we have proven the Lord Jesus sufficient for our present need, are we not thus encouraged to have fullest confidence also for the future? "Surely goodness and mercy shall follow me all the days of my life" (v. 6). Thus, our future even on earth is secure in the reality of His unfailing goodness and mercy. But the eternal future is not only secure, but full of the greatest blessing imaginable, — "I will dwell in the house of the Lord forever." David had not been privileged to build God a house, and though the godly in Israel in a future day will greatly enjoy the house of the Lord in Jerusalem, both David and we shall dwell in the Father's house in glory for eternity. The blessing of this will be beyond our present ability to even understand. What a contrast to "the valley of the shadow of death"!

HIS KINGDOM ESTABLISHED

We have seen that Psalm 22 presents Christ as "the good Shepherd" who gives His life for the sheep, and Psalm 23 portrays Him as "the great Shepherd of the sheep" in His constant care for them in scenes of trial. Now Psalm 24 refers to the time when "the Chief Shepherd shall appear" (1 Peter 5:4), and claims all the earth as His. This psalm therefore clearly refers to what is future.

THE CREATOR AND THOSE WHO DWELL WITH HIM (vv. 1-6)

"The earth is the Lord's and all its fulness" (v. 1). The earth here is distinguished from the world, which evidently indicates that "the earth" or "the land" refers particularly to Israel, while "the world and those who dwell therein" is a wider sphere that includes all nations, for all will bow to the authority of the Lord Jesus when He claims His kingdom.

"He has founded it upon the seas, and established it upon the waters" (v. 2). Naturally, the sea is not a stable basis for establishing anything, but just as God "hangs the earth on nothing" (Job. 26:7), so He is able to do many things we consider impossible. In the day of the glory of the Lord Jesus, there will be such a change in people's relationships that the basis of them will appear to us absolutely miraculous. Thus, God sees fit to overthrow all man's natural thoughts, and show both His amazing power and His matchless grace.

The question is posed in verse 3, "Who may ascend into the hill of the Lord?' This is not a question of entering into heaven, but of entering into the earthly blessing of the Kingdom of the Lord Jesus. The answer is certainly most discriminative. "He who has clean hands and a pure heart" indicates that the hands must be free from works that are evil and the heart must be uncontaminated by evil thoughts. Of course, only God can discern the actual state of the heart, though it will always manifest itself in some way. Similarly, idol worship may be outwardly covered for a time, but cannot remain so. Swearing deceitfully may sound convincing to people, but God knows immediately the falsehood of it, and the deceit will eventually be manifested.

He shall receive blessing from the Lord, and righteousness from the God of his salvation" (v. 5). Blessing is a general term for that which brings happiness to the heart. This comes from God, and so also does righteousness, for we have no righteousness of our own. God gives it on the basis of faith, for faith is counted as righteousness (Rom. 4:5), and faith is "the gift of God" (Eph. 2:8).

"This is Jacob, the generation of those who seek Him, who seek Your face. Selah" (v. 6). the name Jacob is to remind us that Israel has come from Jacob, who fully admits himself to be unworthy of the least of God's mercies (Gen. 32:9-10), but was blessed by the pure grace of God. Whatever Jacob's failures were, he still did seek the face of God.

THE MANIFESTATION OF THE KING (vv. 7-10)

"Lift up your heads, O you gates.! And be lifted up, you everlasting doors! And the King of glory shall come in" (v. 7). The gates of men's hearts have been for centuries closed to the true King of Israel, and the nation Israel has been specially guilty in this regard. What a change will take place when the Lord Jesus comes to assert His own rights! The gates of the city of Jerusalem will be opened wide at that time to receive Israel's true Messiah; and the doors are spoken of as "everlasting." Why? Because He will take His place of supreme authority for eternity: nothing can ever again challenge this King of God's appointment.

"Who is this King of glory?" The answer is clear and decisive: the King, the Lord Jesus, is Jehovah strong and mighty, Jehovah mighty in battle." The reason for asking the question is that men might be challenged to recognize that the Lord Jesus is no less than Jehovah. In fact, the declaration is made the second time, with the same question again asked (vv. 9-10), for the matter is one of the greatest significance. If people will not face this, they are guilty of insulting Jehovah, and the consequences of such unbelief must involve eternal destruction.

GOD'S GRACE THE ONLY RESOURCE OF THE BELIEVER

This psalm is entirely a prayer, except for verses 12 to 15, which is a statement of fullest confidence in the grace of God. Since Psalm 24 has decreed the fact that the Lord Jesus will take His throne over the universe without fail, then it is He who can be addressed in confident prayer as the Dispenser of the grace of God for every occasion.

A FAITHFUL CREATOR (vv. 1-3)

Because the Lord of hosts, the King of glory is so high in His exalted majesty, the psalmist must "lift up" his soul in confidence (v. 1). Just as Thomas called Jesus, "my Lord and my God" (in. 20:28), so David calls Him "Lord" in verse 1 and "God" in verse 2. And since Satan tries hard to make us ashamed of Him, how important that we should pray that He might keep us from being ashamed. Peter succumbed to that temptation because he thought he would never be ashamed. In that measure his enemies triumphed over him, and he wept bitterly. Thank God he was recovered by the grace of the Lord Jesus and later spoke unashamedly and boldly for Him. But if we truly wait on the Lord, He will preserve us from being ashamed. In fact, those who ought to be ashamed are those "who deal treacherously without cause" (v. 3). The day will come when they will indeed be ashamed, though at present they are not honest enough to be ashamed of their evil ways.

CLINGING DEPENDENCE (vv. 4-7)

"Show me Your ways, O Lord; teach me Your paths" (v. 4). This is not a request for even a right way, but for God's own way. We surely cannot learn His ways and His paths anywhere but in His word. Nor can we trust ourselves to learn this rightly apart from God's own leading. Thus, it is added, "Lead me in Your truth and teach me"(v. 5). We need not only to be told God's truth, but we need God to teach us, and His teaching does not involve only instruction, but His disciplining hand to restrain misguided thoughts and to encourage true thoughts. "For You are the God of my salvation: On You I wait all the day.". Salvation from sin is absolutely essential if there is to be any proper relationship to God, and He Himself is the source of salvation.

"Remember, O Lord, Your tender mercies and Your loving kindnesses, for they are from of old" (v. 6). All the past history of Israel has proven this, so that the Psalmist appeals to God's sufficiency as has been evidenced in the past. Of course, God will answer such a prayer as this; and He will answer too the prayer that follows, "Do not remember the sins of my youth, nor my transgressions" (v. 7). Where there is faith that depends on Him, He will certainly not remember against us the sins of our youth, nor in fact will He remember against us our transgressions, though these involve the knowledge of the law that forbids what we have been guilty of.

Thus, though the psalmist prays that God would not remember his sins, he asks, "according to Your mercy remember me." not for the sake of any commendable thing found in him, but for the sake of God's goodness. This surely calls to mind the prayer of the robber on the cross, "Lord, remember me" (Luke 23:43),. For he had first said, "we receive the due reward of our deeds, but this Man has done nothing wrong" (Luke 23:41). He acknowledged that he had no claim upon Christ at all, but depended on His mercy.

GOD ACTING FOR HIS OWN GLORY (vv. 8-14)

We have observed that this section is no longer prayer, but a declaration of the character and actions of God, except for verse 13. Because He is good and upright, He therefore condescends to teach sinners as to His own way (v. 8). Does this not remind us of the words of His enemies in Luke 15:2, "This man receives sinners and eats with them." They would not have said this if he had been a sinner Himself, but they objected to His showing compassion to those they considered did not deserve it. However, though they did not deserve it, He acted according to the goodness of His heart. He was certainly not identifying Himself with their sinful actions, but manifesting the compassion that sought to lift them out of their sinful condition to trust His own pure love and grace.

"The humble He guides in justice, and the humble He teaches His way" (v. 9). The humble are those who take their true place before God, not hiding their sinfulness. Only in such an attitude are people really teachable, and in submission of heart to Him will they learn His way.

He has only one way, "the way of peace," or "the way of the Lord," the way that leads to the glory of God. But He has many "paths," all of which are mercy and truth (v. 10). He may lead one believer in a path of trial and sorrow, another in a path of general pleasantness, but more often in a path that is a mixture of these, and every path He appoints for His saints is attended by "mercy and truth," a great contrast to the hardness and falsehood of, the paths of large numbers of unbelievers. At this time too believers were looked at as "such as keep His covenant and His testimonies." Of course, this was the covenant of law under which Israel was placed in the Old Testament. There were those whose hearts were concerned about keeping this covenant, though certainly not one could keep it perfectly; and therefore, the Psalmist adds his prayer of verse 11, "For Your name's sake, O Lord, Pardon my iniquity, for it is great." In fact, this shows that the Psalmist could not claim to be keeping God's covenant nor His testimonies.

Yet God knew how to pardon the sinner, and rather than expect total obedience to law, He instead led David to say, "Who is the man that fears the Lord? Him shall He teach in the way He chooses" (v. 12). One who fears the Lord will certainly, as in verse 11, confess his sins to Him, and God will honor his giving Him His place of supreme honor. "He himself will dwell in prosperity, and his descendants shall inherit the earth" (v. 13). Of course, the present-day child of God will have higher blessings than this, for we have "an inheritance incorruptible, undefiled, and that does not fade away, reserved in heaven" (1 Peter 1:4). Our prosperity now may not be in temporal blessing, but spiritual prosperity is far better.

"The secret of the Lord is with those who fear Him, and He will show them His covenant" (v. 14). Such a secret is not perceived by unbelievers, but the secret of His presence and blessing is to be enjoyed by those who fear Him. God has hidden such things from the wise and prudent and has revealed them to babes, those who are simply dependent and trusting. "His covenant " in this case apparently does not refer to the covenant of law, for this was known by all Israel, but it must be "the new covenant" that speaks entirely of what God does, not requiring anything but faith on the part of the people.

DEPENDENCE IN TRIAL (vv. 15-20)

Is it not the realization of God's sovereign covenant of grace that causes David's eyes to be "ever toward the Lord?" (v. 15). And this is a great necessity in view of the many snares that are set by the enemy to entangle us. Only the Lord can pluck our feet out of the net.

The prayer of the psalmist becomes all the more urgent as he cries to God to turn Himself to the afflicted and desolate sufferer. The trial drives him to the Lord, as is the reason for all of our troubles. If we are driven to the Lord there will be joy found as a result of the trial. His troubles were enlarged, so that he cries for deliverance (v. 17). It is sometimes the way, that when we seek deliverance, it seems the trouble only increases, but God knows how much we can stand, and will not add more than is necessary for our good. Was there any doubt that God looked upon His affliction and his pain? Not at all. It was God who was measuring it in perfect wisdom. David adds, "and forgive my sins" (v. 18). It is impossible for God to ignore such a prayer.

But his personal condition is not all that troubles him. "Consider my enemies," he says, "for they are many." Our enemies today are not people, but "spiritual hosts of wickedness in heavenly places" (Eph. 6:12) for which we require "the whole armor of God." Their hatred is more cruel than that of all David's human enemies, and their methods more deceitful. Their main object is to undermine faith in the living God, as we see in Satan's first temptation in Genesis 3:1-5, by which Eve was deceived. Every false religion has this seducing character, with evil spirits behind it. If we realize the hatred that is in their smooth talking, we should recoil from it with godly fear.

With real reason then do we need the prayer of verse 20, "Keep my soul, and deliver me; let me not be ashamed, for I put my trust in You." Not only is the preserving of the body a necessity, but more importantly, the preserving of the soul, for Satan's temptations are addressed generally to the soul, seeking to move our emotions to disobey the truth, just as he made Eve to feel that God was not fair in withholding from her something that was "good for food, that it was pleasant to the eyes, and a tree to' to be desired to make one wise" (Gen. 3;6). Let us be always on our guard to see to it that we are not deceived by things that appeal to our feelings. In fact, let us remember to pray that we might be delivered from enemies as those who tempt us in such ways.

THE END IN VIEW (vv. 21-22)

Two characteristics of a believer are seen here as preserving him, integrity and uprightness (v. 21). God is the Author of these. Integrity is the simplicity of honorable motives, and this will guard against the duplicity of evil spirits. Uprightness is a contrast to underhandedness, the firmness of decision in acting rightly. This will not be swayed one way or the other, for one who stands upright does not lean either way. "For I wait for You." Thus, there is no forcing of oneself, but the faith that waits on God to manifest things as they are.

SEPARATION FROM SINNERS

This psalm emphasizes the path of separation from evil, which is at all times vitally important for the believer. Too frequently believers think too lightly of being associated with evil, except in its grossest forms. But we should certainly be on our guard also against its deceitful forms, which are often the subtle and dangerous work of evil spirits.

PLEADING HIS OWN INTEGRITY (vv. 1-3)

It is true that God honors the integrity that honestly honors Him, and He will certainly answer such a prayer as that of the psalmist in verse 1, and will judge in his favor when he knows the prayer is honest, though generally it is wiser for us to appeal simply to the pure grace God rather than base our appeals on our integrity. if we have not been guilty of evil and are accused of it, we naturally desire to be vindicated. Yet even the Lord Jesus was not publicly vindicated while He was on earth, though His resurrection was a perfect vindication from God. David says, "I have trusted in the Lord; I shall not slip." Actually, this could be perfectly true only of the Lord Jesus, for we know that in some things David did slip. though generally God preserved him from serious evil.

In verse 2 he invites the Lord to examine him. One cannot honestly do this if he is careless as to his walk and ways, but David even pleads that the Lord would try his mind and his heart. What was his mind set on? Today we are told, "Set your mind on things above, not on things on the earth" (Col. 3:2). Do we ask the Lord to judge as to whether we are doing this or not? Are we willing to have the desires of our hearts tested by God's measure of wisdom and truth? We should not likely invite this unless we are purposed to "keep your heart with all diligence, for out of it spring the issues of life" (Prov. 4:23).

REFUSING BAD ASSOCIATIONS (vv. 4-5)

When one honestly walks in the truth, the negatives of verses 4 and 5 are to be expected, "I have not sat with idolatrous mortals, nor will I go with hypocrites; I have hated the assembly of evildoers, and will not sit with the wicked." Let every believer separate fully from such evils.

SANCTIFIED TO GOD (vv. 6-8)

We have seen that refusing bad associations is absolutely essential to a walk of faith. It should be evident to any believer that religions such as Mormonism and so-called Jehovah's Witness groups are full of idolatry and hypocrisy, and many other religions are following in the same direction, some not so glaring but nevertheless seductive. Let us be careful to avoid all that dishonors our God and Savior Jesus Christ.

If we are indeed separated from an ungodly world, there is something more positive to occupy us: we are sanctified to God. To enter God's presence our hands must be washed in innocence. This reminds us of Deuteronomy 2:6, where elders of a city near to which a man had been murdered, were to wash their hands to affirm the fact that they no part in the crime. Pilate washed his hands, declaring himself innocent of the blood of the Lord Jesus, but immediately afterward he involved himself in blood guiltiness by giving up the Lord Jesus to be crucified (Matt. 27:24). Thus, his washing his hands was mere hypocrisy. But let us rather be true to fact in figuratively washing our hands, or "lifting up holy hands" (1 Tim. 2:8), that is, displaying works that are clean from any defilement. This is imperative if we are to have any contact with God's altar, which speaks of Christ as the only way of approach to God.

Such approach will be always in a spirit of thanksgiving (v. 7), with the precious exercise of soul to "tell of all Your wondrous works." This being the third section of the psalm, it holds the same significance as the Book of Leviticus in which the praises of God predominate.

Therefore, verse 8 is most appropriate in closing this section, "Lord, I have loved the habitation of Your house, and the place where Your honor dwells." David was not a priest, therefore he could not enter the sanctuary of God, but from the outside he could appreciate the fact that God dwelt in the tabernacle. But today, every believer is a priest (1 Peter 2:5), and even the way into the holiest of all has been opened to us through the veil rent at the crucifixion of Christ, so that we are told in Hebrews10:19-22 to have boldness to enter into the holiest by the blood of Jesus, a wonderful provision for true worshipers. This is significant of our worship being actually in heaven, the place where God's glory dwells. How wonderful therefore to have our hearts lifted high above the earth, into the very presence of God! This is of course the exercise of spiritual discernment, realized by faith alone.

TESTED BY HIS WALK (vv. 9-11)

In contrast to the sacredness of the Lord's presence, the psalmist prays for his preservation from being gathered with sinners and men of blood (v. 9). Indeed, he does not fail the test, for he discerns that mischief is in their hands; even the right hand, which should minister positive blessing, is instead full of bribes to seduce others into evil ways. In the face of this, he is fully purposed to walk in godly integrity, and on this basis asks for God's redeeming grace to deliver him.

THE ASSURED RESULT (v. 12)

Thus, he stands in an even place, solid ground that enables him to stand upright. Nor is he alone, but in the congregation, he will bless the Lord. Thank God He has others who give Him the place of supreme honor, and together their praise to Him will issue in resounding praise forever.

THE HEART'S DEEPEST DESIRE

Though Psalm 26 has indicated that separation to God is the reason for separation from evil, yet its emphasis was more on separation from evil. Now Psalm 27 emphasizes the positive side of separation to God. Psalm 26 began, "Vindicate me," while Psalm 27 begins, "The Lord is my light and my salvation." How much better to begin with the Lord!

THE LORD, THE SOURCE OF ALL BLESSING (v. 1)

Without the light there is no discernment for the path, so that many indeed are those who walk in darkness, not knowing where they are going. But the believer knows Christ as the Light, He who gives understanding, making our way clear before us. "For the path of the just is as the shining light, that shines more and more unto the perfect day" (Prov. 4:18). He is also our salvation, delivering us from our sins by reason of His great sacrifice of Calvary, and from the many difficulties that press from every side. When we have found this to be transparently true, then what reason is there for fear of anything or anyone? Indeed, added to light and salvation is the fact that the Lord is the strength of our life, strength infinitely greater than the combined power of men and Satan. Though our own strength fails us miserably, we may say with Paul, "I can do all things through Christ, who strengthens me" (Phil. 4:13).

PRESERVED IN CONFLICT (vv. 2-3)

A walk of faith in the Lord Jesus will always awaken the opposition of enemies, Satan and people energized by Satan. David found himself often attacked by human enemies, and when simply depending on God, he was enabled to defeat them without real difficulty. Our enemies today are "spiritual hosts of wickedness in heavenly places," that is, Satan's angels who seek constantly to undermine our faith in the Lord Jesus. But if we have on "the whole armor of God" (Eph. 6:11) we shall be enabled to stand against them and defeat their evil intentions. They will stumble and fall.

"Though an army may encamp against me, my heart shall not fear." When all the Syrian army surrounded Elisha's house, he remained in calm peace, when his servant was greatly alarmed (2 Ki. 6:14-15). Elisha prayed to the Lord to open the eyes of the young man (v. 17), who then saw the mountain full of horses and chariots of fire arrayed in protection of Elisha. Does the believer today not have just as protective safeguards against the opposition of evil spirits? There is no reason for our hearts to fear, but rather to always have full confidence in the Lord, however threatening may be the attacks of the enemy.

PREFERENCE FOR GOD'S HOUSE (vv. 4-6)

Above every other consideration, David desired "one thing" of the Lord, and purposed to seek after this, that he might dwell in the house of the Lord all the days of his life. Yet the temple was not built at this time, nor would David be allowed to live in it if it had been built; for he was not a priest. It seems that God gave David a deeper view of the meaning of the house of God than what was merely literal, just as today we know the house of God is the Church of the living God, those redeemed by the blood of Christ and indwell by the Spirit of God. Certainly, now every true believer dwells in the house of God: it is his proper home at all times. In fact, he is blessed far beyond the blessing of the priests of Israel, who were never allowed in the holiest of all, except the high priest once a year. But we are invited to have "boldness to enter into the holiest by the blood of Jesus" (Heb. 10:19). Why? Because His sacrifice of Calvary has caused the veil to be torn from top to bottom, thus opening the way for the entrance of all believers. It is their proper dwelling now.

We may question, if we are living always in the house of God, will we have any time for such activities as gospel work, shepherding, etc., but such things may be maintained while we are in God's house: indeed, everything consistent with the glory of His name has a place there.

But the most important object is to "behold the beauty of the Lord," for this will have the most vital effect on all our service for His sake. Also, when we appreciate His beauty, we shall have questions that can be answered only in His presence. The Lord Jesus, at the age of 12 years was found "in the temple, sitting in the midst of the teachers, both listening to them and asking them questions?" (Lk 2:46).

"For in the time of trouble He shall hide me in His pavilion; in the secret of His tabernacle He shall hide me: He shall set me high upon a rock" (v. 5). David had said before, "all the days of my life:" now he says "in the time of trouble." Do we not learn from this that all the days of our lives are a time of trouble and testing? Because of this we continually need the secret of the presence of the Lord. Different words are used for this: "His temple," "His pavilion, "the secret of His tabernacle." In times of trouble do we seek and find the pure comfort and encouragement of such a hiding place? Linked with this is our being "set on high upon a rock," for in God's presence we shall always find our feet planted on solid ground. In fact, Christ is the Rock, and though we may at times tremble on the Rock, yet the Rock never trembles.

TESTED BUT CONFIDENT (vv. 7-10)

How different is the language in these verses to that of those previously! For instead of praise, it is the language of earnest entreaty in distress. But this is often seen in the psalms, and indeed after one has found unspeakable joy in the presence of the Lord, his heart lifted up to heaven, he will soon be reminded that his feet are on earth, and will find it necessary to be tested as to how fully he had entered into the joy of the sanctuary of God. Thus, Numbers follows Leviticus, for Leviticus introduces us into God's immediate presence, but Numbers is the book of testing in the wilderness, where prayer is a very real necessity. "Hear, O Lord, when I cry with my voice! Have mercy also upon me, and answer me" (v. 7). Such language comes from a distressed heart, and we shall have many occasions of this kind, even after deeply enjoying the blessedness of the Lord's presence. God had said, "Seek my face," for this is the only resource to be trusted in trouble. The heart of the believer answers, "Your face, Lord, will I seek" (v. 80, for he knows there is no other true refuge for him.

David pleads that God would not hide His face from him or turn him away in anger (v. 9). Today the believer knows that God will not do either, though if our condition is that of disobedience, we can expect to find ourselves deprived of practical fellowship with God. But the psalmist reminds God that in the past He had been David's help, and on this basis makes the earnest request that God may not leave nor forsake him. Yet the reality of his faith shines through when he adds, "0 God of my salvation."

This faith is further emphasized in verse 10, "When my father and my mother forsake me, then the Lord will take care of me." There is no evidence that David's parents ever forsook him, but even if this took place, and that he could not depend on his closest relatives, he knew he would still find the Lord reliable. Thus his faith triumphed.

THE WEAK DEPENDING ON THE STRONG (vv. 11-14)

Now David has passed the test, for he has learned that the Lord is perfectly dependable even when closest natural relationships fail. So that he is prepared to truly learn the Lord's way. From whom will he learn this? Only from the Lord Himself, whom he invites to teach him (v. 11). The Lord's way may not be always easy, but in that way alone we can expect to have His sustaining grace and blessing. "Lead me in a smooth path, because of my enemies." This is a path that is plain to faith and in that path alone shall we be fully delivered from the attacks of the enemy.

In God's path too we shall be preserved from the vicious wills of adversaries (v. 12), many of whom had risen up against David, false in their accusations, and virtually breathing out violence. Thus, Satan attempts to put us in fear, and the believer must be on guard continually, to seek the presence and blessing of the Lord. We too, just as David, may easily lose heart if our faith wavers, rather than remembering that we shall "see the goodness of the Lord in the land of the living" (v. 13), not only in heavenly glory, but even now with enemies surrounding us.

How needful and precious is the message with which the psalm closes, "Wait on the Lord: be of good courage, and He shall strengthen your heart; wait, I say, on the Lord!" (v. 14). A spirit of quiet confidence is of vital importance in genuinely waiting on the Lord. Good courage is really only normal for one who waits on the Lord. And thus too the Lord strengthens our hearts when we are naturally weak and helpless. But it was necessary also to repeat the words, "Wait, I say, on the Lord." We shall never lose by obeyimg this injunction.

THE LORD MY ROCK (vv. 1-2)

The first five verses of this psalm are a prayer of supplication; the latter verses a declaration of the Lord's faithfulness. As is usual in the psalms, the first section considers God first, — the Lord the Rock of solid strength, faithful and true (v. 1). David desires the Lord to speak, not to be silent, for if he has no encouragement from God, he might become as those who go down to the put, — not that he would be among them, for he was a believer, but sometimes we might be like the unbeliever because we are not in communion with the Lord in a practical sense.

There is evidence of sincerity in his earnest supplication, crying to the Lord in his distress, lifting up his hands toward God's holy sanctuary. We read in 1 Timothy 2:8 that in the Assembly today men are to lift up holy hands, without wrath and doubting. This is more than simply literally lifting up the hands, but having a character that is expressed in works of holiness, for if our hands are stained by questionable works, our prayers will also be badly affected. If one prays publicly and his works are known to be bad, how can anyone have confidence in his prayers? Similarly, in praying toward God's holy sanctuary, a sense of God's holiness should certainly be impressed on our souls, so that our prayers should be without hypocrisy.

DELIVERANCE FROM THE WICKED (vv. 3-4)

When one is transparently honest in his prayers, then the hypocrisy of the wicked become abominable to him, so David pleads, "Do not take me away with the wicked and with the workers of iniquity, who speak peace to their neighbors, but evil is in their hearts" (v. 3). How can a true believer endure an association of this kind? Sadly, sometimes believers may be deceived by the smooth words and speeches of a deceiver, as was the case with Gedaliah when Ishmail came to him (Jer. 40:8). Johanan warned Gedaliah that Ishmael planned to kill him, but Gedaliah refused the warning and was soon murdered (Jer. 40:13-16; 41:1-2). If Gedaliah had prayed as David did in this psalm, he might have been preserved from an untimely end. We may excuse ourselves from responsibility on the ground that someone deceived us, but if a believer is deceived, it is his own fault, for communion with the Lord will preserve from all deception.

David asks that the wicked may bear the results of their ungodly deeds and according to the wickedness of their objectives. In our own day of grace, we may not pray for such judgment on enemies, but rather that they may be saved, but when the day of grace has ended, the godly remnant of Israel will then rightly plead for the judgment of the ungodly, for it will be right then to ask that God will render to them what they deserve (v.4).

CLEARLY MANIFESTED AS ENEMIES OF GOD (v. 5)

Though God has borne long with evil doers, patience is not indifference, and patience must eventually give way to awesome judgment, when once the evil is exposed as being altogether incurable. The Great Tribulation will bring clearly to light the determined guilt of mankind, the stubborn rebellion that refuses every advance of kindness. Men will have no regard for the works of the Lord nor the operation of His hands. Since they reject every effort on His part to build them up, the only alternative is to destroy them. Does this mean He is no longer a merciful God? Not at all! Rather, it is mercy on His part to act in judgment against evil: it is mercy that relieves His creation from the tyranny of wicked men — men who despise mercy as though it were weakness.

THE EXPERIENCE OF THE FAITHFUL (vv. 6-7)

In contrast to the destruction of the ungodly, the believer is greatly blessed by the Lord, who has heard the voice of his supplications and in quiet confidence of faith recognizes the Lord as his "strength and shield" — strength by which to meet the attacks of the enemy, and a shield of perfect protection. Simply trusting in Him, the psalmist says, "I am helped" (v. 7), so that he greatly rejoices and his heart expands with singing praise to the Lord.

THE WEAK WITH THE STRONG (vv. 8-9)

Thus the soul of the psalmist quietly settles down in the assurance of the strength of God being his resting place, as we see both the strength and refuge in verse 8, and it is specially the refuge of His Anointed, that is, the Lord Jesus, the Representative of His people, as David was the representative of Israel in his time. In lowly confidence he depends on God to save His people (v. 9) and bless His inheritance, for His people are His inheritance. As well as saving, he desires shepherding for them, the guarding, guiding, encouraging of His hand; and their being sustained without fail. Thus, the psalm comes to its close with the confidence that God will graciously shepherd His flock and bear them up forever. This is manifestly accomplished in the person of His beloved Son.

In this psalm the storm of God's coming judgment is dramatically emphasized, His voice of awesome majesty bringing everything into submission to Him.

THE LORD EXALTED ABOVE ALL (vv. 1-2)

Those mighty on earth are bidden to give glory to the One who is infinitely mightier than they. Glory and strength belong to Him, and the day is coming when this will be fully acknowledged by all the great ones of the earth, who will then give to the Lord the glory due to His name, for they have for centuries ignored the glory to which His creation bears unmistakable testimony. But then only will they have learned to "worship the Lord in the beauty of holiness." In the past, holiness has been far from men's minds, and if there is no understanding of God's holiness there can be no true worship; for holiness involves the love of what is good and hatred of evil, and it is beautiful only to those who recognize its character.

HIS VOICE OF AWESOME POWER (vv. 3-9)

In the millennial age the voice of God will be heard with no uncertain sound "over the waters" (v. 3). The surging might of the ocean's waves will be no match for the overpowering voice of God. The waters symbolize "peoples, multitudes, nations and tongues" (Rev. 17:15), and all of these will be subdued by the voice of the Son of God, who, as the God of glory, will speak like thunder. While on earth, He did not need to speak like thunder to subdue the raging sea, but with calm simplicity, saying "Peace, be still" (Mk. 4:39), and there was a great calm. But the nations of earth will require a voice of thunder before they are ready to listen to the Lord Jesus, and He will make them feel their utter impotence then. For His voice is powerful (v. 4) and full of majesty, as will be proven then for all creation to recognize.

"The voice of the Lord breaks the cedars, yes, the Lord splinters the cedars of Lebanon." The cedar is a majestic tree, and speaks of the elite of mankind in their proud exaltation; but the Lord by His voice breaks them down, as indeed He will humble all the pride of man. Verse 6 shows that the Lord has not been speaking of the literal cedars in verse 5, for he makes them "skip like a calf," showing that man's pride will be exchanged for a willing response to the sovereign work of God. Lebanon and Sirion also will be the subjects of God's gracious and powerful dealings, responding as a young wild ox, though they are outside the bounds of Israel, therefore spoken of as "wild".

"The voice of the Lord divides the flames of fire" (v. 7). He knows exactly how to bring His fiery judgments upon every object of judgment in such a way as to meet the condition. For His judgment is perfectly discriminating, dividing between one and the other in clear discernment of what measure of judgment is appropriate in every case.

"The voice of the Lord shakes the wilderness; the Lord shakes the wilderness of Kadesh" (v. 8). The name Kadesh means "apartness," but however one may isolate himself. even in a lonely and desolate wilderness, there will be no escape from the judgment of God in the coming day. Some may claim to be "neutral," but God will show that none can be actually neutral, rather that they are either for Him or against Him. They will indeed be shaken by the voice of the Lord in that day.

But beautifully, it is added, "The voice of the Lord makes the deer to give birth" (v. 9). The same voice that judges the ungodly has power to give life to the deer, and of course by implication to every soul who submits to His sovereign government. Besides this His voice "strips the forests bare." Does this not remind us that "all things are naked and open to the eyes of Him to whom we must give account?" (Heb. 4:13). When one is born again, he welcomes this exposure to the eyes of God, though such stripping is not so welcome to the unbeliever. It may seem strange that added to this is the statement that "in His temple everyone says 'Glory!'" But when our hearts are truly laid open before God, we shall so value the sanctity of His presence — His sanctuary — that we shall respond with glad rejoicing, to glorify the One whose voice accomplishes great things.

THE SUBLIME OUTCOME (vv. 10-11)

The majesty and dignity of the Lord is now emphasized, His sitting enthroned at the Flood. Just as he was in perfect control in regard to the flood of Noah's day, so he will sit enthroned when the awesome flood of God's judgment sweeps over the whole earth at the time of the Great Tribulation (v. 10). He will sit as King forever, subduing everything before His face.

Yet, while He alone gains the victory, He will not enjoy it alone. Rather, He "will give strength to His people" (v. 11). They will have found by painful experience that they are pathetically weak, but in depending on the strong One, they will find wonderful strength; and He will also "bless his people with peace." What marvelous peace, after centuries of trouble! Today the whole world is crying out for peace, but it has eluded them because they have refused the one Prince of Peace, the Lord Jesus.

No history is given us of "a song at the dedication of the house of David," so it is a question of what house this refers to. If it refers to the house of God, it could not be the temple, for it was built by Solomon, not David. But it is a song of thanksgiving, primarily for God's grace to David, but with some shining through of the exercises of the Lord Jesus in His trial of faith.

GOD HIS SUFFICIENCY (vv. 1-3)

David had many enemies, but found the Lord perfectly faithful and dependable in lifting him up above every hostile activity, not allowing his foes to rejoice over him (v. 1). Yet, it was not as though the Lord's goodness was automatic, rather it was enjoyed as a result of David's crying out in prayer (v. 2); for it is only then that he says, "And You healed me."

Thus, he adds, "0 Lord, You brought my soul up from the grave; You have kept me alive, that I should not go down to the pit (v. 3). He had no doubt felt himself swallowed up in death, though he was not literally dead, but was kept alive rather than being brought down to Sheol. But the Lord Jesus was not saved from dying, for it was necessary that he must die for the sake of others; but He was saved "out of death" (Heb. 5:7), His body brought up from the grave. This followed His "offering up prayers and supplications with vehement cries and tears," as indeed was true in the garden of Gethsemane (Mk. 14:32-39).

WITNESSING IN SONG (vv. 4-5)

The knowledge of the glory of God gives rise to a testimony of praise and thanksgiving (v. 4). But this is true only on the part of saints, for the ungodly world understands nothing of the true greatness of God.

Moreover, there is a special reason for giving thanks, that is, at the remembrance that He is supremely holy, loving what is good and hating evil. This cannot be appreciated by the ungodly, for they love to do evil and "despise those who are good." But when one is born again this is changed completely, and holiness becomes a most precious gem for which to thank God unfeignedly.

"For His anger is but for a moment" (v. 5). Certainly, holiness requires anger against sin, but that anger is limited by the grace of the heart of God. Comparatively, it is only "for a moment," but His favor (or grace) 'is for life," that is, with no limitation. Precious, eternal favor!

Just as God's anger is but for a moment, so "weeping may endure for a night." The night of the Lord's absence from the earth, through which even today the saints of God must pass, is a time of trial of faith that may cause weeping. How much more so the night of the Great Tribulation, which will cause unspeakable sorrow and weeping to the godly in Israel.

"But joy comes in the morning." This will be wonderfully true for Israel, when the Sun of righteousness shall arise with healing in His wings" (Mal. 4:2). The dark night will give place to the brightness of the coming of the Messiah of Israel to bless his people with the light of the perfect day. For believers today, it is the night of Christ's absence, when there are many trials of faith that may cause weeping, but the rapture will introduce the joy of the new beginning of another day. Wonderful prospect!

THE NEED OF CORRECTION (vv. 6-9)

How common it is that prosperity seems to encourage us to make our prosperity our confidence, to such an extent that we are sure we "shall never be moved." it is the same principle that animated the rich man of Luke 12:16-21, who said, "Soul, you have many goods laid up for many years; take your ease; eat, drink, and be merry." yet the very day he so spoke, the Lord told him, "Fool! This night your souls will be required of you."

In fact, the psalmist recognized that it was God who had made his mountain to stand strong (v. 7), and evidently because God had done this, he thought that now he was secure in his prosperity. But though God had done it, this did not mean that he was no longer in need of constant prayer and dependence on the Lord Himself. Thus, we may too easily deceive ourselves! Because of this lack of dependence, we are told, "You hid Your face, and I was troubled." The Lord is always jealous of our affectionate communion, and if we neglect this genuine communion He will see 'to it that we are troubled by the hiding of His face. Thus, we are troubled enough to "cry out to the Lord" (v. 8).

Such an experience also reminds us that there is merely a step between us and death, and the question arises, "What profit is there in my blood, when I go down to the pit? Will the dust praise You? Will it declare Your truth?" (v. 9). It is natural to think this way, though having the knowledge of Christ raised from the dead surely changes our viewpoint greatly, so that the fear of death is taken away. Also, if we consider this verse with Christ as its Object, the profit in His blood is infinitely great beyond our understanding. Though brought down to the "dust of death," He is now exalted above all heavens.

A TRIUMPHANT EXPERIENCE (vv. 10-12)

This experience is triumphant because it begins with an earnest prayer, "Hear me, O Lord, and have mercy on me; Lord, be my helper".

(v. 10). There is no question as to God's answer, so that David speaks confidently, "You have turned for me my mourning into dancing: You have put off my sackcloth and clothed me with gladness" (v. 11). David's mourning was not only because of the oppression of enemies, but because of his own failure, yet the grace of God surmounted this, not only to give relief, but to fill him with joy and gladness. The sackcloth of sorrow and humiliation was exchanged for the beautiful clothing of gladness.

The end result of this is beautifully appropriate too. The lips of the psalmist are opened to sing praise to the Lord his God (v. 12). Is this not always the proper result of all true experience? — a wonderful contrast to being silent in mere self-commiseration. "0 Lord my God, I will give thanks to You forever." This is no mere temporary, passing experience, but eternal. Blessed consideration!

DELIVERANCE FROM THE ENEMY

This psalm will have its special appeal to godly Israelites who pass through the Tribulation, because of the many enemies who will threaten them; yet believers today have spiritual enemies — spiritual hosts of wickedness in heavenly places, and it we realize the dangers of their constant subtle attacks, we shall much more appreciate the importance of such prayer as characterizes this psalm.

Since David puts his trust in the Lord, not only trusting Him for certain needs, but as it were depositing his trust in Him as a settled matter, then there is no reason whatever to be ashamed (v. 1). In fact, he can appeal to the Lord's righteousness for his deliverance, not simply to His grace, for it is an unrighteous thing for the enemy to attack one whose trust is in the Lord. He takes the lowly place, asking the Lord to "bow down" His ear to him (v. 2), realizing it is condescension on God's part to even listen to David. He wants a speedy deliverance from God, his Rock of refuge, and we know God will not delay this longer than necessary, but will act in His own time and way.

David's confidence is in the Lord as his rock and his fortress. The rock is the solid basis of his very existence, and the fortress is his all encircling defense. "Therefore, for Your name's sake, lead me and guide me." David does not ask this for his own sake, but for the sake of the name of the Lord. Since the Lord alone is his rock and fortress, this is reason for his confidence in God to go before him as Leader and to guide him also as he goes on his way.

DEPENDENCE (vv. 4-6)

Depending on the Lord as his stronghold, the psalmist pleads to be delivered out of the net secretly laid for him by enemies. We too need to be preserved from the wiles of the devil (Eph. 6:11), with which he seeks to entangle the saints of God, and we shall be preserved if we honestly depend on the Lord. "Into Your hand I commit my spirit" (v. 5). This was true even while David was living; but the Lord Jesus said the same words as He was about to die (Luke 23:46). His body went to the grave, but His spirit departed into the presence of God. Just as truly as God cared for the spirit of the Lord Jesus at that time, so He cares for the spirits of the all His saints at all times, this being absolutely true since He has redeemed us, that is, He has set us free from the bondage of sin. The means of His doing this is not told us here in the Old Testament, but we know it is by the precious blood of Christ (1 Peter 1:18-19). Then it is added, "0 Lord God of truth." In His redeeming us, there was no compromising of truth, but the truth was perfectly carried out in this great work.

Those who have the opposite character of observing lying vanities (or worthless idols) are anathema to the godly, and this will be specially emphasized when the lie of the antichrist is being pressed upon the people in the tribulation. However, with steadfast decision the psalmist says, "But I trust in the Lord."

PRESERVED AND BLESSED (vv. 7-8)

Dependence rightly leads to rejoicing in the preserving mercy of God — God who has observed the troubles of His servant and has understood his adversities, not allowing him to be shut up to the will of his enemy, but on the contrary, setting his feet in a large place. The enemy seeks to bring him into bondage, but God gives him wonderful liberty. For Israel the large place will be blessing in the millennium. But for the Church of God the large place is that of heavenly places in Christ Jesus." Blessed liberty indeed!

THE BITTER TRIAL OF FAITH (vv. 9-13)

As is often the case in the Psalms, the end in view is seen as accomplished (in verses 7 & 8) before the way to that end is shown us. What an encouragement to faith! Now we see that the way to that end is a severe test of faith. God does not minimize the feelings of His own in passing through the furnace of affliction, and the psalmist cries out for the mercy of God. He is so troubled his eye wastes away with grief (v. 9). Both his soul and his body feel the excessive weight of deep affliction. At times the body may suffer when the soul is not affected, or the soul may suffer when the body does not, but when both are afflicted the anguish becomes excruciating.

No doubt the time seems longer than it is to the sufferer. He speaks of his life spent with grief and his years with sighing (v. 10). In contrast to this Paul writes, "Our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory" (2 Cor. 4:17). Very likely Paul's suffering was just as severe as that of David, but his eyes were fixed on the glory, not on present experiences, so that his heart was lifted high above his afflictions. This always makes the sufferings seem light and less protracted. However, the psalmist speaks of his strength failing because of his iniquity, Paul knew something of this when he wrote Romans 7, but this was no longer true of him when he wrote 2 Corinthians, for then he knew that the question of his iniquity had been settled by the sacrifice of Christ. But the remnant of Israel will experience this distress during the tribulation, and especially in realizing their guilt in having previously rejected and crucified their Messiah.

At that time they will find themselves exposed to the contempt of many enemies, but also even of their neighbors and acquaintances (v. 11). For when taking a stand for Christ, the true Messiah, they will incur the bitter anger of their own Jewish friends and neighbors as well as the enmity of Gentile unbelievers. Even those who saw him outside would keep away from him, not wanting to be seen with one who was on the side of God's Messiah. "I am as a dead man out of mind" (v. 12). Such loneliness of exercise is surely painful; but how true this is concerning the Lord Jesus, whom the world considers as dead, in spite of every clear testimony that He is raised and glorified.

The psalmist says he was "like a broken vessel," unfit for any use. But of course, he is simply expressing his feelings, for the Lord makes all His own fit for His own use. "For I have heard the slander of many; fear is on every side" (v. 13). But while hearing such slander, there is no reason for the believer to listen to it. How much better to have his ear tuned to listen to the voice of the Good Shepherd, the voice that will have the final say, no matter how bold and forceful are the voices of the ungodly, — no matter how they take counsel together, thinking that the power of numbers will thwart the power of God! Indeed, though their plotting may result in the taking away of the believer's life, that victory will be short-lived, as is wonderfully proven in the history of the Lord Jesus, crucified by men, but raised by the power of God.

SECURE IN THE HAND OF GOD (vv. 14-18)

He has spoken of the ungodly and their evil scheming. Now the psalmist says, "As for me" Whatever men may do or be, he will simply trust in the Lord (v. 14), being persuaded, "You are my God." When this is so, what are all the enemies? "My times are in Your hand" (v. 15). To know this surely gives quiet peace in the midst of whatever circumstances, with the true confidence that his prayer will be answered, "Deliver me from the hand of my enemies, and from those who persecute me."

"Make Your face shine upon Your servant" (v. 16). This is just what God has done in the sending of His Son into the world, "for it is the God who commanded the light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4:6).

For us today, having this treasure in earthen vessels, we have no reason to be ashamed or discouraged. Rather, with all confidence and boldness we call on the name of the Lord (v. 17), while those who are ignorant of His grace may well be ashamed and be reduced to silence in the grave. For there are many who do not hesitate to indulge in brazen falsehood, and their lying lips will be put to silence, however proudly, insolently and contemptuously they speak against the righteous.

A SONG OF VICTORY (vv. 19-24)

The heart of the psalmist expands with purest joy in contemplating the perfection of the victory the Lord has gained over every enemy on behalf of those who fear Him. There is no measure of the greatness of God's goodness which He has laid up for those who trust Him, "in the presence of the sons of men" (v. 19). There is no reason to hide from the sons of men the fact that we trust the Living God: It should in fact be evident in all our conversation and conduct. Yet God will hide believers in the secret of His presence from all the scheming plots of men. Why is this secret? Because the world does not understand it. Outside of that secret place is "the strife of tongues," the bitter, conflicting arguments of those who depend on their own empty reasoning.

More than this, the secret place is "a strong city" in which the Lord has shown His marvelous kindness (v. 21). There is no possibility of the enemy penetrating the walls of this city, though the psalmist had thought for a time that he was cut off from before the eyes of the Lord. But that fear was only brief, for God heard the voice of his supplications (v. 22). In His own time God always triumphs.

Therefore, he urges all saints to love the Lord (v. 23). Do they not love Him without being told to? Yes, of course, but the heart of the psalmist evidently desires that love to express itself more and more fully. The New Testament tells us, "We love Him because He first loved us" (1 Jn. 4:19), so that the more we enjoy His own love for us, the more will our love toward Him be expressed. "For the Lord preserves the faithful, and fully repays the proud person." The godly are preserved and fully delivered from the pride of those who would oppress them, who then find themselves bearing the bitter results of their pride. Since all is brought under the Lord's gracious control, it is surely fitting that believers are told, "Be of good courage, and he shall strengthen your heart, all you who hope in the Lord" (v. 24). Thus, the Lord gives the victory and in so doing identifies Himself with his own.

CLEANSED AND BROUGHT TO GOD

This is the first of the "Maskil" psalms, of which there are thirteen altogether. Maskil means "giving instruction," and Psalm 32 deals with the proper relationship of the individual established with God. We can expect the other Maskil psalms to proceed from this point. In order, these are Psalms 42, 45, 52, 53, 54, 55, 74, 78, 79, 88, 89 and 142.

HAPPINESS — RIGHTEOUSNESS IMPUTED (vv. 1-2)

David was well qualified to write on this important subject. He does not say, "Blessed is he who keeps the ten commandments," for this would allow no blessing for anyone. But when he was faced with his own sin, he finally broke down in confession, and was assured by God through the prophet Nathan that his sin was forgiven (v. 1). Indeed, his sin was also transgression, the breaking of a known law, so that he had no semblance of excuse. It was no sin of ignorance: in fact, it was more serious than transgression: it was iniquity. Sin is positive, transgression is comparative, but iniquity is superlative; and David's guilt was absolute wickedness. Our greatest difficulties do not come from sins of ignorance, but from deliberately doing what we know is sin. yet one of the most difficult matters for us is to candidly confess our guilt.

However, verses 1 and 2 speak first of the blessedness of forgiveness, that is, of God's work of grace, before speaking of David's miserable experience. It is God who forgives, God who covers sin, in contrast to the natural efforts of men, of whom we are told, "He who covers his sins will not prosper, but whoever confesses and forsakes them will have mercy" (Prov. 28:13). Though David had not been taught the means of having his sins covered, yet God covered them by virtue of the one sacrifice of Christ on Calvary, which of course was well known to God in advance.

Though there could be no denying the fact of David's dreadful guilt, yet the Lord in marvelous grace did not impute iniquity to him (v. 2). Certainly the only way this could be true was by the Lord Jesus bearing that iniquity in His great sacrifice, and elsewhere we read that instead of God imputing iniquity to believers, He imputes righteousness to all "who believe in Him who raised up Jesus our Lord from the dead" (Rom. 4:22-25).

But it is important also to observe a qualification of this matter: "and in whose spirit there is no guile." This contrasts with the deceit of attempting to cover up our sins, for it involves a frank, honest facing of our guilt before God, that is, being laid bare in His sight. The Lord Jesus spoke of Nathanael as one "in whom there is no deceit" (in. 1:47), indicating that he was not guilty of covering up his sins.

CONFLICT AND DELIVERANCE (vv. 3-5)

But David had been guilty of serious deceit, and refers to this in verse 3. He had kept silent, not confessing his sin to God; but God laid on his heart a virtual unbearable burden. How could his conscience rest when he had been guilty of adultery and murder? Being king, he could slip out of this stigma before the people, but he could not avoid having to do with God. His bones, the very framework of his body, he felt to be growing old through his long, protracted groaning. Both day and night he felt God's hand laid heavily on him (v. 4), so that his strength was dried up as "the drought of summer."

Added to this verse is the word "Selah," that is, "pause and consider." For it is not David alone with whom God works in this way, but every believer should seriously consider it when God uses means of bringing to our attention any act of disobedience, so that we might face it in honest confession.

Finally, David says, "I acknowledged my sin to You, and my iniquity I have not hidden." Actually, he did not do this until God sent Nathan the prophet to him, to tell him a parable of a rich man who had mistreated a poor man (2 Sam. 12:1-4), and David pronounced the sentence of death against the man. Nathan told him, "You are the man!" (v. 7). Thus, David knew that justice would require his death, and was broken down in sober confession before God. There was no sacrifice provided in Israel for such a sin, as David intimates in Psalm 51:16, and being cast only on the mercy of God, he says, "The sacrifices of God are a broken spirit, a broken and a contrite heart You will not despise" (v. 17). Therefore, he could say with full confidence, "You forgave the iniquity of my sin." Again, the word "Selah" is added, for we are to pause and consider the marvel of God's grace in His full and free forgiveness of a repentant sinner.

GOD HIS SANCTUARY (vv. 6-7)

But God does not merely forgive a sinner and leave him to himself. Rather, God becomes a sanctuary where one may find refuge from himself and his sinful tendencies. He may pray in simple confidence to the God who has forgiven him "in a time when You may be found," that is, in a time when the heart of the sinner is laid bare before Him. And he finds God's presence a wonderful protection from "the floods of great waters," the judgment that is naturally incurred through man's sin. God has become his hiding place: God will preserve him from trouble, and surround him with songs of deliverance, in fullness of joy Selah!

INSTRUCTION FOR THE WAY (vv. 8-9)

Just as Numbers follows Leviticus, so we should be prepared to walk on earth in obedience to God when wie have been so greatly blessed in His presence (as Leviticus teaches). Thus, the secret place is followed by the place of testimony. We may fully depend on the One who has blessed us, to guide and direct us aright. He promises this, that he will instruct and teach us in the way we ought to go (v. 8). Though we see no observable means of His guiding, yet He will guide us with His eye, a symbol of the leading of the Spirit of God. A master may only look at his servant, and the servant discerns by the look in his master's eye just what he wants. So we should be so accustomed to obey the Lord that in being near to Him we shall discern His will.

If we lack in this discernment, is it not because we are like the horse or the mule? (v. 9). These have to be controlled by a bit and bridle, for the horse may be too anxious to rush forward and the mule too stubborn to go when it should. Thus, we may too easily depend on our own instincts, whether to be too forward or too backward, instead of simply depending on the Lord. When once we have learned by experience the natural wickedness of our own hearts (as David had to learn by experience), how can we ever trust our own instincts for anything? This would be to lapse back into confidence in the flesh, which has already proven so futile.

REAPING WHAT HAS BEEN SOWN (vv. 10-11)

This is the fifth section of the psalm, — a Deuteronomic lesson. The result of the life of the wicked is "many sorrows" (v. 10). While the godly may have trial and sorrow, yet this is wonderfully tempered by exceeding joy which God gives even at times of deepest distress. We may sorrow, but not as those who have no hope, whose sorrows can never be relieved unless they turn in faith to the Lord Jesus. "But he who trusts in the Lord, mercy shall surround him." How good to recognize that mercy constantly surrounds us, guarding us from the deceitful attacks of the enemy. Indeed, in the measure in which we trust the Lord, so we shall find ourselves protected by His mercy. Thus, the simplicity of faith in Him brings marvelous results.

Well might we therefore respond to the sweet invitation, "Be glad in the Lord and rejoice, you righteous; and shout for joy all you upright in heart" (v. 11). Thus, the psalm begins with the assurance of forgiveness, then adds the assurance of God's preserving the believer from trouble, and of teaching him in the way he should go, with deepest joy resulting.

JOY SUSTAINED FOLLOWING REPENTANCE

This psalm shows that the results of true repentance are lasting, for such results give a true view of the greatness of God and his having all things under His sovereign control. Thus, God having been given His true place, there is every reason for unfailing joy and refreshment of heart.

GOD ALONE EXALTED (vv. 1-3)

Just as Psalm 32 ended with rejoicing in the Lord, so Psalm 33 begins in the same strain (v. 1). Should joy with us be merely temporary? This might be true if we had no solid, lasting basis for joy, but the believer is told, "Rejoice in the Lord always: Again, I will say, Rejoice" (Phil. 4:4). For his joy is based upon the Lord, who has marvelously worked to bring about eternal blessing to those who repent of their sins and trust this One who is absolutely faithful. "Praise from the upright is beautiful." Praise from the deceitful is empty flattery, but from one whom God's grace has made upright, praise issues from the heart, and God counts it beautiful.

Thus, praise honors God above all. Why is the harp mentioned here, or an instrument of ten strings? (v. 2). Because praise has a wide range of harmonious melody. The low notes are necessary to accompany the high ones. Even in the areas of lowest experience of sorrow and distress there may be true, heartfelt exultation. All the notes in between are necessary too to provide a sweet harmony of praise and adoration to Him who is worthy of far more than all the honor the whole universe can give. Thus there is a wonderful range of material in the Word of God concerning the Lord Jesus in all His relationships, His character and His many works, to move our hearts in adoration, both in personal worship and collective worship, including the breaking of bread.

Also, it is added, "Sing unto Him with a new song; play skillfully with a loud noise" (v. 3). This anticipates the millennium, when Israel will find reason far beyond the Old Testament for singing. The new song will however be sung before that time in heaven (Rev. 5:9), because of the great number from all nations who have been redeemed by the precious blood of Christ. It will be newly sung in heaven, though it is even now sung by believers on earth, members of the body of Christ, who delight now in singing the song of redemption (Col. 3:16). In heaven angels had never sung that song, for they needed no redemption, but when Christ brings His many saints to glory, that song will break forth there as never before.

WITNESSED BY GOD'S WORD AND WORKS (vv. 4-9)

"For the word of the Lord is right, and all His work is done in truth" (v. 4). These are absolutely reliable witnesses to encourage our adoration of His person. To know God's word is always right is a precious basis indeed for faith, and to know that all His work is done in truth surely encourages us to turn away from the works of men to have unshaken confidence in the One who acts in perfect truth.

More than this, "He loves righteousness and judgment" (v. 5). He is not a Mere judge who acts in righteousness, but He does so because He loves this. There are some who act rightly out of a sense of duty merely, but surely every believer should follow the example of the Lord Himself in loving righteousness and proper judgment. It is because of this pure love that "the earth is full of the goodness of the Lord." This will be fully true in the millennium, though not yet.

But verse 6 goes back to the beginning of creation, "By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth." Even the heavens, — space itself — is a creation of God, created simply by His word; and the billions of stars created also by the breath of His mouth. We may feel that it must have taken ages of work for God to bring about the creation of so vast a number of heavenly bodies; but He speaks of it only as a mere matter of expelling His breath!

The way in which God has designed the earth — our present habitation — is amazing also, for over 70% of the earth's surface is water, yet it does not overflow the land. God gathers the waters together, for all the seas connect with one another. It is as though God designed the earth in such a way that it formed storehouses for the waters to be laid up (v. 7).

These marvelous facts surely call for the deep consideration of all mankind (v. 8), to cause us to fear the Lord with reverent awe and admiration. "For He spoke, and it was done; He commanded and it stood fast" (v. 9). All the visible creation was brought into being momentarily, just by the voice of the Lord. It was no process, but immediate creation. Scientists have recently advanced the theory of the big bang" to explain the suddenness of the appearance of matter, but they have no idea of what it was that exploded to cause the big bang. Yet we need not think there was any noise that accompanied God's word when He created all things momentarily.

TRUTH REALIZED (vv. 10-12)

Having established clear witness, the Lord shows that His counsels are to be realized for what they are: all opposition to them is rendered impotent. The counsel of the nations is brought to nothing, the plans of mere men being exposed as those of mere men, and brought to nothing (v.10). For God's counsel stands forever, His plans outlasting all generations (v. 11).

Verse 12 refers plainly to Israel, the nation whose God is the Lord, the people He has chosen as His own inheritance. Of course, there are those who criticize His choice of such a nation — a nation that has failed so badly since He has chosen them. People take up the objection that God must not have known how evil the nation would prove to be. But of course, God knew perfectly well. What other nation would have proven better? Not one! For all are the same as Israel as regards their sinfulness (ro. 3:9) Why did God then choose them? Because He is God and has a right to choose whom He will. Though they have failed, yet He will restore them amazingly, and they will indeed be greatly "blessed." Also, other nations will be blessed through Israel, for God’s power and wisdom will accomplish marvelous things.

THE WEAKNESS OF THE CREATURE (vv. 13-17)

Though in His counsels God brings His own to a place of highest blessing, yet He also looks down from heaven to see and take full account of the condition and needs of the inhabitants of the earth. That condition is one of utter weakness and of dependence on power high above the earth (vv. 13-14)). But it is He Himself who fashions their hearts, everyone in a different way (v. 15), yet all utterly dependent. For the very activities of people's hearts are just as diverse as the appearance of their faces. But all their works too, which are their own responsibility, He fully considers. Indeed, it will be their works for which even unbelievers will be called upon to give account at the Great White Throne (Rev. 20:11-12).

History confirms what the word of God declares in verse 16, "No king is saved by the multitude of an army." While "the Syrians filled the countryside," and Israel encamped "like two little flocks of goats" (1 Ki. 20:27), the Lord told Israel He would deliver the great army into their hand (v. 28), and Israel killed 100,000 foot soldiers, so that Ben Hadad, king of Syria, was far from being saved by his own great army. He went into an inner chamber to hide ((v. 30). This is only one of many occasions that prove the truth of this verse.

Just as a mighty man has confidence in his own strength, which in the long run fails him, so he may also trust the strength of a war horse, but this is a vain hope, for eventually he will find even the great strength of the horse to fail him. So people choose many methods of self-defense which only prove to be useless in preserving them, because they are not depending on their Creator. But we all seem to be very slow in learning this most elementary lesson, that the strength of the creature in any form is pathetically weak and we require the strength of God to preserve us.

THE WEAK DEPENDING ON THE STRONG (vv. 18-22)

Though no deliverance is found in verses16 and 17, how blessed is the change in these following verses. Why? Because "the eye of the Lord is on those who fear Him" (v. 18). This is the type of fear that drives them into His presence, and His eye of perfect discernment both inspires and approves them. For their hope is not in His justice, but in His mercy. It was this that Jacob depended on when he prayed, "I am not worthy of the least of all the mercies and of all the truth which You have shown Your servant" (Gen. 32:10). Can God possibly ignore such a prayer? No: He delights in the confessed weakness and failure of a believing heart and His mercy is fully extended to them.

It is He alone who delivers their soul from death and keeps them alive when they have no apparent means of sustenance (v. 19). Thus, He is both our Savior and our Preserver. Therefore, when one realizes his own abject weakness and depends rather on the strength of God, he may rightly use the language of the apostle Paul, "when I am weak, then I am strong" (2 Cor. 12:10).

If we really depend on God, then we shall not be in a rush to get the answers we deeply need, for His wisdom works together with His power. He may wisely delay an answer to our problems, and therefore it is essential that we learn well the lesson, "Our soul waits for the Lord" (v. 20). In order to prove His power, we must learn to quietly wait for His wisdom: in this way He sees fit to test the reality of our faith, then He proves Himself to be our help to enable us and our shield to protect us.

How rightly it follows then that "our heart shall rejoice in Him" (v. 21), for this joy is the result of trusting in His holy name. And in bowing to Him the psalmist asks for what he has confidence that God will answer, "Let Your mercy, O Lord, be upon us, just as we hope in You." This hope is not in any way doubtful, but a hope "sure and steadfast" (Heb. 6:19), that is, the confident anticipation of future unfailing blessing; and His mercy is the compassion of His care in all our present circumstances.

THE LORD WITH US, GOVERNING GRACIOUSLY

The occasion of this psalm was a painful one in David's history. He had feigned himself to be insane to escape possible hard dealings from the Philistine king. Being in the wrong place, he resorted to wrong actions, but he no doubt had confessed and judged this failure before God, or he could not have written in the way he did in this psalm. While God in His wise government, dealt faithfully with David in making him feel the shame of what he had done, at the same time He showed the grace of His heart in drawing him to bless the Lord.

THE LORD WORTHY OF PRAISE (vv. 1-4)

"I will bless the Lord at all times" (v. 1). At the time he was deceiving Abimelech David was certainly not blessing the Lord, but at least now he was able to say this truthfully, for the Lord had used the occasion of his failure to bring about blessing in the end, as He does in the case of all believers when they judge themselves. David's soul, not only his intelligence, made its boast in the Lord, and when those who were humble in heart heard this they would be glad, for such dealings of God are an encouragement to the humble (v. 2). Therefore, David invited them to magnify the Lord with him and exalt His name together (v. 3). Just as there is joy in the presence of the angels of God over one sinner who repents, so David expects others to share in his praise to God when he had repented of his sad failure. For God is certainly glorified by the exercise of His forgiveness.

While David had certainly not consulted the Lord in his going to Abimelech and deceiving the king, yet afterward he says, "I sought the Lord, and He heard me, and delivered me from all my fears" (v. 4). He had been fearful, and for this he needed the Lord, who never disappoints the faith that honestly seeks Him.

GOD'S SALVATION (vv. 5-10)

Again, he identifies with him others who look to the Lord (v. 5). They are radiant or enlightened. For the light manifests everything as it actually is, so we are enlightened when facing facts as they are, not when deceiving. Only when facing facts honestly will our faces not be ashamed.

In verse 6 David refers to himself as being a poor man who cried out in his distress. "The Lord heard him and saved him out of all his troubles." For he fully realized that he was really helpless to save himself, but that the Lord alone was able to deliver him. In fact, "the Angel of the Lord encamps all around those who fear Him, and delivers them" (v. 7). Generally, if not always, when the name, "the angel of the Lord" is used, it refers to the Lord Jesus Himself, who is preeminently the angel or messenger of God, as Malachi 3:1 declares.

Knowing thus the perfect protection and care of the Lord, David invites others to find this out for themselves, "Oh taste and see that the Lord is good; blessed is the man who trusts in Him" (v. 8). It is sadly true that there are some who taste and yet go no further to drink in the precious word of God (Heb. 6:4-8). But these are those who have cultivated a taste for corruption, and cannot discern how superior is the goodness of the Lord above the corruption of the flesh. They deliberately choose evil rather than good.

Verse 8 has been addressed to everyone, with the urgent initial word, "OH;" now believers are addressed just as urgently, "OH, fear the Lord, you His saints! There is no want to those who fear Him"(v. 9). We have been told, "Blessed is the man who trusts in Him;" now that trust is to be evidenced by fearing Him, giving Him the place of dignity and honor that causes a true reverential fear, with no light, unsubdued attitude such as is common among men.

Even "the young lions lack and suffer hunger" their strength is not sufficient to supply their needs; but those who dependently seek the Lord shall not lack anything that is good for them. Of course, it is the Lord who decides what is good.

HOLINESS IN GOD'S GOVERNMENT (vv. 11-16)

David addresses "children" in verse 11, for it is those who take the children's place who are teachable, as is implied in the Lord's words of Matthew 18:3: "Unless you are converted and become as little children, you will by no means enter the kingdom of heaven." For it is in that kingdom that we become learners. "I will teach you," not the deep truths of scripture, but "the fear of the Lord." Without this we shall never learn the deep truths of the word of God. But the fear of the Lord involves the realization of His holiness which is needed to keep us in our place.

"Do we desire life? — the life that is vital, spiritual, unfailing? (v. 12). If we have many days of this kind of life, we shall see good, but only on condition that we keep our tongues from evil and our lips from speaking deceit. Before James writes of the evils that a hasty tongue may be guilty of (James 3:5-10), he assures us, "If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body" (James3:2). Such perfection (or maturity) should be cultivated by every child of God.

Also, "Depart from evil and do good" (v. 14). We are not only to abstain from evil, but to depart from it, that is, to have no association with it, leaving the very sphere where it is practiced. This is a negative, but a positive is immediately added, "and do good." Do we take advantage of the many opportunities we have for doing good? If so, we should not have time for useless pursuits. "Seek peace and pursue it," or, as Romans 12:18 tells us, "If it is possible, as much as depends on you, live peaceably with all men."

"The eyes of the Lord are on the righteous (v. 15), that is, approvingly and encouragingly, for the eyes speak of the Spirit of God, guarding and guiding His saints. "His eyes are open to their cry." He never fails to hear the honest entreaties that call for His help. But on the other hand, "the face of the Lord is against those who do evil" (v. 16). We have known "the glory of God in the face of Jesus Christ" (2 Cor. 4:6), and in that face is pure truth, so that evil is abhorrent to it. Those who choose evil will have their very remembrance "cut off from the earth." This has special reference to the earthly blessings that are the portion of believers on earth in the millennium.

TRIED, BUT PRESERVED (vv. 17-18)

But though the righteous are not cut off with the ungodly, yet it is necessary that they should be tried. In their trial they cry out and the Lord hears and delivers them out of all their troubles (v. 17). Thus, the trial itself serves a good purpose, — that of casting souls dependently on the Lord to prove the value of His deliverance. We learn also through trial to "have a broken heart" (v. 18), which is so precious to the Lord that He is specially near to us in such experiences. Does it not also have deep effect on us to be reminded of the Lord Jesus in His facing the unspeakable sorrow of the cross, when He said, "Reproach has broken my heart, and I am full of heaviness"? Only when we have a broken heart will we properly value such words of the blessed Lord of glory. The trial of faith also leads to "a contrite spirit," a spirit that will save us from many pitfalls.

GOVERNMENTAL RECOMPENSE (vv. 19-22)

In God's wise government He allows the afflictions of the righteous to be many (v. 1:9), but His goodness toward them is fully equal to the need, delivering them out of them all. Paul said in 2 Timothy 4:18, "The Lord will deliver me from every evil work," though this deliverance did not mean he would not suffer. In fact, the evil work of Satan led to Paul's execution in prison, but by this very means he was delivered.

"He guards all his bones; not one of them is broken" (v. 20). This was literally true of the Lord Jesus (John 19:36), and in a different way true of believers; for the bones are the framework of the body, and the basic standing before God of all believers will be maintained intact through every tribulation.

On the other hand, "evil shall slay the wicked" (v. 21). He may think he has control of things through his evil actions, but like a boomerang they come back on his own head and he becomes the victim of his own wickedness. "And those who hate the righteous shall be condemned." It is God who has the sole right to condemn and He will bring such a recompense on those who hate the righteous. Thus, He defends those who trust him, by the condemnation of the enemy.

In contrast to this, "the Lord redeems the soul of His servants" (v. 22), that is, He redeems them from all that is contrary to them; and "none of those who trust in Him shall be condemned." Precious assurance!

AN APPEAL FOR RIGHTEOUS JUDGMENT

The language of this psalm is by no means that which Christians today are expected to use. For we are privileged to live in the day of grace, when we may rightly prefer the language of the Lord Jesus, "Father, forgive them, for they do not know what they do" Luke 23:34), or that of Stephen when he was martyred, "Lord do not charge them with this sin" (Acts 7:60).

But it will be perfectly right for Israel, during the Great Tribulation, to call to God for judgment on His enemies, for the day of grace will have passed, and the long patience of God will have come to an end. He bears with evil until He has exhausted every avenue of patience and men show themselves determined to defy the living God. In view of this we can well understand the cry of the godly for judgment on their enemies. Indeed, God puts such words into their mouths.

GOD'S POWER INVOKED (vv. 1-6)

The overflowing attack of the wicked against Israel will cause the godly to realize their abject helplessness, so that they cry out for the exertion of God's power on their behalf (v. 1). They are not equal to the fierceness of the fight and require power greater than their own to face the enemy. They desire the "shield and buckler" for their defense (v. 2), but also the spear to take the offensive against the power of evil, to stop those who pursue the righteous (v. 3). They also want God's assurance for their soul's comfort, in His saying, "I am your salvation." Thus, they desire His word to accompany His intervening power.

Their prayer will certainly be answered by the end of the Tribulation, "Let those be put to shame and brought to dishonor who seek after my life" (v. 4). We can little imagine the feelings of shame that will press upon those who have boldly and arrogantly persecuted the godly, thinking they had control of all the circumstances! They will indeed be turned back and brought to confusion, "like chaff before the wind" (v. 5).

"Let the angel of the Lord chase them." In their confusion they will run from the horror of a divine infliction, but finding no escape, they find instead that their way is dark and slippery, so that they proceed, terrified, to the destruction that is the result of their conniving ways.

THE PLEA AGAINST THE ENEMY (vv. 7-10)

Having no cause for it, the ungodly had a net hidden in a pit to catch the righteous, and were caught in their own net. This is the same result that Haman received by his building a scaffold on which to hang Mordecai. He was himself hanged on it! (Esther 7:9-10). Destruction came on him unexpectedly, as will be the case with the ungodly at the end of the Great Tribulation (v. 8)

In beautiful contrast, just as the Jews rejoiced after Haman's tragic end, so the godly will rejoice in the Lord and in the marvel of His great salvation when Christ is exalted as King of kings as the millennium dawns (v. 9). "All my bones," the very framework of the body, will respond, "Lord, who is like You, delivering the poor from him who is too strong for him, yes, the poor and needy from him who plunders him?" (v. 10). The tables will be so turned that Zephaniah 3:12 declares, "I will leave in the midst of thee an afflicted and poor people, and they shall trust in the name of Jehovah" (J.N.D.Trans.).

A RETURN TO PLEADING (vv. 11-18)

Though the psalmist has expressed genuine confidence in verse 9 and 10, yet in this section he returns to pleading with God on the basis of his giving no occasion to the enemy to persecute him as though he was guilty of wrong. They accused him of things that he knew nothing of (v. 11). In fact, he had been conscious only of doing good to his enemies, but they were rewarding him evil (v. 12). Even when they were sick, he humbled himself in prayer on their behalf. This attitude can be only that of one whose trust is in the Lord, for enmity on the part of one usually leads to bitter enmity on the part of those who are affected by it. But here David desired the blessing of enemies as though they had been friends or brothers, or even as his mother (v. 14).

Yet in his adversity they rejoiced (v. 15). No doubt the kindness and truth of his character was offensive to them, as was the case of those who persecuted the Lord Jesus. Those who are faithless themselves cannot endure the company of those who are faithful and gracious, for they feel condemned, resenting what they consider to be a "holier than thou" attitude. This is painful enough when one person engages in such persecution, but David says that "they gathered together." This was certainly true of the Pharisees in their plotting against the Lord Jesus. "When the Pharisees heard that He (the Lord Jesus) had silenced the Sadducees, they gathered together" (Matt. 23:34). Of course, they did this to consult with one another as to the way in which they could attack the Lord.

"They tore at me and did not cease." If this was true of David, how much more of Christ! Because religious leaders could not endure His faithful teaching, they tried every artifice by which to attack Him. They could outwardly keep the feast of the Passover, yet indulging at the same time in ungodly mocking! (v. 16). David felt the fact of enemies gnashing their teeth at him, but the Lord's persecutors went further than this in spitting in His face and beating Him (Matt. 26:67).

"Lord, how long will You look on?" (v. 17). David knows the Lord sees this persecution, but cannot understand why He takes so long to intervene. However, the Lord has "long patience," which people too often mistake for indifference. But when David asks the Lord to rescue him from the destructive power of his enemies who are as vicious as lions, his pleading gives way to thanksgiving in verse 18; and this is not only in private, but "in the great assembly" and "among many people." For the triumph of the Lord, when it comes, will be so widespread as to affect great numbers.

SIN CRYING OUT FOR JUDGMENT (vv. 19-23)

David returns to his pleading, to ask God not to allow his enemies to rejoice over him, nor to wink with the eye in hatred toward him, for he is certain that he has given them no cause for this (v. 19). There is no peace even in their words, but in subtle deceit they plot evil devices against those quiet in the land, those who do not even stir the waves (v. 20). But evil cannot rest where good is being done.

"They also opened their mouth wide against me, and said, `Aha, Aha, our eyes have seen it"' (v. 21). Such men look for anything suspicious and add their imagination to it, using such contemptible methods by which to accuse the innocent. Of course, David knows the Lord has discerned all this (v. 22), and desires that God would speak out and not be far from His servant. He felt that God should quickly vindicate him. There was no vindication for the Lord Jesus all the time He was on earth; but God has vindicated Him by raising Him from among the dead, and that vindication will be known by Israel when He returns in power and glory. Today it is far wiser for believers not to plead for vindication in the sight of their enemies, but to wait quietly on God, who will eventually vindicate every believer.

TRUE JUDGMENT DESIRED (vv. 24-28)

Verse 24 is more rightly translated, "Judge me according to my righteousness, Jehovah my God" (Numerical Bible). Of course, it is not a prayer suitable for us today, but the godly in Israel will pray this way when oppressed in the Tribulation period. We know that the judgment of God is always according to truth, and we may patiently wait for God to bring everything to light.

The psalmist was concerned about what his enemies might say (v. 25), and even "in their hearts." What if it was true that they said these things? Did that make any difference in the final analysis? But he might have had fuller confidence that God would indeed answer his prayer of verse 26, for this is actually a prophecy of God's intervention on behalf of the godly. On the other hand, verse 27 is really a prophecy of the great blessing of the godly: Then restored Israel will speak gladly of God's righteousness and His praise "all the day long," which will mean the whole day of millennial glory, the thousand years of peace (v. 28).

THE WICKED REFUSING A FAITHFUL GOD

This psalm is devoted "to the Chief Musician" who is Christ, with its exposure first of the callous enmity of the wicked against God, but then declaring the perfect faithfulness and truth of His own was as appreciated by those who are not blinded by evil, but who value truth and righteousness.

THE REBEL (vv. 1-4)

"An oracle within my heart" is evidently a God-given message that deeply affected the heart of the writer (v.1). It is "concerning the transgression of the wicked," which is not a matter of mere disgust, but of genuine sorrow, realizing that man's wickedness is the result of having "no fear of God before his eyes." It seems strange to a believer that a person can be so blinded as to adopt such an attitude of unbelief, and it is deeply sad.

"He flatters himself in his own eyes" (v. 2). How utterly blinded a person is to flatter himself! For he knows that he is actually sinful, and much more sinful than many others are, but, ignoring this, he seeks every means possible to justify himself while despising others, even "when he finds out his iniquity and when he hates." When he finds he is guilty of iniquity and his hatred of others comes to the surface, he knows well how to cover up rather than to frankly confess his evil.

Thus, his words are wickedness and deceit" (v. 3). Rather than facing his guilt, he adds to it by resorting to the contemptible wickedness of covering it by falsehood. He may have at one time been relatively wise, and perhaps had actually done good; but he puts a complete end to wisdom and goodness. Usually a person does not begin his history by determining to be evil, and at first may be relatively decent in his ways, but he gives in to the evil desires of his own heart in one or two things, and this very soon leads to more gross evil, until one becomes a complete victim of his evil character.

Even in the hours of night his thoughts devise wicked plans by which to gain his own ends (v. 4). "He sets himself in a way that is not good." It is not only that he slips into evil, but rather that he deliberately sets himself in a way that is not good. He can certainly not plead ignorance or weakness when his guilt comes to light, for he has planned to act wrongly. "He does not abhor evil," which abhorrence should certainly be the attitude of every believer. Indeed believers are often shocked at the cold, heartless wickedness of such unbelievers.

PRESERVED BY GOD (vv. 5-9)

How marvelous is the contrast in this section to the subject of the first section, for there we see the exposure of the actual condition of the wicked, while in verses 5 to 9 the character of God is revealed in all its pure blessedness, that which supplies blessing for mankind far beyond all that we could ask or think. His mercy is in the heavens (v. 5), that is, it is stored up where nothing can corrupt it. His faithfulness reaches to the clouds. What may be cloudy or obscure to us is no deterrent to the exercise of His faithful grace and care.

His righteousness is like the great mountains (v. 6). Here is the absolute stability of His character, which does not compromise righteousness in the slightest degree. Who else could show pure mercy and perfect righteousness at the same time? But God's mercy and righteousness are proven beautifully in the marvelous sacrifice of His own Son — righteousness judging sin without any lessening of the judgment, so that mercy might be shown to all who believe in this wonderful Savior.

No wonder His judgments are said to be "a great deep." They show far deeper wisdom than man could possibly imagine. Then it is added, "0 Lord, You preserve man and beast." Thus, God cares for man in tender concern, but also the beast, for beasts are given by God for the blessing of mankind. God is the great Preserver of both.

"How precious is Your loving-kindness, O God!" (v. 7). Such loving-kindness is so uncommon that it is found nowhere else, so that it gives us every encouragement to put our trust under the shadow of His wings. Wonderful place of comfort and rest! And the provision of nourishing spiritual food is abundantly satisfying, — not satiating, but satisfying (v. 8). Our thirst too is perfectly met by the fresh, refreshing water of the river of God's pleasures. It is no stagnant pool, but the water of life flowing in unhindered consistency, always available, just as a springing fountain that is so welcome to a thirsty traveler. Added to this is the lovely assurance, "In Your light we see light." There is no spiritual light save in Him who is "the light of the world."

FAITH REWARDED (vv. 10-12)

Well might the psalmist desire God's loving-kindness to continue, and also that the feet of the wicked might not come against him. Indeed, he knows God will make them fall, to never rise again.

GOD CAUSING THE RIGHTEOUS TO INHERIT THE EARTH No prayer is found in this psalm, but God's declaration of the blessing of believers, though it is primarily believers in Israel, looking forward to their being blessed in the millennium, when they inherit the land God has promised them. Actually, believers today may greatly benefit by this psalm, but their inheritance is far higher — reserved in heaven for us (1 Peter 1:4).

PERPETUAL BLESSING FOR THE RIGHTEOUS (vv. 1-11)

Verse 1 recognizes that evildoers may prosper and grow rich in the world, so that there is danger of believers becoming envious of them. Should a believer use the same dishonest methods they do to gain their ends? No indeed! How much rather be content to be poor than to succumb to dishonesty! For the wicked will very soon be cut down, just as grass becomes withered and is cut down in a very short time (vv. 1-1). What a contrast this is to the perpetual blessing of those who trust in the Lord! Thus, verse 3 urges, "Trust in the Lord and do good; dwell in the land, and feed on His faithfulness." True trust in the Lord will always encourage one to do good. In such a case there is no doubt of one's being preserved in the land, (not being rooted out as Israel has been in the past), and being fed there as in quiet resting places.

But trust in the Lord will lead further, to "Delight yourself also in the Lord" (v. 4). In finding in Him our undivided pleasure, we shall without fail be consistent with His own pleasure. If our delight is in ourselves, then our desires would be selfish, but when one's delight is in the Lord, it is His pleasure that we will desire.

Added to this is the exhortation, "Commit your ways to the Lord, trust also in Him, and he shall bring it to pass" (v. 5). In practical experience we need this daily, for each day has its special needs, and only the Lord can be depended on to rightly guide us, so that we do not make false steps. When we once commit our way to him, He expects us then to have confidence fully in His leading, not being fearful, but trusting Him for every step, with confident assurance of faith. When this is so, "He shall bring forth your righteousness as the light and your justice as the noonday" (v. 6). How good indeed are the eventual results of the faith that consistently confides in the faithfulness of the Son of God.

Then when we have known in experience the faithful grace of our Lord, we may quietly "Rest in the Lord, and wait patiently for Him" (v. 7). This is true soul-prosperity in the face of trials that may threaten to upset us. No matter how prosperous the wicked become, there is no real reason to fret or feel unfairly treated. Faith can always rise above such things. If wicked schemes succeed for ungodly men, this is only temporary. it may raise our anger to see wickedness prospering, but we should regard this as a test for ourselves, as to whether we have the self-control to cease from anger and forsake wrath (v. 8). We ourselves will not profit by fretting, but rather suffer harm from such an attitude.

For there is no doubt whatever that in the end "evildoers shall be cut off" (v. 9). We need only the eye of faith that looks beyond the present, and is content to "wait on the Lord," for in His own time He will cause those who wait on Him to "inherit the earth." of course it is godly Israelites who are specially in mind here; for believers of the present age look forward to an inheritance in heaven.

For it is only "a little while and the wicked shall be no more" (v. 10). How swiftly and how totally the tables will be turned! Though one may then look carefully for those who at one time prospered so greatly, their place will be gone, never to be regained.

"But the meek shall inherit the earth" (v. 11). Those who had forced their way to the top will have been reduced to the bottom, while the meek — those who did not at all force themselves — will receive a blessed inheritance in which to "delight themselves in the abundance of peace." May we learn well to be "meek and lowly in heart."

THE SWORD OF THE WICKED DESTROYING THEM (vv. 12-15)

This section is confined to the subject of the wicked, their guilt and its solemn results. They plot against the righteous as the Pharisees plotted against the Lord Jesus (v. 12). Their hatred is so deep that it moves them to gnash their teeth. Why is this so? It is certainly not because they are harmed or threatened by believers. Rather, it appears clear as can be that the godly character of believers is a testimony that grates on their consciences, and they resent being exposed by a testimony so contrary to their own character.

But the Lord laughs at the folly of such people, for he knows that a day of retribution is coming (v. 13). They may be fearful of the future, but choose to ignore it nevertheless. Drawing their sword, they are confident of victory, or they may bend their bow; but God will turn their sword against themselves, to pierce their own hearts, and their bows will be broken in their hands. Thus, the pride of man defeats his own ends!

THE BLESSING OF THE RIGHTEOUS (vv. 16-20)

What seems to the wicked only a little that the righteous has, is in reality much more than the abundance the wicked gather in their lifetime (v. 16), for what the righteous has is eternal, but the wicked loses all he has gained in his life, Figuratively his arms shall be broken, that is, his ability to use his arms for gaining what he wants will completely fail him (v. 17); but since the righteous trusts in the Lord, not in the strength of his own arms, the Lord will uphold him.

"The Lord knows the days of the upright" (v. 18), that is, He takes account of every day, so that the upright may have perfect peace in entrusting each day to Him. In fact, "their inheritance shall be forever:" The accumulation of days will only add up to an eternity of blessing. Therefore, in the time of evil they shall not be ashamed (v. 19). Such times will not be few, but how can they ever affect one whose inheritance is eternal? Even in days of famine they shall not lack, but find calm satisfaction.

In contrast, the wicked shall perish (v. 20). Their apparent prosperity is only for a moment. Every enemy of the Lord will find this true, for they are like the bright splendor of grass in the meadows, withering very quickly, dried up to be fuel for the fire and vanishing in smoke.

THE WAYS OF THE RIGHTEOUS AND THE WICKED (vv. 21-29)

The character and actions of the wicked are in this section contrasted to those of the righteous. The simple fact of borrowing and not repaying is wickedness (v. 21), but how many there are who are guilty of this! But the righteous show mercy, not only lending, but giving: he can well afford to do this since he has an eternal inheritance. For those who are blessed by God shall inherit the earth, that is, the godly of Israel; but others, righteously cursed by God, will be cast off (v. 22).

Though Romans 3:12 tells us, "There is none who does good, no, not one," yet here in Psalm 37:23 it is declared, "the steps of a good man are ordered by the Lord" ((v. 23). In Romans the fact is stated that none can be called good in an absolute sense, but in this psalm, it is the case of those who are comparatively good considered, that is, those who seek to honor the Lord in their ways. When this is so, the Lord will order their steps, protecting them from harm. Such a person will delight in the Lord's way. It may be that he will suffer falls, but he will not be totally cast down, for the Lord knows how to restore any wandering believer (v. 24), His hand being stretched out in tender compassion, as is seen in Matthew 14:29-31 when Peter, walking on the water, began to sink, and called out to the Lord. The Lord immediately stretched out his hand and rescued him.

David looks back over his entire history, from youth to old age (v. 25), and declares that he had never seen the righteous forsaken, nor his descendants begging for food. How significant an observation indeed! Rather than begging, the righteous are constantly merciful, and lend, and such lending is without insistence on being repaid! Such a character will have its lasting effects on his descendants, who will therefore have cause for profound thankfulness (v. 26).

In view of what the psalmist has already written, he might well admonish us, "Depart from evil and do good," for only this will entitle us to "dwell forevermore" (v. 27). He adds what has already been established, that "the Lord loves justice." This being so, He will not forsake His saints: rather, he will preserve them forever, while the descendants of the wicked will be cut off (v. 28). And again, we are reminded that the righteous shall inherit the land and dwell in it forever (v. 29). Why should this be repeated so often? Because of our naturally doubting minds, and God desires that we should fully accept the truth of what he says.

THE WAYS OF GOD (vv. 30-40)

If we have seen the ways of men in the previous section (both of believers and unbelievers), now we see the ways of God with men. Verse 30 shows God's working in the heart of a believer to move him to use his mouth to speak wisdom and to talk of justice. "For out of the abundance of the heart the mouth speaks" (Matt. 12:34) Thus, what one speaks indicates his character, as indeed is shown in verse 31, "the law of his God is in his heart." And when the heart is right, the steps will not slide, rather they will progress steadily and certainly.

Also, the Lord is in perfect control when the wicked narrowly watch the righteous to seek his destruction (v. 32). His evil intentions are thwarted by the Lord Himself, who will not leave the believer in the hands of the ungodly (v. 33). If the ungodly pass judgment against the child of God, God will not condemn him, which is the one matter of importance. We might well echo Paul's words, "With me it is a very small matter that I should be judged by you or by a human court." (1 Cor. 4:3).

Because we need it, we are often told in scripture what verse 35 repeats, "wait on the Lord, and keep His way." This is in view of the fact that the wicked are entrenched against the righteous. The righteous can well afford to wait on the Lord rather than to foolishly take matters into their own hands. In waiting they will eventually be exalted to inherit the land (the land of Israel), and they will see God's cutting off of the wicked (.v. 34), without their help.

In verse 35 the psalmist tells us that he has witnessed wicked people enjoying great power, like a tree spreading out to large proportions, seemingly entrenched so as never to be depreciated. But "he passed away. and behold, he was no more" (v. 36). Some wicked kings reigned for several years, others only for a very brief time, but all died. In fact, the longer they reigned, the more they added to the stench of their memory.

Now we are bidden to take full account of the blameless man and to observe-the upright. For he may be ignored by great numbers, his very character dismissed as being too lax in fighting for his own rights, but in contrast to the one who spreads himself, the end of his pathway is peace (v. 37). "But the transgressors shall be destroyed together" (v. 38). Their bonds formed for selfish ends will be found to be bonds that unite them in destruction, cut off from the earth.

"But the salvation of the righteous is from the Lord." he knows how to deliver them from any adversity or enemy. And in the midst of trouble he is their strength to enable them to bear whatever trial He may allow them to have (v. 39). If help is needed, He will supply it; if deliverance, He will not fail them in any way, both delivering and saving them (v. 40), simply because their trust is in Him.

THE RIGHTEOUS TRIED BECAUSE OF THEIR OWN SIN

Psalm 37 has in some measure seen the righteous being tried, but because of the opposition of the ungodly. Psalm 38 emphasizes the trial as resulting from the sin of the believer himself. The New Testament shows that there will be governmental results of an unpleasant character if believers are disobedient. In fact, "the time is come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God?" (1 Peter 4:17).

CONVICTION (vv. 1-4)

Because lie is deeply convicted of the guilt of his own sin, the psalmist is dreadfully alarmed in having to face God about this. We can understand this if we consider that it is only in the New Testament that we find the clear knowledge of being justified by the grace of God because the value of the sacrifice of Christ. But without this knowledge of perfect redemption, the anguish of conscience because of sin is deep indeed. The psalmist feels God's wrath as a terrifying rebuke and the heat of God's displeasure (v. 1). It seems to him that God's arrows are piercing him deeply and that God's hand presses him down (v. 2).

Because he has no realization of a purged conscience, as New Testament believers have found (Heb. 10:2), his very bones, the framework of the body, seem to have lost their strength and his iniquities have virtually gone over his head as waters enveloping him (vv. 3-4). The whole experience is too heavy for him to bear. Of course, this is true: there is only One who could possibly bear the burden of iniquity, and thank God the Lord Jesus has willingly done this for us at Calvary.

HUMILIATION (vv. 5-8)

This experience is indeed a humiliating one. Anyone who has had to face the guilt of his past knows something of this, for it crushes our pride down to the dust. Such wounds are foul and festering (v. 5), repulsive even to the sufferer. Troubled, bowing down and mourning with no respite (v. 6), he bears this bitter distress. His loins, where physical strength is normally centered, are full of inflammation and there is no soundness in his flesh (v. 7). "Feeble and severely broken," he groans because of the turmoil of his heart. It seems he is having difficulty expressing what he really feels.

REFUGE ONLY IN GOD (vv. 9-15)

At least in this section there is some measure of relief when the psalmist bows before God, where his desire will surely find an answer (v. 9), though his heart falters, his strength fails and the light of his eyes becomes dim (v. 10). He feels deeply the fact of his closest relatives and friends showing no sympathy (v. 11), while enemies are seeking his life by laying snares and secretly planning deception continually (v. 12).

He is wise in not fighting back, but as a deaf man does not apparently hear, or like one mute who has no answer. Why is this? He answers it simply, "For In You, Lord, I hope. You will hear me, O Lord my God" (v. 15). Thus his only hope and confidence is in God.

SEVERE TRIAL (vv. 16-20)

But God will not answer without putting His servant under trial. This trial began because of the sin of His servant, but it was increased by the hatred of enemies. It was not his sin the enemies hated, but his faith in the living God. If his foot slipped, they took advantage of this to mock his faith and magnify themselves, though their sins were more gross than his (v. 16). "For I am ready to fall," he says (v. 17). Will he fall? No, no more than Peter would sink when he began to sink (Matt. 14:29-31). And though his sorrow was continual, yet he would declare his iniquity and be in anguish concerning it (v. 18). This in itself is half the battle, so that the trial is about to bear fruit in blessing, even in the face of his enemies being strong and vigorous, and though the number of those who hate him is multiplied (v. 19). Of course, it was painful for him to consider that he had adversaries who made a practice of rendering evil for good, but this was only part of the trial that God allowed him because in reality of truth he followed what is good (v. 20). Notice in all of this that while he honestly confesses before God his guilt in dishonoring Him, yet his guilt did not include any bad actions toward others.

A FINAL APPEAL TO GOD (vv. 21-22)

It seems hardly necessary that he should appeal to the Lord not to forsake him. Certainly, God would not forsake one whose heart is opened before Him; but we can understand why he would plead thus with God when we consider his anguish in going through the bitter experience he has faced (v. 21). Was God far from him? No, not at all, though he had felt so. And the time has seemed so long that he asks, "Make haste to help me, O Lord my salvation!" Indeed, when the full answer eventually comes, we shall not then feel that the suffering was too long, but rather will gladly realize with Paul, what we should be able to say now, "Our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory" (2 Cor. 4:17).

MAN'S FRAILTY

There are just two sections in this psalm (verses 1-6 and 7-13), but both are occupied with man's low condition, the first with the emptiness of his life and the second with God's judgment as to it, with no real relief such as the New Testament provides: in fact at the end, the psalmist says, "Remove Your gaze from me" rather than, "Look upon the face of Your Anointed" (Ps. 84:9). Thus, it ends on a negative note.

THE EMPTINESS OF LIFE (vv. 1-6)

David here faces the exercise of considering both his present temptations and his eventual end. Because our words express what is in our hearts, he was concerned to guard what issued from his mouth, specially while the wicked were present (v. 1), for they know how to use a man's words against him. Keeping silence gave him occasion to think soberly, and this stirred up sorrow within him (v. 2). While musing the fire burned (v. 3. Is it not important that we too take time to meditate rather than letting our tongues loose?

However, the time comes to speak, but not at first to men, rather in prayer to the Lord: and what he says is a very important example for us, "Lord, make me to know my end, and what is the measure of my days, that I may know how frail I am" (v. 4). What a contrast to the many who want to pride themselves on their imagined energy and ability? if we think we are proficient, let us consider the measure of our days. Old age exposes the futility of our proficiency! And sickness often comes before old age, so that our frailty is always present, however strong we may think we are. As verse 5 indicates, our age is as nothing, supposing it is 100 years! — and "every man at his best state is but vapor," as is confirmed in James 4:14, "For what is your life" It is even a vapor that appears for a little time and then vanishes away."

Another simile is used in verse 6, everyone walking like a shadow. Of course, a shadow has not substance, and similarly, our lives have no lasting substance, for we are here and gone. We occupy ourselves with temporal things, which are really in vain. We heap up riches. What for? Whoever inherits them will find the same experience of futility!

GOD'S JUDGMENT TRUSTED (vv. 7-13)

But if we find that our condition is one that requires discerning judgment, there is only One who can discern and judge properly. The psalmist then turns to the Lord in whom alone he can have hope (v. 7). He desires to be delivered from all his transgressions (v. 8). Can God, the Judge of all, be consistent with righteous judgment in delivering one from his transgressions? Though David desired this, he did not know the truth of the Book of Romans, where it is plainly declared that God "might be just and the Justifier of the one who has faith in Jesus" (Rom. 3:26). This is simply because of the great value of the sacrifice of Christ.

Verse 9 begins as did verse 2, referring to David's keeping silent, and he gives the reason here, "Because it was you who did it." he realized God was speaking to him in the adversities he bore; and he asks that God would remove His plague from him (v. 19). Whether this was physical or psychological, or both, we are not told, but when David realized that God was rebuking him for his sin, all confidence in himself melted away like a moth. But also, it told David that, not only he, but every man is vapor. Thus, personal experience is valuable in giving us a true perception of the character of all mankind.

This section closes with prayer, with David entreating that God would hear him, and not only hear, but respond rather than be silent (v. 12). "For," as he says, "I am a stranger with You, a sojourner, as all my fathers were." Is this not a most precious word for us? If we are made to feel as strangers in the world, how good to know that God is a Stranger here too! This was certainly proven when God came down in the person of the Lord Jesus, even His own people not receiving him (John 1:11). All of David's believing forbears were strangers too, but they had the fellowship of God!

Finally, David says, "Remove your gaze from me, that I may receive strength, before I go away and am no more" (v. 12). He has found that God can find no good in him, therefore, let God no longer even look at him. This is only the negative side of the subject, but if he is to find strength, it will not be in God's observing his sinful condition. In fact, the positive side is seen in Psalm 84:9, "0 God, behold our shield, and look upon the face of Your Anointed." Rather than God's looking at us, how good it is for Him to look upon the face of the Lord Jesus as our Substitute. This will indeed give us regained strength, even before we leave the scene of present trial.

THE PERFECT OBEDIENCE OF ONE

This psalm is very clearly the burnt offering psalm, just as Psalm 22 is that of the sin offering and Psalm 69 that of the trespass offering. The burnt offering all went up in fire to God, signifying that Christ's sacrifice of Calvary was primarily all for the glory of God. Thus, the Lord Jesus is seen here as totally obedient to God. By His obedience even unto death, "many will be made righteous" (Rom. 5:19). Wonderful indeed are the results of His devoted obedience unto death! Untold millions will be proven the recipients of the marvelous grace of that sacrifice.

UNDEVIATING OBEDIENCE (vv. 1-12)

The aspect of the offering of Christ in this psalm is different from Psalm 22. No mention is made of the agony of His being forsaken by God, just as in John's Gospel (the Gospel of the burnt offering) the cry of His abandonment is not mentioned. The emphasis is rather on Christ's obedience to God, which was pure delight to the Fathers' heart. Indeed, at the same time that God abandoned the Lord Jesus during the three hours of darkness when He suffered for our sins, the heart of the Father deeply valued the obedience of His Son in the work of His sacrifice. Then the psalm begins with the words of the Lord Jesus, "I waited patiently for the Lord; and he inclined to me and heard my cry" (v. 1).

He does not dwell at all on the anguish of His sufferings, though He mentions the fact that He had been in a horrible pit (v. 2), from which God Himself had released Him. The horrible pit was a place from which naturally one could not extricate himself. This required the intervention of God, who raised the Lord Jesus from among the dead and set His feet upon a rock, establishing His steps, the rock is a contrast to the miry clay, and speaks of Divine stability. "Who is a rock, except our God" (Ps. 18:31). And just as clearly, "that Rock was Christ" (1 Cor. 10:4). Being God, He is certainly the Rock. But in this psalm, He is considered rather as the perfectly obedient Man whom God rewards for His obedience.

God too has put a new song in His mouth, for in resurrection Christ is the head of a new creation, so that the song is that of praise for redemption accomplished. How true it is too that many have seen and discerned the truth of this marvelous work, and moved with godly fear. This is the fruit of the travail of His soul (Isa. 53:11). Those who thus respond in making the Lord their trust are called "the blessed" (v. 4). They have learned that "the proud" are a contrast to the Lord Jesus in His lowly sacrifice: how can they respect such pride? They have learned the truth as it is in Jesus, and cannot approve those who turn aside to lies.

"Many, O Lord my God, are Your wonderful works which You have done; and Your thoughts toward us cannot be recounted to You in order" (v. 5). God's works both in creation and redemption are certainly beyond our ability to count, and deserve our wondering admiration.

As in nearly the entire psalm, it is the Lord Jesus speaking in the 6th verse. God did not require from Him the offering of animal sacrifices as He did from Israel in the Old Testament. Rather, God had opened His ears. The opened ear speaks of his willingly hearing and obeying the voice of God. Rather than burnt offerings and sin offerings, the Lord Jesus says, "Behold, I come; in the scroll of the book it is written of Me, I delight to do Your will, O my God, and your law is within my heart" (v. 8). This surely means that He Himself came to replace all the animal offerings by His accomplishing the will of God, as none other ever could do. Of course, this involved the offering of Himself in sacrifice. Was there any law that required Him to do this? No! He delighted to do the will of God, even though this involved suffering more dreadful than any suffering that might be endured by any others. Of course, the Lord Jesus did not delight to suffer. In fact, He pled with the Father to allow Him to be spared that agony, but added, "nevertheless, not my will, but Yours, be done" (Luke 22:42). He willingly did the Father's will, though this involved setting aside His own will. Certainly, His will was perfectly right, but He gave up His own rights in favor of what would please the Father.

During His life on earth He could say, "I have proclaimed the good news of righteousness in the great assembly." Thus, prior to the offering up of Himself, He faithfully honored God by His consistent proclamation of the truth of His word. He had not refrained His lips, as some would who were not prepared to suffer for the sake of the truth of God. He had not hidden God's righteousness within His heart, — that righteousness that reveals everything as it really is, thus in many cases making men uncomfortable.

He had declared God's faithfulness and His salvation. How true this was of all His pathway of service on earth! God's faithfulness is vitally important as being totally dependable (v. 10). Therefore, we may fully depend on the truth of His salvation, — a salvation deeply needed by all mankind, yet which they commonly ignore. In fact, this salvation involves His loving-kindness and His truth. If men could have the loving-kindness without the truth, they might accept this, but in God's salvation both are absolutely necessary, and they form a beautiful combination.

Having such a basis for prayer, surely He will have a complete answer to His request of verse 22, "Do not withhold Your tender mercies from Me, O Lord; let Your loving-kindness and Your truth continually preserve Me." Certainly the Lord Jesus knew perfectly well that this would be true, but it is precious nevertheless that His dependence on the living God is so clearly expressed.

For it is in view of the sufferings of the cross that He speaks in verse 12: "For innumerable evils have surrounded Me; My iniquities have overtaken Me, so that I am not able to look up; they are more than the hairs of My head; therefore My heart fails Me." He felt and confessed these innumerable sins as though they had been His own, though personally "He did no sin" 1 Peter 2:22), and "in Him there is no sin" (1 John 3:5). But on the cross, He suffered for the sins of tremendous numbers of people, and the agony of that suffering is beyond any ability we have even to understand, let alone enter into.

CONTRASTING RESULTS (vv. 13-17)

"Be pleased, O Lord, to deliver Me: O Lord, make haste to help Me" (v. 13). It is interesting that this last section of the psalm is repeated in Psalm 70. In that case, since it follows Psalm 69, the trespass offering psalm, it emphasizes the fact of the Lord's resurrection after His great sacrifice, as it does also here in Psalm 40, following the burnt offering. We know this prayer is perfectly answered today in the resurrection of the Lord Jesus. Thus, the results of His great sacrifice are seen in His being raised from the dead, totally defeating the power of the enemy. The result therefore for those who refuse the Lord Jesus is confusion and destruction, as verses 14 and 15 show. Those who sought His life thought they had gained the victory when they crucified Him, but His crucifixion was their own terrible death-knell, for God raised Him from the dead. Their mocking words, such as "Aha, Aha" (v. 15), came back as a devastating boomerang to utterly confound them.

But what of the results for those who seek the Lord? They have perfect reason to rejoice and be glad in Him (v. 16)., just as we are told in John 20:20 on the very day of His resurrection: "Then the disciples were glad when they saw the Lord." Every believer loves His salvation accomplished by means of the cross and His resurrection; so that we never tire of continually responding, "The Lord be magnified," — for we have a vital part in the value of that salvation. Though by nature we are "poor and needy" (v. 17), yet we remember that the Lord of glory became poor and needy on our behalf, and it is those in such need, not the wealthy and self-sufficient, whom the Lord delights to think upon. He is their help and their deliverer, and he will not delay His help any longer than necessary.

THE CROSS, AS SEEN BY FAITH AND BY UNBELIEF

At the end of Psalm 40 we have seen the results of the sacrifice of Christ as regards unbelievers and as regards believers. Now in Psalm 41 we learn how the believer responds to the shame of the cross, and on the other hand, how the unbeliever regards it.

SPIRITUAL UNDERSTANDING (vv. 1-3)

These verses apply to every believer in the Lord Jesus. They are happy because they have understanding as to the One who "became poor, that you through His poverty might become rich" (2 Cor. 8:9). The depth of the poverty of the Lord Jesus is seen only in the agony of the cross, and only in understanding its message is true happiness found (v. 1).

"The Lord will preserve him in time of trouble." Even in the Great Tribulation, those who turn to the Lord will be preserved, being kept alive and blessed on earth (v. 2). If this is true for tribulation saints, how much more so for believers of the present time whose inheritance is not on earth, but in heaven. In that case, they may not be kept alive on earth, but they will be kept alive in heaven. Whatever the case may be, the Lord will not deliver any believer to the will of his enemies. This is negative, but is followed by the positive assurance, "The Lord will strengthen him on his bed of illness; You will sustain him on his sickbed (v. 3). Surely this contemplates a condition of things that causes afflictions such as illness, so that circumstances may be far from favorable; but in the circumstances the believer is promised the sustaining grace of God.

THE ENMITY OF UNBELIEF (vv. 4-9)

In these verses the Speaker is the poor Man Himself, the Lord Jesus, who speaks from the viewpoint of His voluntary poverty. While believers have understood concerning Him (v. 1), unbelievers have only disdain for the One who has come in lowly grace with the wonderful object of bearing away the sin of the world (John 1:29). He pleads in verse 4, "Lord, be merciful to Me; heal My soul, for I have sinned against You." This may be translated, "I have borne sin toward You," but in any case, He himself personally had not sinned, but as in Psalm 42:12 He confessed the sins of others as though they had been His own. He has taken the responsibility for them in His sacrifice on the cross; and sadly, He was regarded even as a criminal by unbelievers.

His enemies spoke of Him, "When will He die, and His name perish?" But they went further than this" they deliberately murdered Him, and thought by this that His name would perish (v. 5). Did this happen? Far from it! In resurrection His name has been highly exalted. When on earth men conspired against Him as in the case of the Pharisees seeking to trap Him in His words, they would afterward falsely report His words. Thus, their hearts continually gathered iniquity (v. 6).

"All who hate me whisper together against me" (v. 7). This was the character of the religious leaders of Israel when the Lord was working many miracles of grace. They were plotting continually to put Him to death, though they could not accomplish this until God's time. They imagined that Christ had "an evil disease" (v. 8), for He had acknowledged that He was the Son of God. and they thought this a horrible evil. How blinded they were! When he laid down in death, they were vainly confident that He would "rise up no more." In fact, they were so determined the He would not rise that they sealed the grave and set a watch of four soldiers at a time to make sure He did not come forth!

Such were His enemies: but more sadly still He says, "My own familiar friend in whom I trusted, who ate my bread, has lifted up his heel against me" (v. 9). Of course, this was Judas, who did not do this out of personal hatred, but out of contemptible greed. Thus, this section (from verse 4 to verse 9) expresses the attitude of unbelievers toward the poor Man of verse 1.

The wickedness of enemies (manifest or covert) is emphasized in this psalm, though nothing is said of how the Lord's heart was affected by the fact that in the hour of his great sorrow, even His own disciples "forsook Him and fled." Thus, the extreme loneliness of His sufferings was complete. May believers at least today be more deeply concerned to "consider the poor Man", and willingly identify themselves with Him, though He is still "despised and rejected by men."

"By this I know that you will be pleased with me, because the enemy does not triumph over me" (v. 11). It was impossible that the enemy could triumph over Him, for God had before announced, "This is my beloved Son, in whom I am well pleased" (Matt. 3:17). So that His triumph over the enemy was the proof that He is God's beloved Son. In all His pathway on earth God upheld Him in His integrity, and in resurrection He has set Him before His face forever (v. 12).

How beautiful is the ascription of praise to God that closes this psalm, or rather, that closes the first book of 41 psalms, "Blessed be the Lord God of Israel from everlasting to everlasting. Amen and Amen."

Psalms 42-72 (Second Book)

ISRAEL'S RUIN AND FUTURE REDEMPTION

The first book of Psalms has dealt especially with the subject of God's greatness and faithfulness, above all seen in the Person of His beloved Son as the Source of all blessing for mankind, so that it is truly the Genesis group of Psalms. Now the second book compared with Exodus, showing Israel up in a state of ruin and departure, and showing God's sovereign grace and power in redeeming them, as will be fully accomplished by the end of the Great Tribulation. Thus, the activity of enemies is prominent in these psalms, with the antichrist heading this activity.

THE CRY OF LONELY DISTRESS

Just as Exodus begins with the people of God suffering great distress under Egyptian bondage, so this book of psalms begins with a crying out to God for His intervention in the sorrows that afflict His people. Psalm 42 is addressed to the chief Musician, who is Christ, but is called "a contemplation of the sons of Korah." Korah was swallowed up by the earth opening, but the sons of Korah did not die in his rebellion (Num. 26:11). Thus, they picture the future remnant of Israel, sons of a rebellious father, but brought in faith to God through tribulation.

AN APPEAL TO GOD, HIS ONLY RESOURCE (vv. 1-5)

There is no doubt that the trial of lonely suffering is the reason for the psalmist's thirsting for the living God, for sadly, this thirst needs to be awakened. We do not long for water until we are thirsty. Thus, it is God who brings us down to such a point of thirst by allowing hard circumstances. In the heat of the day a deer pants for the water brooks (v. 1). Water symbolizes the word of God (Eph. 5:26), and when flowing (as does the brook), this emphasizes the energy of the Spirit of God in making God's word vital to the soul (John 7:38-39).

This thirst is very real, for it can be satisfied with nothing less than the living God (v. 2), nor is the psalmist afraid (as were mere religionists) to come and appear before God: In fact, he deeply desires this, but while longing for God's intervention, he speaks of his tears being his food day and night. No doubt this contemplates the suffering of the godly remnant of Israel in the tribulation period, suffering that is unabated for what seems a long time. They let it be known that their trust is in God, but this causes the mockery of unbelievers. If there is a God, where is He? is their question (v. 3. For He does not seem to be helping them at all. But God works in His own time and in His own way.

These things cause him to pour out his soul in agony (v. 4), for he remembers that he had gone with a crowd to the house of God. For the temple will have been rebuilt before the middle of the tribulation period, with sacrifices being resumed for a time until the beast of Rome stops this recognition of the God of Israel (Dan. 9:26-27) at the middle of this seventieth week of Daniel. Of course at this time the remnant will not clearly recognize Christ as their true Messiah, but will have been awakened to realize that they must expect the Messiah to come. Thus, they could go to the temple with the voice of joy together with a crowd who kept "a pilgrim feast." Certainly some of the crowd would be there because it seemed a proper thing, not because of faith in the living God. But when this observance is canceled, the few who are true believers will be deeply distressed.

"Why are you cast done, O my soul? And why are you disquieted within me?" (v. 5). Surely he felt that since his trust was in God, there was no proper reason for him to be cast down. So he encourages himself to hope in God, with the confidence that he would yet praise Him for the help of His countenance. Just to look into the Lord's face would mean wonderful help to him, for that face looks with genuine compassion on His own, but also with approval of every responsive action for His sake, that is, action moved by faith in the living God.

DISTRESS AGAIN EMPHASIZED (vv. 6-11)

Though faith has lifted up the psalmist to a height of confidence and assurance, yet in experience he is plunged again into depths of distress, as will be true for the remnant of Israel in the tribulation period. Again he speaks of being cast down, this time speaking directly to God, telling Him his problem (v. 6). Yet a ray of hope penetrates his soul as he says, "Therefore, I will remember You from the land of the Jordan, and from the heights of Hermon, from the hill Mizar." Jordan is the river of death, flowing as it does into the Dead Sea. How vital it is that we should apply the death of Christ to our own circumstances! Hermon speaks of the "ban" against evil, that is, God's faithful; judgment of all evil, which will be the outcome of the tribulation. The hill Mizar means "the hill of littleness," for God's work brings all mankind down to their proper level, just as Saul of Tarsus was brought down, to be called "Paul," which means "little." This takes time to learn, calling for genuine patience.

"Deep calls unto deep at the noise of Your waterfalls. All Your waves and billows have gone over me" (v. 7). It is as though the depths of suffering go deeper and deeper, yet is recognized as the work of God behind the scenes, the sound as it were of a waterfall, or waterfalls combining in alarming its victims. Thus, the psalmist felt that all God's waves and billows had gone over him. Such will be the feeling of the remnant of Israel in the Great Tribulation, yet it is only their feeling, for the fact of suffering all God's waves and billows is true only of one Sufferer, the Lord Jesus Christ, who bore this alone at Calvary.

The Lord will command His loving-kindness in the daytime, and in the night His song shall be with me — a prayer to the God of my life" (v. 8). The future daytime of the millennium will indeed prove the reality of God's loving-kindness, but even in the night of trial there may be singing, as was true on the night of the Lord's betrayal to His enemies (Mk. 14:26). This was virtually a prayer also, "to the God of my life," for though death may be imminent, God's end in view is life.

Again, though he has confidence that God is his Rock, he questions God as to why he has forgotten him (v. 9). For the enemy still oppresses, causing him to mourn. He feels as though his bones are virtually broken, for his enemies continually reproach him with the mocking question "Where is your God?"

Finally, he repeats his question to his own soul (v. 11), "Why are you cast down, O my soul? And why are you disquieted within me?" But he knows the One who answers, if he does not fully know the answer, "Hope in God, for I shall yet praise Him, the help of my countenance and my God."

DELIVERANCE FROM ANTICHRIST SOUGHT

As did Psalm 42, this psalm contemplates the Tribulation period, but Psalm 42 seeks deliverance from the enemy nations, while Psalm 43 deals with the enemy within Israel, that is, the false christ, who will be the head of an ungodly nation, Israel itself. Today we are faced with a similar situation, not only having enemies of Christianity to contend with, but enemies of the truth of God under the guise of being Christians, set to undermine the pure truth of the Word of God, as is told us in 1 John 2:18, "Even now many antichrists have come."

When the psalmist says, "Judge me, O God" or "vindicate me" (v. 1), it is evident he seeks God to judge as to all the circumstances in which he is found. Are those deceivers who pretend to be true leaders going to triumph over the godly" Certainly God knows the entire condition of things, and His patience will come to an end with such conniving wickedness. Actually, the time of the antichrist's exaltation will be very brief, no more than five or six years, yet it will seem long to the godly remnant. The antichrist will be "a man of deceit and iniquity," of whom we read, he "opposes and exalts himself above all that is called God, showing himself that he is God" (2 Thess. 2:4). It is shocking to think that the majority in Israel will welcome such a deceiver as their Messiah!

Of course, five or six years of continual suffering does not seem a short time when one is passing through it, and the psalmist pleads that actually God is the God of his strength: why does it seems as though God has cast him off? (v. 2). Is there a reason that he is mourning because of the oppression of the enemy? Of course the immediate cause of his mourning is the enemy's oppression, but he knows that there must be a cause behind that — a cause for which God allows such a thing. This is true, but he does not perceive the reason.

Therefore, he pleads, "Send out Your light and Your truth! Let them lead me" (v. 3). Actually God's light and His truth are always operative in the history of the believer, but often we do not discern it, and want it to be more manifest in our experience. In fact, he adds, "Let them bring me to Your holy hill and to Your tabernacle." This will certainly be true, though the time seems long. "Then I will go to the altar of God, the God of my exceeding joy" (v. 4). With the future being so clearly positive as this, should we at present be cast down? In fact, "on the harp I will praise You, O God, my God." The harp, with its ten strings, speaks of the full range of worship, embracing every aspect of our lives, so that our souls are filled with the joy and adoration of the Lord.

Thus, the future being settled, with its unspeakable joy and blessing, the psalmist may well question as to why he is cast down and his soul disquieted (v. 5). There is no proper reason for his depression. He realizes this and advises himself to "hope in God," for his trial is of short duration: He would yet praise God, who is Himself the help of his countenance, and his own God. How true this will be for the godly remnant of Israel when the Lord Jesus takes His place of total authority over them and the nations in the millennium.

REMEMBERING PAST DELIVERANCES

In this psalm the faith of the godly remnant of Israel is stirred by the remembrance of God's grace to Israel in early days, His delivering them when they were without strength; though the circumstances then were far different than those of the Tribulation will be. But if God was sufficient then, can changing circumstances ever find him to be insufficient?

THE POWER WAS GOD'S ALONE (vv. 1-3)

Through their fathers Israel had heard of God's great power "in the days of old" (v. 1), though they might have learned this more fully by reading God's Word. Now that they were in great trouble themselves, could they count upon this power to deliver them? God had driven out the nations who occupied the land of promise (v. 2), for it is certain that Israel had not the power to accomplish such an object. It was God who planted Israel in the land and afflicted those who had usurped the land that God had purposed to give to Israel. While Israel used their swords in conquering the land, it was not their swords that accomplished the victory (v. 3). This would have been impossible if God had not been their strength. It was God's right hand, His arm, and the light of His countenance that made all the difference, because of His sovereign favor to Israel.

DELIVERANCE COMING FROM GOD (vv. 4-5)

God being recognized as King, in total authority, His Word of command will stand. He commands deliverance for Jacob (v. 4), and therefore, through His power, the weak nation will trample those who rise against them (v. 5). This is spoken in fullest confidence: there will be no doubt about it.

DEPENDENT ONLY ON GOD (vv. 6-8)

Israel will not trust in his own armaments, for they would prove useless in the end (v. 6), but in depending only on the living God they have been saved from their enemies (v. 7), who are fully put to shame with all their opposition and hatred. It will always be Thus, when we depend simply on the God of Jacob, and we, as well as they, have reason to boast in God all day long, and praise His name forever (v. 8).

BUT PRESENT PAINFUL TESTING (vv. 9-14)

In total contrast to the previous verses, this section returns, as do the previous psalms, to consider the deeply painful circumstances that try the faith of the godly. For Israel, in spite of God's previous kindness to her, has departed from the path of simple faith, and the godly must feel the results of this out of love for their own nation. They feel God has cast them off and put them to shame, not supporting their armies, but rather leaving them to flee from the enemy (v. 9). Then to add to such humiliation, the enemy has taken spoil from them (v. 10).

They were like sheep, dependent and helpless, given up as food for the enemy (v. 11), and scattered among the nations, this being literally true, for now for centuries Israel has been a people dispersed in every direction. they felt God was selling them, but receiving no payment for them. Little did they understand that God was going to be highly honored and glorified through the dreadful experiences that Israel endures, For their eventual restoration will mean that God has profited tremendously.

Meanwhile, Israel feels the reproach of neighbors, not only by distant enemies, but being scorned and derided by those around them. The nations made her a byword, shaking their heads in derision. Today this is clearly true, for there are many who even dare to claim that Israel is the cause of all the trouble and terror the world is suffering. Of course this is stupid ignorance, but inspired by Satan in his hate toward God.

DRIVEN TO CLING TO GOD (vv. 15-21)

The continual dishonor and confusion causes deepest exercise of soul (v. 15), and he says, "the shame of my face has covered me," this stemming from the reproach and reviling of the enemy (v. 16), who is also called an "avenger," for while one of this kind has no real reason for hostility, he likes to think he is right in avenging what he imagines to be wrong.

But, appealing to God, the remnant claim they have not forgotten Him or dealt falsely with His covenant. No doubt this is true, though not for all Israel, so that the godly will be suffering both from the outside enemy and from their brethren according to the flesh. They feel the pain of the adversity more deeply because they do not feel they deserve it. Neither in heart had they turned back nor in their steps had they faltered from the path of truth, yet they found themselves severely broken and covered with the shadow of death (vv. 18-19). They could understand such affliction if they had forgotten the name of God or had been led astray by idols (v. 20), but would not God search this out? He knows the secrets of the heart (v. 21). But they must learn a deeper lesson.

In all the deep distress of Israel which seemed more than they could understand, there was one most vital lesson that God desired to press on their hearts. That is, He intended the godly to feel the pain of the disobedience of all the nation Israel since they were part of that nation. This is the truth of eating the sin offering, which was the duty of the priests in Israel (Lev. 6:24-29); and which was beautifully true above all in the Lord Jesus, who was perfectly without sin, yet felt the sin of His people as though it was His own.

PLEADING FOR A LIMIT (vv. 22-26)

"Yet for your sake we are killed all the day long; we are accounted as sheep for the slaughter" (v. 22). Since they were identified with the Lord, they were treated the same as He: they were figuratively "killed all the day long." Actually, when suffering for Christ's sake, we should rejoice and be exceedingly glad (Matt. 5:11-12); and if we are counted as sheep for the slaughter," we should remember that the Lord Jesus "was led as a lamb to the slaughter" (Isa. 53:7), and it is really an honor if we are privileged to endure treatment similar to His. But Old Testament believers did not have the actual knowledge of the sacrifice of Christ, and did not have Matthew 5:11-12 to rest upon. So instead of rejoicing, they cry to the Lord to awake! and to arise! (v. 23). Such a cry is only from lack of faith, for "He who keeps Israel shall neither slumber nor sleep" (Ps. 121:4).

But feeling that the Lord was hiding His face from them, they assume He is forgetting their affliction and oppression (v. 24). Thus, though faith shines through occasionally in all these exercises, yet experience has so loud a voice that faith is often obscured. Their soul was bowed down to the dust, their body clinging to the ground (v. 25). How difficult it is for us to find grace to rise above our circumstances!

Verse 26 is another plea for God to no longer delay an answer to their evident distress. Why He is silent when they are so oppressed seems too difficult for them to understand. "Arise for our help, and redeem us for Your mercies' sake." No doubt they little realize that it is not only redemption by power they need, but redemption by blood, only to be found at Calvary.

THE GREAT DELIVERER INTRODUCED

The previous psalms have cried out for deliverance from the power of the enemy, and this deliverance is seen in Psalm 46. But more important than the deliverance is the One who delivers, and in Psalm 45 it is Thus, the glory of the Messiah Himself that is emphasized. The psalm is addressed "to the Chief Musician," who of course is Christ, and "among the lilies" which generally grow, in the valleys, Thus, emphasizing the lowly character of this wonderful Person, with His purity and beauty. It is "a contemplation of the sons of Korah," the man who died in his rebellion, though his sons did not. (Num 16:21-36; Num. 26:11). They picture therefore, the sons of a rebellious father, the very character of Israel in the last days. It is truly "a song of love."

THE KING'S PREEMINENCE (vv. 1-2)

Well may the psalmist's heart overflow in his spontaneous composition concerning so great a King (v. 1). This can be no other king that the Lord Jesus, for it speak of the King. The tongue of the writer is moved by his heart as he realizes how infinitely fairer is this King of glory than all the sons of men (v. 2). "Grace is poured upon Your lips." How true this was in all His life on earth. When He spoke in His own city Nazareth, we are told, "all bore witness to Him, and marveled at the gracious words which proceeded out of His mouth" (Luke 4:22). The result of His life and His death was that "God has blessed You forever," raising Him from among the dead and seating Him at His own right hand (v. 2).

CONFLICT WITH ENEMIES (vv. 3-5)

But the proclaiming of grace is followed immediately by the execution of judgment, for His grace has been despised and rejected by the world. What a contrast therefore, between the first two verses and the third! "Gird Your sword upon Your thigh, O Mighty One, with Your glory and Your majesty" (v. 3). Of course this is a prophecy of that which has not yet taken place, for it looks on the end of the Great Tribulation. The day of grace has been marvelously lengthened to about 2000 years. Still, God's patience will eventually come to an end, and Christ will "ride prosperously because of truth, humility and righteousness" (v. 4). This reminds us of Revelation 19:11-16, where the King of kings comes forth on a white horse, to completely subdue His enemies under His feet.

Where grace is rejected, truth will triumph, and humility will be rewarded, for the suffering humility of the Lord Jesus will then be realized by the world to have been strength, not weakness. Righteousness too will be displayed in all its purity as perfectly carried out by the King of glory.

When the judgment of God must be poured out upon a rebellious world, the right hand of the Lord Jesus will teach Him awesome things. For people will be filled with awe and wonder at the sight of His great conquests. Revelation speaks of the sword of His mouth, but Psalm 45:5 adds to this the sharp arrows by which the people fall under Him. Thus, when the Lord arises to judge His enemies, there will be both short range and long range warfare. He can overcome from any distance as easily as at close range.

MANIFESTED AS BOTH GOD AND MAN (vv. 6-8)

The grace of the King's lips and the might of His glory in subduing all things under Him is now followed by a declaration of the glory of His Person. Hebrews 1:8 quotes God's own words to His Son, as verse 6 of our chapter declares, "Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of Your kingdom." When God addresses Him as God, who can dare to dispute this great truth? Those who do so will find the same dreadful end that Satan, the father of lies, will suffer!

The deity of Christ being first established, now in verse 7 the perfection of His true Manhood is insisted on. His history on earth has proven Him to have loved righteousness and hated wickedness, as the Man of purest character. Therefore, God, who is said to be "Your God," has anointed Him with the oil of gladness above His companions (v. 7). Thus, though He is absolutely and eternally God, He is just as truly Man, but a Man above every other man, though some are said to be His companions. Of course, these are believers, who have been identified with Him because of the value of His sacrifice on their behalf. Philippines 2:9 shows Him to be highly exalted and given a name above every name, as a result of His willing sacrifice on Calvary.

"All Your garments are scented with myrrh, aloes and cassia." His garments symbolize the habits that characterized Him in all His life on earth, producing a fragrant odor that attracts a glad response. Myrrh speaks of suffering under pressure, as is seen in Smyrna (Rev. 2:8-11), and the sufferings of the Lord Jesus, even before the cross, were such as to deeply affect our hearts when we think of the lowly patience with which He met these. It may be difficult to discern the significance of the aloes and cassia, but at least the mention of them should stir us to more deeply appreciate the fragrance of His entire life and character.

"The ivory palaces" may remind us of Solomon's making "a great throne of ivory" which was overlaid with gold (2 Chron. 9:17-19), yet we know of no actual palaces of ivory to which this might refer. Is it possible these palaces may speak of heaven? We can think of no other scriptures that might aid us in coming to any decision about this matter.

EARTHLY RELATIONS (vv. 9-12)

This section shows the earthly relations that Lord Jesus will have in the millennial age. No doubt this earthly is a picture of the heavenly, for the Lord Jesus will have His heavenly bride the Church in heaven with him, but though he will not remain personally on earth, there will be honorable women to celebrate His preeminence, and Israel will be the queen dressed in gold from Ophir (v. 9). The honorable women will include kings' daughters from among the Gentiles.

In verse 10 the queen is addressed as "daughter." Thus, she is both daughter and bride at the same time. For she has been born again by His sovereign grace and power, and is Thus, His daughter; but she has also been betrothed to Him as his bride (the earthly bride). Similarly, though the Church is His bride (the heavenly bride), every individual is by new birth His child. Both relationships (child and bride) are precious, each teaching a different line of blessing and responsibility. Now this daughter (as the bride) is enjoined, "Consider and incline your ear; forget your own people also and your father's house." Just as any young lady, being married, is to leave her natural relationships and her father's house, so Israel, born again, is to put her natural relationships in the background, and to be devoted to the Lord, the King. This will be beauty in the eyes of the King, for "He is your Lord, worship Him" (v. 11). If this will be true as regards the earthly bride of Christ, how much more true of the bride who has a heavenly inheritance, the Church.

To this great celebration "the daughter of Tyre will come with a gift (v. 12). Tyre was the maritime nation that had contact with all the nations, so that likely the mention of her is intended to imply that many nations will join in celebrating the victory and preeminence of the blessed King of kings. Also, even "the rich among the people will seek Your favor." It is usually the poor who seek the favor of the rich, but in comparison to the wealth of the Lord Jesus, the wealth of the richest will be only poverty: they will need something more than natural wealth.

MANKIND WITH GOD vv. 13-17

We have seen the truth of Christ's earthly relationships, now one more marvelous is presented, a relationship to God which has been established by the Lord Jesus for the blessing of those redeemed by His blood. It has been made clear that the queen in this chapter is the earthly bride of the Lord Jesus. But this is only one aspect of the dignity with which she is blessed. She is also "the King's daughter" (v. 13), referring to the fact that she has been born again, just as believers today are blessed with new birth, and Thus, are children of God, as well as being unitedly betrothed as the bride of Christ. We cannot depend on any earthly relationship to illustrate these two distinct truths together, though earthly relationships can illustrate, separately, the blessing of both facts.

First however, "the King's daughter is all glorious within"(v.13). Some translators have thought it necessary to add the words "the palace," but this involves a painful lack of discernment, for it is God's view of her that is emphasized here, just as is true in 1 Peter 3:4, speaking of a godly wife, whose adornment should be "the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God." It is new birth that makes this wonderful difference in her from others. But also, her clothing is of "wrought gold" as mined from the earth , but worked upon by an expert. This is a reminder of 1 Corinthians 1:30: "But of Him (of God) you are in Christ, who became for us wisdom from God — and righteousness and sanctification and redemption." Thus, God's workmanship gives believers this beauty on the outside as well as inwardly.

She is therefore, brought to the King in robes of many colors (v. 14), just as Joseph's coat of many colors (Gen. 37:3) indicated the many various virtues of godliness, primarily seen in the Lord Jesus. The bride has also companions who are virgins, no doubt Gentiles who are drawn by the grace of God to share in the blessed privilege of faith in the living God. It is the pure grace of God that brings them to come with gladness and rejoicing to enter the King's palace (v. 15).

"Instead of your fathers shall be your sons, whom you shall make princes in all the earth." (v. 16). It is the bride addressed here, including all true Israelites. In the past they had made much of their fathers, Abraham, Isaac and Jacob; but in the future they will have more joy in their sons than in their fathers, for their sons will have such faithful character as to be made princes in all the earth, for they will be virtually sons of the King.

But verse 17 ends the psalm with God's declaration to the King, His beloved Son, "I will make Your name to be remembered in all generations," for in the thousand year reign of this Sovereign there will of course be many generations, all living at the same time, for the godly will live through the entire millennium. "For as the days of a tree, so shall be the days of my people" (Isa. 65:22). Through all that time His people will not grow weary of praising Him, nor indeed for eternity!

GOD FOR US

The glory and majesty of the King having been established in Psalm 45, now we see the perfection of the deliverance and blessing He brings to His people Israel, He Himself remaining among them (v. 11).

GOD SUFFICIENT (vv. 1-3)

Just as Psalm 45:6 is clearly addressed to the Lord Jesus, calling Him God, so Psalm 46:1 speaks of the King of kings as "God." Seven times in this chapter the name "God" appears, and in every case it refers directly to the Lord Jesus. Though Israel will then be going through the throes of the Great Tribulation, the godly remnant will greatly value this precious assurance. "God is our refuge and strength, a very present help in trouble" (v. 1). During this time two-thirds of the nation "in all the land" shall be cut off and die (Zech. 13:8), yet the one-third remaining will be encouraged to use such language as this psalm puts in their mouths, "Therefore, we will not fear" (v. 2). If in the face of the greatest horror the world has ever seen, the godly can have such confidence, how much more should we, in view of the very minor afflictions we may have to face!

"Even though the earth be removed." This may be rendered "the land" rather than "the earth." for it speaks of the nation Israel as it has been for centuries removed from their homeland. The mountains being carried into the midst of the sea signifies the authorities in Israel being assimilated by the sea of the Gentiles (Rev. 17:15), as has been true for centuries, and in the tribulation will be true in the sense that Gentile powers will be the chief influence in the politics of Israel. How deeply affected will the godly be through such shaking events!

It might seem that Israel can never be recovered, and even some Christians have entertained such thoughts. But God has before furnished the remnant of Israel with such scriptures as Psalm 45, that they might express their firm confidence of faith in their true Messiah, the Lord Jesus, before ever He reveals Himself in judging the world. The waters of the nations will roar and be troubled, and the mountains, typically the governments of the world, shake with their inability to control the agitation of the masses of men.

THE DELIVERANCE (vv. 4-7)

In contrast to the heaving, roaring seas, "there is a river whose streams shall make glad the city of God, the holy place of the tabernacles of the Most High" (v. 4). The seas symbolize the commotion and trouble of the whole world, its waters not even fit for human consumption, its waves battering against each other, with no rest, no calmness of peace. But the river comes from above, flowing in one direction, with its fresh, pure water to refresh a weary land. This no doubt refers to the river spoken of in Ezekiel 47:1-12, flowing from the temple in Jerusalem down to the Red Sea, healing the waters of the sea. This awaits the coming millennium, and is figurative also of the river of water of life proceeding from the throne of God and of the Lamb (Rev. 22:1) to bless the heavenly city, the New Jerusalem. Of course this speaks of spiritual refreshment and blessing that will have no end.

But in Psalm 46 it is the city of God on earth spoken of, made glad by the constantly flowing river of God's blessing. "God is in the midst of her" (v. 5). This is the same God who says, "Where two or three are gathered together in My name, I am there in the midst of them" (Matt. 18:20). Thus, the Lord Jesus will have the same place of central importance in Israel as He does now in the Church of God. No wonder "she shall not be moved" as she has been in many centuries past.

"God shall help her just at the break of dawn." What a relief for the constantly beleaguered city of David! The Great Tribulation will be the darkest time of the night for Israel and the world. But the dawn will come quickly. "Weeping may endure for a night, but joy comes in the morning" (Psalm 30:5). "The Sun of righteousness shall arise with healing in His wings" (Mal. 4:2). His coming to Israel in power and glory will be the answer to the sorrows they have long endured. This is the introduction of the Millennium of settled peace.

How much is involved in the few words of verse 6! "The nations raged," and today we already see that rage increasing, particularly in the middle east, with Israel at its center. "The kingdoms were moved," practically every nation affected in such a way as to take part in the agitation that will prevail. "He uttered His voice." For centuries there has been no intervention by God, and what a shock it will be when the Son of God suddenly speaks in awesome power and majesty! But the first effect mentioned is that "the earth melted," that is, the land melted, for it refers particularly to the remnant of Israel left in the land after two thirds have been cut off in death. Their hearts will be melted down in deep repentance, as Zechariah 12:10-14 tells us, "They will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for His only son." They will realize as never before that Jesus is the great Messiah whom Israel had rejected, and will be melted down in profound repentance that will move the whole remnant of Israel. What reason indeed for the addition of the word "Selah," — pause and consider! How marvelous an answer to all the sorrows that have engulfed that nation for centuries!

GOD GLORIFIED (vv. 8-11)

When Israel is delivered, then they will have time and leisure to consider the marvel of God's work of judgment and purification He will make on earth (v. 8). Great edifices that men have built to celebrate their skill and their pride will be brought down to the humiliation of total desolation. Indeed, if peace is to be established, it must be by means of judgment, and the Lord Jesus alone will have power to put an end to wars (v. 9). Today there are many who organize to demand of governments that war must not be engaged in; but their methods are hopelessly futile. It is like ordering the waves of the sea to cease their tumult! Only One could successfully do this, as the Lord Jesus did in Mark 4:38-39, which is a picture of His eventually speaking peace to a world of tumult. All the implements of war, the bow, the spear, the chariot, He will render inoperable, whether by cutting or by fire. Then Israel will not learn war any more. Wonderful relief!

"Be still and know that I am God." Who is God? The very One Israel rejected when He came in grace. Now He will be exalted among the nations, and also in Israel, "the land." Now verse 11 repeats verse 7. Why? Because verse 7 is initial, but verse 11 indicating that the presence of this great God and Savior is permanent. Wonderful grace!

"THE PEOPLE OF THE GOD OF ABRAHAM"

The deliverance of Israel having been beautifully seen in Psalm 46, now the great resulting blessing of the nation is described, blessing that is the answer to God's promise to Abraham centuries ago. Again, the psalm is inscribed to the Chief Musician, the Lord Jesus, and with the sons of Korah chiefly in mind, the sons of a rebellious father, as is the character of Israel today, therefore, the recipients of pure grace.

ISRAEL, GOD'S CHOSEN PEOPLE (vv. 1-5)

The words of this section are put into the lips of Israel in view of their millennial blessing. They bid all peoples to clap their hands in approval of God's goodness to Israel, to shout to God with the voice of triumph. Nor is there any doubt as to the significance of the name of God, for He is called "The Most High" and "a great King over all the earth" (v. 2), perfectly descriptive of the glory of the Lord Jesus in the Millennium.

Certainly, He will subdue the peoples of the earth, but more explicitly He will subdue them under Israel (v. 3). The nations have treated her as "the tail" but she will be the head in that day, a complete reversal of her place in the world. Besides this, it is the Lord who will choose their inheritance for them (v. 44). Other nations today are making every effort to displace Israel from the little space of land she has been claiming, but she will have obtained more in the coming day. For the Lord calls them "the excellence of Jacob whom He loves." However undeserving Jacob has been, God's counsels of pure grace stand inviolate: no nation will ever displace them when God gives them their inheritance.

"God has gone up with a shout, the Lord with the sound of a trumpet" (v. 5). In Psalm 46 we see God coming down to Israel to deliver them: now we read of His going up, and with a shout of victory. For having established peace on earth, He will return to heaven to reign over the earth. This verse reminds us that God has come down to suffer and die, and having accomplished redemption, He has gone up in triumph.

ISRAEL'S TESTIMONY TO THE GLORY OF MESSIAH (vv. 6-9)

The adoring worship of Israel to the Lord Jesus will continually resound after this. "Sing praises to God, sing praises" (v. 6). Then also, "Sing praises to our King." Of course this King is the Lord Jesus, which is as clear as can be in verse 7, "For God is the King of all the earth." Just as in Psalm 46, where seven times the name God refers to this blessed Savior, so it is in Psalm 47, eight times. Seven is the complete number, and eight denotes a new beginning, Thus, in each case the number is appropriate. Little wonder that verse 7 adds, "Sing praises with understanding." Israel was before far from understanding that their Messiah must be God himself: now what a difference!

"God reigns over the nations" (v.8). Christ is the perfect representation of God. At present He sits on His Father's throne (Rev. 3:21), but then He will sit on His own holy throne, for it will be clearly manifest then that He is both the eternal God and the sinless Son of Man in one blessed Person. "The princes of the people have gathered together, the people of the God of Abraham" (v. 9). God has not forgotten His promise to Abraham (Gen. 15:5), though Israel's history has been far from commendable, and unworthy of such a promise. Now the nation, once scattered and separated, will be gathered together in a unity that will remain intact. "For the shields of the earth (the land) belong to God." The only protection for Israel will be that of the living God, the Lord Jesus. Though they have sought other protectors, all will have failed. The Lord alone remains "greatly exalted."

VICTORY OVER THE LAST ATTACK ON ISRAEL

Psalms 46 and 47 have seen the triumph of the Lord over all those enemies that congregate against Israel in the Great Tribulation period, so that Israel will not see evil any more. But there will be another attack against that nation after peace has been established, as Ezekiel 38-39 shows, The prince of Rosh, Meshech, and Tubal from the far north, and others with them, Persia, Ethiopia and Libya, will see Israel now as "a land of unwalled villages," a people "dwelling safely, without walls and having neither bars nor gates." Because Israel will have no armaments, no defenses at all, these nations will be very confident of their ability to destroy them and rob their country of all their possessions. But Israel will totally depend on their Messiah and will not be disappointed (vv. 4-8).

God will intervene by turning these enemies against one another as well as sending an earthquake, with pestilence and bloodshed, flooding rain, great hailstones and brimstone (Ezek. 38:18-23). Israel will remain calmly at peace, with no need to defend themselves. At that time, how greatly will they marvel over their years of folly in rejecting their Messiah!

THE ENDURING CITY OF GOD (vv. 1-3)

Jerusalem will have wondrous reason indeed to celebrate the greatness of God, their Lord (v. 1). The very God they had dishonored for centuries will be the Object of their adoring worship. The center of His choosing will then prove worthy of His choice, "the city of our God in His holy mountain," an elevation observable by the whole world. Today Israel's right to the city is strongly challenged, but the city then in Israel's hands will be the joy of the whole earth (v. 2).

Then Mount Zion is spoken of as being "on the sides of the north." The north is the direction speaking often of mystery and from which the cold winds of atheism blow. From the far north will come the vicious attack of Gog and Magog, to be fully repelled by the great King of the city Jerusalem. For Jerusalem will be fully prepared for this, with her possession of "the sides of the north." "God is in her palaces; He is known as her refuge" (v. 3). What more safe place could ever be known?

ATTEMPTED CONFLICT (vv. 4-7)

These verses do not speak of the conflict in the tribulation period, but afterward, when many kings assemble (v. 4) with the object of appropriating Israel's possessions. They accomplish no such object, but will learn by their attack that Israel is perfectly protected by a sovereign power. They can only marvel at this and become deeply troubled, fear leading them to seek to hasten away (v. 5). They will find by painful experience that it is worse than useless to think of subduing Israel when their Messiah is reigning. In fact, their judgment will be far more dreadful than the psalm shows, for it is seen in all its awesome character in Ezekiel 38 and 39. But Psalm 48 simply dwells on the reality of the protection of God over His people, so that the enemy is rendered helpless to do anything against them.

Fear overtakes the enemy, and pain as of a woman in birth pangs (v. 6), and the ships of Tarshish are broken by an east wind from God (v. 7). Thus, all those things that the enemy depends on for warfare are become totally ineffective.

REALIZATION IN EXPERIENCE (vv. 8-11)

Israel then will have a clear object lesson to show them that what they have heard of the faithfulness of their God is now demonstrated so that they see it (v. 8). For Jerusalem will then be rightly called "the city of the Lord of hosts," or "the city of our God." "God will establish it forever." At that time Israel will have thought on God's loving-kindness, — a meditation that was foreign to them for centuries before, but now, "in the midst of Your temple" they will be at leisure to restfully ponder the reality of the loving-kindness of their Messiah, the living God (v. 9).

Only at that time — never before — will the praise of the Lord be "according to His name." His name will be so perfectly revealed to Israel that they will respond with suitable praise from hearts overflowing in adoration, "Your right hand is full of righteousness" (v. 10). The right hand is the right hand of positive power, and that power will be exercised in pure, unlimited righteousness. Mount Zion (meaning "sunny") is bidden to rejoice, for this is God's center of the whole earth, to have her rightful place only in the coming millennium. And "the daughters of Judah (meaning "praise") are encouraged to be glad because of the Lord's judgments. Is Judah especially spoken of because it was she who had been guilty of the crucifixion of the Messiah? What a change for them then! Having been broken down in repentance, her unbelief will be replaced by exultant gladness!

PROVEN BY CLOSE INSPECTION (vv. 12-14)

Is Zion fully suitable as God's center of His dealing with the world? Let all who will check out this matter take plenty of time to walk (not ride) about Zion, count her towers (points of observation), mark her bulwarks (the strength of her protection), consider her palaces (the wealth and beauty of her resources). Such inspection and consideration will unfailingly move the observer to tell of it to the following generation (v. 13), and there will be many generations to be told in the space of 1000 years.

Being the center of the great King, the very focal point of the city will be the King Himself, and He, the blessed Lord Jesus Christ, is the Object of verse 24, "For this is God, our God forever and ever." it only follows that the correct translation of the last phrase is, "He will be our guide forevermore," not only "until death," for no believer will die even at the end of the millennium. For many centuries Israel has considered herself wise enough to order her pathway correctly, so that she has needed no outside guidance. It will have taken many centuries to break down such self-confidence, but when she finally learns the truth, she will fully understand that she needs God's guidance forevermore, not only at times, but at all times!

A RECAPITULATION

Though Psalm 48 has brought us to observe the fullness of blessing of Israel in the millennium, Psalm 49 is addressed to all peoples, showing that not everyone will enter into that marvelous blessing. Very clearly the difference between a believer and an unbeliever is shown, and everyone on earth is urged to consider this intensely serious matter.

AN ELEMENTARY FACT (vv. 1-4)

"Hear this, all peoples" (v. 1). the psalmist is drawing attention to a fact that has been established and often commented on in practically all the preceding psalms, for though scripture is clear as can be that a decided difference is made between believers and unbelievers, yet people generally ignore this, and even at funerals are given the impression that after death everyone goes to heaven. Therefore, "all the inhabitants of the world, both low and high, rich and poor together" (v. 2) are summoned to listen to sober wisdom.

For the mouth of the psalmist speaks wisdom. He has learned to meditate in his heart on that which gives understanding (v. 3). Nor is it a legal commandment of which he speaks, but a proverb that should command the attention of all who are wise in heart (v. 4). If it seems to be a dark saying, it is nevertheless set to music on the harp, to appeal not only to the intellect, but to the heart.

"I" IN CONTRAST TO "THOSE" (vv. 5-12)

Well might a believer question, "Why should I fear in the days of evil?" Even when he feels the shame of the iniquity of his heels (v. 5), for he does not trust in himself, but in the living God. It may seem that those who are rich and increased with goods are secure (v. 60), but the child of God is far more secure than they are. They may boast in the multitude of their riches, but what kind of riches do they have? All the wealth they have is useless as to redeeming one precious soul; or securing the ransom of anyone from the guilt of his sins (v. 7). Yet the poorest believer is able to communicate to others the good news that Christ has paid the full ransom price of their redemption, and that they will be perfectly redeemed by receiving Him.

For the redemption of their souls is costly." Only the great sacrifice of the Lord• Jesus was able o accomplish such a redemption — a cost infinitely beyond the ability of any other to pay. The proper translation of the last phrase is not, "it shall cease forever," but "it must be let alone forever," that is, such a redemption must be left forever in its solitary dignity, — alone as the only means of redemption.

"So that he should continue to live eternally, and not see the Pit" (v. 9). This refers specifically to those believers in Israel who will have their part in the earthly blessing of the nation in the millennium. They will not die at all. Redemption for believers today does not guarantee that they will not die, but it does guarantee that they will live eternally, though they may die, only to be raised again to live forever.

Meanwhile, it is evident that both wise men and fools die and leave their wealth to others (v. 10). Unbelievers generally suffer the disease of thinking inwardly that their houses will last forever, that is, they give no thought to the solemnity of death and what comes after (v. 11). They attach their names to their lands, as though they were going to own their lands forever. But the honor given a man during his life is like a flower that blooms, then withers (v. 12), or like a short-lived beast, perhaps strong for a time, then perishing.

RESULTS REALIZED (vv. 13-20)

Though scripture Thus, makes clear the folly of the way of the ungodly, it is only the wise who will discern this and take to heart the lessons so evident in the scriptures. In spite of the foolishness of the way of unbelievers, their posterity will remember and approve their sayings. What value is it to accept the opinions of one who ends in the fires of hell?

"Like sheep (as though they had no spirit) they are laid in the grave (v. 14). Instead of their feeding on Christ, the living bread, death feeds on them. How ominous an expression! When the morning comes, it is evident the upright have dominion over them. Therefore, let the upright never entertain the least envy of the present prospering of the ungodly. What appeared to be beauty on earth is totally consumed in the grave, far from their favored earthly dwelling.

But in infinite contrast, the believer declares "God will redeem my soul from the power of the grave, for He shall receive me. Selah" (v. 15). The believing Israelite is reminded Thus, that he will enter into all the blessings of the millennial reign of Christ, as seen in Psalm 48. Well might we therefore, "pause and consider" — "Selah!"

Certainly, a believer has no reason to fear when the ungodly become rich, for those riches are very transitory. Indeed, we should rather feel sorry for them, for if this is all they have, they shall never see the light, but are like the beasts that perish (vv. 16-20).

A RIGHTEOUS GOD REQUIRING RIGHTEOUSNESS

In the previous psalms we have seen the full external deliverance accomplished, especially as regards Israel. Now two psalms deal with the matter of complete internal salvation, Psalm 50 declaring God's absolute righteousness, while Psalm 51 shows man frankly confessing his sin, so that the latter is the proper result of the former. But Psalm 50 makes the matter clear that, since God is righteous, He requires righteousness in man, though since man does not have righteousness by nature, he must depend on God to supply it for him.

THE SUMMONS OF GOD (vv. 1-6)

The psalm begins with three titles of the great Creator — The Mighty One, God, Jehovah" (v. 1). This God of infinite majesty and glory has spoken, calling the earth from the rising of the sun to its setting. The millennial glory of Christ is clear in this message, as both expressions show — "the rising of the sun" and "out of Zion," called "the perfection of beauty" as it will be only in the millennium. "God has shined," "Our God doth come" clearly indicates that the Lord Jesus is God. Though He has kept silence for centuries, then He will not, but will speak in such power that none will be able to ignore it. Fire and tempest accompany His advent. He will summons the heavens and the earth to witness the judgment of His people, and particularly calls for the gathering of Hi saints together, — "those who have made a covenant with me by sacrifice (v. 5). It is plainly the godly in Israel of whom He speaks, for it is only Israel "to whom pertain the covenants" Rom. 9:4), then they, by faith in the sacrifice of Christ, will have virtually made a covenant with God in submission to His authority. Also, the heavens will declare God's righteousness. How? By the heavens having received the Lord Jesus back in token of His having righteously obtained eternal redemption by His sacrifice of Calvary. Thus, it will be evident that "God Himself is Judge" (v.6) — God as revealed in Christ Jesus our Lord. It is such a fact that calls for a "Selah," pause and consider.

THE NEGATIVE SET ASIDE (vv. 7-13)

Since God is absolutely righteous, there are things that seem right to men that God firmly refuses. Thus, he speaks again to His people Israel, demanding their serious attention, again insisting, "I am God, thy God (v. 7). How valuable were their sacrifices of animals to Him? Though such sacrifices were commanded in Exodus and Leviticus, this was not because God desired such things, but to simply illustrate that these were all symbolical of the one future sacrifice of Christ (v. 8). Israel ought to have realized at least that they were only symbols, though of what they were symbols they were no doubt ignorant.

Was God in need of their bulls and goats? (v.9). In fact, all the beasts of the forest are His, and the cattle (the domesticated animals) on a thousand hills (a great understatement indeed! (v, 10). Birds of the mountains too, and wild beasts of the field (in contrast to the forest) belonged to God (v. 11). Did He need the few animals they might sacrifice?

Did Israel think that God depended on them to supply food for Him? If He were hungry (which of course He is not), would He think of appealing to them? (v. 12). Did they not consider that the world and everything in it is God's? Would God (like them) eat the flesh of animals or drink their blood? (v.13).

THE POSITIVE HEART OF THE MATTER (vv. 14-15)

What then did God really expect from them? Simply thankful and dependent hearts (vv. 14-15). The sacrifice of honest thanksgiving and the honesty of paying their vows were things that God rightly expected. Today, under grace, we are told not even to make vows (Matt. 5:33-34), but when Israel made vows, they were guilty if they did not keep them. Now God makes it clear to them that He does not in any way depend on them, but instructs them to depend on Him, saying, "Call upon Me in the day of trouble, and I will deliver you, and you shall glorify Me" (v. 15). Thus, God totally takes away from Israel all title to have confidence in what they could do for God, and shows them to be altogether dependent on His pure goodness. In fact, He would Himself send them trouble, so that they would call upon Him, and when He delivered them, they would glorify God — not do something for Him! How important it is that we give God His place of absolute righteousness, absolute truth, absolute authority, absolute goodness! It is really only selfishness that thinks otherwise, for if we desire the least credit for accomplishing anything, even though we may think it is for the glory of God, we are in effect robbing God of that which is totally His own.

THE WICKED FAILING THE TEST (vv. 16-21)

Only two verses (14,15) have been necessary to describe the character of the person God approves, but much more is said as to the evidence against the wicked. Too often people put on a religious appearance that deceives others, but certainly does not deceive God. He says to such people, "What right have you to declare My statutes, or take My covenant in your mouth? (v. 16). One may easily declare to others what God says to them, but with no intention of acting on what he teaches. This is contemptible arrogance, for the person himself hates instruction and casts God's words behind his back (v. 17).

Such people will easily take part with a thief if they see any prospect of personal profit, and will not avoid participation with adulterers. Thus, the question of his associations means nothing to him (v. 18). He will give his mouth to evil, having no concern as to guarding his lips, but speaking what is harmful and framing deceit, that is, deliberately planning deception (v. 19), even against closest relatives (v. 20). Such is the case of "deceiving and being deceived," for people of this kind deceive themselves into thinking they are right, and that God is indifferent to their gross evil! But God's patience is not indifference. How stupid men are to think that God is altogether like them! (v. 21), just because for the time God has kept silent. If only they would both read and take to heart the Word of God, what a difference this would make. But the day will unfailingly come when God will rebuke them, setting in order before their eyes the gross evil of things they had considered of no importance. Does this not remind us that at the Great White Throne the books will be opened (Rev. 20:12) with their records of all the guilt of mankind? How devastating a shock for those who thought they were getting away with evil deeds!

WHICH END? (vv. 22-23)

How vital it is for people to consider serious facts. In forgetting God, they are guilty of a dreadful crime, and in danger of being torn in pieces by His own powerful hand, from whom none can deliver (v. 22). What are they urged to consider? That those who offer praise to God rightly glorify Him. This is true of all believers, and only of them, for they alone give God His rightful place.

But such genuine offering of praise is properly accompanied by the rightful ordering of one's conduct (v. 23). Such an one is shown the salvation of God. Salvation is shown to be Thus, absolutely essential, but in the psalms this salvation is not explained as it is in the New Testament.

Apart from new birth, neither genuine offering of praise nor true ordering of conduct are possible, though this fact was not clearly taught in the psalms, nor could be, for the Lord Jesus had not yet come. But those who responded to the Word of God, as in this psalm, were born again, little as they understood this.

CONFESSION OF BLOOD-GUILTINESS AND FORGIVENESS We have observed God speaking in Psalm 50, declaring His greatness, His righteousness and truth. Now Psalm 51 is entirely prayer to God. Giving God His place, David takes his own rightful place as utterly sinful and dependent on the mercy of God. In Psalm 50 God had said, "Hear, O my people, and I will speak" (v.7), for He was speaking particularly to all Israel. Therefore, in Psalm 51 David's confession pictures the eventual confession of Israel as to their guilt in shedding the blood of the Lord Jesus, their Messiah. No doubt at the time of their restoration at the end of the Great Tribulation, they will use the language of this psalm in penitent confession before God.

INTENSE CONVICTION (vv. 1-4)

The inscription of the Psalm shows the occasion that prompted David's prayer. It was not until God sent Nathan to David to expose his guilt that David finally broke down in confession. Of course his confession involved both his guilt in adultery and that of bloodshed, for he knew he was guilty of the death of Bathsheba's husband, — but he only mentions bloodshed in this chapter (v. 14), for it is symbolical of Israel's guilt in the murder of the Lord Jesus, and this is by far the most serious sin of their history.

"Have mercy upon me, O God, according to Your loving kindness" (v. 1). Though David was under law, he could not appeal to God's law in this case. There was no sacrifice provided by God under law to meet such sin as David had committed. There were sacrifices for "sins of ignorance," but David had deliberately sinned, being fully aware of the wickedness of what he did. Being king, according to the law he ought to have passed the sentence of death upon himself! Just so, if Israel now were to appeal to the law which they claim to honor, that law decidedly condemns them to death. It offers no hope whatever!

Instead of appealing to law, David's plea here is according to God's loving kindness. How much more wonderful is God's loving kindness than God's law! God's very nature is involved in the multitude of His tender mercies, and when this is the plea, we can fully count on God's answer. This prayer of David really looks forward to the New Testament revelation of God's love revealed in the person of His beloved Son, for the only way by which God could blot out David's transgressions was by means of the sacrifice of Christ on Calvary. Though that sacrifice had not yet taken place, it is by that sacrifice alone that any Old Testament believer was forgiven and justified before God David speaks of his transgressions in verse 1, then in verse 2 of his iniquity and his sin. Sin is positive, transgression comparative (because it is against a declared law) and iniquity superlative, which indicates a will set on wickedness. Just as David, so Israel is guilty of all of these; but all mankind is just as guilty (Rom. 3:10-19). All have need to be washed thoroughly from iniquity and cleansed from sin. All must be taken away or there is no salvation at all.

David's confession was manifestly deeply felt (v. 3), pressing on his conscience continually; above all because his guilt was primarily against God. Of course, he knew he had sinned against Bathsheba and also against her husband (v. 14), but when he says, "against You only " he puts his finger on the most vital point, for he knew he had to deal directly with God about this matter. He could not now apologize to Uriah, and he had already taken Bathsheba as his wife. There was no way he could remedy what he had done, not even by confession. But he did have to deal with God, for he knew that God would be perfectly justified in this matter (v. 4), though David was found guilty.

DELIVERANCE FROM EVIL (vv. 5-8)

If deliverance from evil and from judgment is to be fully known, it is important to go back to its source, the fact of our being first born as sinners. In the book of Romans this question of inherent sin is not considered until chapter 5, because it is necessary first that man should face that for which he is responsible. He is not responsible for having a sinful nature, but he is responsible for allowing it to express itself in sinful acts. We all know this, much as we might like to excuse bad actions on account of having a sinful nature. But we know it is not an excuse, and here David refers to it rather as going to the root of his guilt (v. 5), to judge himself rather than only what he has done.

He says, "In sin my mother conceived me." He is not speaking of a sinful act, but of the fact that, since his mother had a sinful nature, she could only give him the same nature. For this reason he speaks of truth in the inward parts, that is, it is vital to probe the root of the matter, to honestly judge this, that the nature itself will be restrained from pressing itself. The teaching of scripture concerning this self-judgment is found only in th New Testament (Romans 5,6,7,8, so David did not fully understand it though he did face facts honestly at this time, which is the first step in finding deliverance from the power of the sinful nature, the flesh, and leads to a recognition of God's work in making one to know wisdom (v. 6).

"Purge me with hyssop, and I shall be clean" (v. 17). Hyssop was used by Israel to sprinkle blood on the door posts of their houses on the night of the Passover (Ex. 12:22), and is mentioned also in Numbers 19:6 in connection with the sacrifice of the red heifer. It is seen as the lowliest of plants in contrast to the lofty cedar (1 Kings 4:33), and therefore, in our psalm suggests our being brought down to the lowest place in the judgment of the flesh David does not suggest washing himself, but asks God to do this, with the result that he would be "whiter than snow." How marvelous indeed is God's work! He asks too that God would replace David's hearing of temptation with the hearing of joy and gladness (v.8), "that the bones you have broken may rejoice." The bones are the framework of the body, Thus, the person (not his actions) is judged in totality.

INTERNAL CLEANSING (vv. 9-13)

Following the judgment of the person comes the reference to his actions, — sins and iniquities, which David desired hidden and blotted out, which only God in pure grace can do (v. 9). For this section brings us into the sanctuary, the presence of God, where it is required that one be totally sanctified. Thus, God's creatorial work is necessary to make a difference in the individual, renewing in him a steadfast spirit (v. 10). When this is true, there is no possibility of one being banished from His presence, or of his losing the gift of the Holy Spirit (v. 11). It is clear that David did have God's Spirit as enabling him for his duties as king, and David realized that his sin was such that he deserved to have the Spirit taken from him. But he could still count on the grace of God to maintain him in spite of his guilt. Blessed grace indeed!

David asks that God will restore to him the joy of God's salvation, — not salvation itself, for he had not lost this in spite of his shameful failure. But one away from God cannot be enjoying God's salvation, and this joy required restoration. He asks also to be upheld by a willing spirit, which seems to be the correct translation of this last phase of verse 12, that is, that Word would work in him a spirit of willingness to obey Him. How much better is this than a selfish spirit of wanting our own way!

Only when this is true will we be rightly able to teach transgressors God's ways (v. 13). Those who have been guilty of transgression and have been truly recovered by the grace of God are by this means equipped to do effective work with others who are involved in sin and transgression. God uses them, sometimes amazingly, in the conversion of sinners.

WHEN SACRIFICE FAILS (vv. 14-17)

David's appeal is directly to God, for as he declares in this section, he can find no relief in sacrifices (v. 14). Only God can deliver him from the guilt of bloodshed, the God of his salvation. Such deliverance will result in David's singing aloud of God's righteousness in contrast to his guilt. The Lord could open his lips to show forth His praise (v. 15).

God did not desire sacrifice. In fact, there was no sacrifice available under law for the sin of adultery or of murder. Can we dare to think of giving up something in order to deserve the salvation of God? Mere pride may think so, but such a thing is repulsive to a God of truth and of grace. If we want to speak of sacrifices, verse 17 gives us the only instruction we need as pleasing to God, — a broken spirit, a broken and a contrite heart." This is just the opposite of the pride of trying to appease God by giving Him some material offering. God would absolutely despise the latter, but will not despise a contrite heart.

ISRAEL BLESSED FINALLY BY GOD (vv. 18-19)

These concluding verses of the psalm make very clear the fact that the special lesson of David's sin and restoration is typical of Israel's long years of guilt followed by forgiveness and restoration. God will do good to Zion, His center of blessing for the whole world in the millennial day. The walls of true separation to God will be rebuilt around Jerusalem for the pleasure of the Lord (v. 18). Only at that time will literal sacrifices of animals be pleasing to God. For before this time, it was not that God despised the sacrifices in themselves, but rather the motives of pride involved in their offerings. He Himself prescribed the sacrifices originally, and as such there was only good in them. But Israel had taken pride in offering them as though they were making God their debtor! The sacrifices were intended as symbolical of the one sacrifice of Christ, a public observance to focus attention on that one sacrifice in its various aspects of glory to God and of blessing to man.

THE MAN OF SIN IDENTIFIED

Doeg, though an Edomite, is shown here as picturing the antichrist who will be Jewish. Does this not indicate that the antichrist will be untrue to his Jewish heritage, but acting as an Edomite, which speaks of the activity of the flesh? Thus, though one's true blessing comes only from God, yet the pride of man is determined to exalt itself as though he himself is God.

HIS LAWLESSNESS (vv. 1-7)

Though Doeg was not himself an authority in Israel, he had enough might to be able to murder the priests of the Lord (1 Sam. 22:18-19), and David speaks of his boasting in evil as a mighty man (v. 1). Such will be the pride of the antichrist, who will do his own will, not in any way restrained by the law of God, in spite of the established fact that "the goodness of God endures continually."

His tongue is his most powerful weapon, able to twist truth so that it appears to be commending falsehood. What James says of the tongue is particularly true in the case of this champion of evil: "The tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell" (James 3:6). It can be guilty of not only arrogant domination, but of the most despicable deceit, both of which will be prominent in the antichrist, "the man of sin," for his tongue devises destruction, like a sharp razor, cutting deceitful hatred (v. 2).

Since he will be a destroyer, God will likewise destroy him forever. Though he exalts himself above all that is called God (2 Thess. 2:4), he will enjoy this prominence for only a few years before being captured with the Beast at Armageddon and thrown into the lake of fire (Rev. 19:20) without the need of a trial, and even before Satan is brought to the same end. How dreadful a result of his daring to claim to be God!

THE BELIEVER: WHAT CONTRAST! (vv. 8-9)

Two verses show the wonderful contrast in the prospect of the believer to that of the enemy of God, for the psalmist speaks here as representing the godly remnant of Israel who have not in any way identified themselves with the lie of antichrist. "But I am like a green olive tree in the house of God" (v. 8). Through the grace of God he bears constant fruit, the fruit of the Spirit of God (of which olive oil speaks). The reason is found in the same verse, "I trust in the mercy of God forever and ever," Just as there is no cessation of God's mercy, so there will be no cessation of the simple trust of the believer. For his permanent dwelling is the house of God, as Psalm 23:6 confirms, "I will dwell in the house of the Lord forever."

Such trust in the mercy of God cannot but issue in praise to Him, which is also said to be "forever." The simple words are added, "Because You have done it." God had both judged the enemy and provided great blessing for believers: they had done nothing to deserve it, but simply by faith had received His blessing. "And in the presence of Your saints I will wait on Your name, for it is good" (v. 9). Thus, in spite of the persecution of the antichrist, the saints of God have been preserved, and in precious unity with them the psalmist calmly waits on the name of the Lord. What wondrous rest!

REFUSING GOD

The fool tries to persuade himself there is no God. But the reason he does this is evident. Together with many others, he has corrupted himself. He prefers abominable iniquity to doing good, and he hopes he will not be answerable to any God. What futility! The antichrist will think he has succeeded in his rebellion, but for how long? No more than a few years! But at that time the general condition of mankind will be the same: "there is none who does good" (v. 1). Of course in an absolute sense this is true of mankind in all ages, though generally this fact is ignored or refused by mankind. God is a deeply interested spectator of mankind, observing closely the doings of every individual. But their sinful nature is such that they do not understand nor seek God (v. 2). All have turned away from Him, becoming corrupt, Not one actually does good (v. 3). This is true of all people by nature, and to change this requires a definite work of God in giving new birth, as the New Testament shows.

IGNORANCE LEADING TO INIQUITY (vv. 4-5)

To believers it seems surprising that the workers of iniquity are so lacking in intelligence as to treat others as mere objects for persecution, and have no interest in calling on God (v. 4). We should expect this to lead one to only hate his very existence. But the very character of such people produces in them great fear when there is no outward reason for fear (v. 5). But "God has scattered the bones of him who encamps against you," that is, their defense is torn apart and they are put to shame, -"because God has despised them." How terrible to be the object of God's contempt!

LONGING FOR COMPLETE SALVATION (v. 6)

The psalm ends with the same words as Psalm 24, with the ardent desire for the salvation of Israel to come out of Zion. This must await the future coming of the Messiah at the end of the Great Tribulation. "The Lord also will roar from Zion, and utter His voice from Jerusalem" (Joel 3:16). This will mean the complete salvation of Israel from their captivity, so that Jacob, the once humiliated servant of the Lord, will rejoice, and Israel, the newborn "prince with God" will be glad. Thus, the restoring grace of God will be magnified, and the renewing power of God also.

GOD'S NAME THE ONE REFUGE

The previous psalms have shown something of the trial of faith occasioned by the pressure of evil, emphasized by the antichrist, and this psalm indicates the cry of the godly to the only One able to meet the power of the enemy.

GOD'S POWER SOUGHT (vv. 1-3)

While salvation of the soul from sin is dependent on the pure grace of God, yet verse 1 does not speak of grace, but of God's power, or strength, because this salvation is from the power of the enemy. God's name is mentioned here (v. 1) because His honor is involved in this matter, then His strength is desired by which the godly remnant will be saved from their enemies. The urgency of this prayer is seen in verse 2, and in verse 3 the cause of the prayer. Strangers had risen against the psalmist, for sadly, not only were Gentiles strangers, but too many Israelites were strangers to God, as king Saul was proving to be through his persecution of David, type of Christ. They had not set God before them, which folly would lead to much more folly.

DEPENDENT ON GOD'S HELP (vv. 4-7)

Though the enemy considers the godly as being alone in their trial, with no one to help, the psalmist is confident that God is his Helper, that He will maintain his cause in perfection (v. 4). He will bring righteous judgment on those who narrowly watch for signs of weakness or fear on the part of their intended victims, by cutting them off through the simple truth of His Word (v. 5).

How good and proper then is the response on the part of the godly, "I will freely sacrifice to You; I will praise Your name, O Lord, for it is good" (v. 6). Such is the joyful celebration of God's deliverance from trouble, with the believer witnessing His righteous recompense to his cruel enemies.

THE APOSTATE

This psalm plainly centers around the bold insolence of the antichrist, with his character being shown up more strikingly than before, and his judgment being as clearly declared. Also, the deep distress of the godly when this man gains his authority is most apparent.

CALLING UPON GOD (vv. 1-3)

The earnest supplication of the Psalmist is itself the evidence that God will answer, for it is impossible that He should ignore the prayer of faith, and especially so in cases of deep distress (v. 1). The psalmist's restless moaning (v. 2) is because of the voice of the enemy, for the words of antichrist will be powerful in their poisonous deceit (v. 3), oppressive and troubling. The ungodly, led by this wicked one, will have bitter anger and hatred toward the godly. This is true in all ages, but will be intensified in the Great Tribulation.

LONGING FOR ESCAPE (vv. 4-8)

Thus, the Lord will allow the godly remnant of Israel to suffer the unspeakable anguish of being oppressed by men of their own nation, with the terrors of death threatening them (v. 4). The evil will have increased so greatly as to cause fearfulness and trembling, with virtually overwhelming terror (v. 5). Inside the very city that God chose as His earthly center the conditions will be such that God is totally displaced. Normally the believing Israelites would consider Jerusalem above their chief joy (Psalm 132:6}, and desire to dwell there. But now the psalmist says, "Oh, that I had wings like a dove! I would fly away and be at rest" (v. 6). God will answer that desire by providing a place in the wilderness where the godly may fly away (Rev. 12:14), to be preserved from the judgments that will fall on Jerusalem at that time — "a time, times and a half a time" — the three and a half year Great Tribulation. Thus, "I would hasten my escape from the windy storm and tempest" (v. 8). In fact, the godly will be called at the time to "flee to the mountains," not even taking time to gather their possessions to take with them (Matt. 24:15-18).

THE HOLY CITY CORRUPTED (vv. 9-11)

The evil inside the city at that time will be virtually indescribable, so much so that the city is not even named. Matthew 24 speaks of this time as that when the image to the beast of Rome will be set up in the temple area, so that violence and strife will predominate. The psalmist calls on God to divide their tongues, that is, to set the enemies against one another, which is a normal result of evil (v. 9). Day and night the wicked will go around on its walls, so occupied with terrorizing others that they take no time even to sleep (v. 10). Iniquity of the worst kind will be in the midst of the city, the bold adoption of absolute idolatry in the city that God ordained as His Center; and trouble cannot but follow. Destruction, oppression and deceit will be blatantly emphasized, for this entire situation will be one last, determined attack of the enemy against the God of heaven and earth (v. 11).

THE CHAMPION APOSTATE (vv. 12-15

Now the head of this bold attack is exposed. The antichrist will not have at first taken the position of an enemy, but rather will pose as a believing Jew, so much so that many will be deceived by him into giving him the place of the Messiah of Israel! The psalmist here speaks as representing the godly remnant of Israel, showing how cunning this "man of sin" will be in deceiving the people generally. The godly will feel it deeply that he will use them to advance to a place of honor in Israel, then having gotten this place, he will turn against them with cruel persecution. Thus, his total dishonesty is the chief feature of his character. 1 John 2:22 tells us, "Who is a liar but he who denies that Jesus is the Christ? He is antichrist who denies the Father and the Son."

One can expect the opposition of a manifest enemy (v. 12) and may be ready to protect himself from harm. But one who acts as a companion, walking and conversing as a friend, and especially professing faith in the living God (vv. 14-15) is hardly expected to reverse his entire direction and prove himself a vicious enemy of both God and Israel!

Since the antichrist has taken most cruel advantage of his victims by his despicable falsehood, he qualifies himself as the outstanding champion of wickedness in opposition to his Creator. Therefore, he, together with the Roman beast, will be thrown into the lake of fire without the necessity of a trial! (Rev. 19-20). This eventual judgment is what is indicated in verse 15: "Let death seize them; let them go down alive into hell, for wickedness is in their dwellings and among them." The fact that the plural "them" is used indicates that the antichrist is the leader of many more, who, though not cast into hell at the same time, will suffer that dreadful end when they are exposed at the Great White Throne (Rev. 20:11-13).

GOD WITH US (vv. 16-18)

"As for me" (v. 16). How complete a contrast to the character and end of those committed to ungodliness! "I will call upon God, and the Lord shall save me." Though the evil has risen to such heights that escape from it seems utterly impossible, yet God remains the solid Rock on which the godly may fully depend. They do what God elsewhere instructs them to do: "Call upon Me in the day of trouble: I will deliver you, and you shall glorify Me" (Ps. 50:15). Though an answer may be delayed for a time, this is only a test of faith to move the heart to continue in prayer, "evening morning and at noon," "And shall God not avenge His own elect who cry out day and night to Him, though He bears long with them (or, "as to them")? Thus, the psalmist speaks confidently, "He shall hear my voice" (v. 17).

Verse 18 therefore, speaks as though the deliverance were already accomplished, "He has redeemed my soul in peace from the battle that was against me, for there were many against me." Redemption involves the liberation of the soul from the bondage of cruel oppression, and in this case a bondage inflicted by "many."

EVIL RISEN TO GREAT HEIGHTS (vv. 19-21)

Though verse 18 has declared an accomplished redemption, these verses return to make even more clear what it is that God has to judge. He will hear and afflict the enemy, for He is the ancient of days, the One who abides from eternity. He alone has the right not to change — but they are required to change if they expect God's blessing. Because they do not change from their deceptive character, they have no fear of God, no inclination to honor Him (v. 19).

They are represented by the antichrist, who has put forth his hands against those who showed no hostility to him (v. 20). His covenant 7mdash; his committal to fellowship with the godly remnant — he had broken, for his words were smoother than butter, but only covering the war that was in his heart, for those words were actually drawn swords ready to destroy his friends (v. 21).

THE END IN VIEW (vv. 22-23)

Thus, the godly are encouraged to cast their burden on the Lord, with the assurance, "He shall sustain you" (v. 22). Wonderful indeed is the certainty that "He shall never permit the righteous to be moved," though passing through tribulation more dreadful than had ever before been known on earth.

On the other hand, the same eternal God who defends the righteous will bring down to the pit of destruction the bloodthirsty and deceitful men who have sought the destruction of the godly. Being bloodthirsty, they show themselves against mankind: being deceitful, they expose their hatred toward God. Such men, including the antichrist, will not live out half their days. His prominence will be very short lived. In contrast the believer says, "But I will trust in You" (v, 23).

THE PEOPLE'S STRENGTH FOUND IN GOD'S FAITHFULNESS

The time of suffering seems interminable to the oppressed saints of the Tribulation, so that their prayer pleads for the mercy of God. Not only now the deceiving antichrist is in view, but "men" generally, for just as Jews have suffered for centuries in foreign lands, so they will suffer when seeking refuge in lands outside of Israel when they are virtually forced out of their homes. "Fighting all day" their enemies will oppress them (v. 1) and hound them. No doubt this is simply because they are Jews, not being welcome wherever they go. Nor is it a small minority that show this hostility, but "many" (v. 2).

Verse 3 is however most precious, a verse that every believer at all times may find a vital comfort: "Whenever I am afraid, I will trust in You."

ENEMIES TURNED BACK (vv. 4-9)

This simple trust in God always leads higher: "In God I will praise his word." The simplicity of faith moves the heart in praising the One who is faithful; and if in verse 3 the psalmist admits his fear, in verse 4 he says "I will not fear" the reason being that he has put his trust in God. This being true, "what can man do to me?"

In verses 5 and 6 some of the details of the enemy's oppression are seen. "All day they twist my words; all their thoughts are against me for evil. "They gather together, they hide, they mark my steps, when they lie in wait for my life." Of course their hiding here is with a view to making a surprise attack.

But their iniquity will not enable them to escape the judgment of God (v. 7). He will fully answer the prayer to "in anger cast down the peoples." Though He is patient in carrying out His judgments, the length of His patience will call for even greater anger than if He had not patiently dealt with the guilty.

"You number my wanderings; put my tears in Your bottle; Are they not in Your book?" There is no doubt such tears are in the book of God's remembrance (Mal. 3:16, but the book is not always opened, so that the psalmist desires his tears to be kept in a bottle where they will always be a reminder of the suffering of saints on earth. Then again he expresses his firm confidence that when he cries to Him, his enemies will turn back. He knows this, for God is for him (v. 9).

GOD GLORIFIED (v.v. 10-13)

It is precious to observe that through all the trying exercises of faith, all the oppression of the enemy, all the deep distress the psalmist feels, the most important result is that God is glorified. "In God I will praise His Word, in the Lord I will praise His Word" (v. 10). Both the greatness of God is involved in this, and the covenant relationship of the Lord, that is, His glory and His grace.

"In God I have put my trust: I will not be afraid. What can man do to me?" (v. 11). Certainly when one has put his trust in God, there is no reason whatever to fear, because God cares perfectly for His own glory. This being so, how utterly impotent man is!

The godly will fully realize that vows made to God are no light matter: they are binding. Yet the entire Old Testament has proven that Israel could not be trusted to keep their vows, for which reason the Lord Jesus told Jewish believers not to make vows at all (Matt. 5:33-37). But when Israel is restored to the Lord, the Jews themselves will realize that the only One who has kept His vows is the Lord Jesus, so that they are dependent , not on their vows, but on the One who has perfectly glorified God in His vows, especially His vows as to doing God's will in His great sacrifice (Heb. 10:7). Thus, being dependent on their faithful Messiah, they will have reason to render praise to God (v. 12). For it is God, not their own integrity, that has delivered them from death, keeping their feet from falling, and has given them strength to walk before Him in the light of the living (v. 13).

PRESENT PROTECTION AND FUTURE DELIVERANCE

The occasion of this psalm was that of David’s hiding in a cave from the oppression of Saul. He is seen crying to God for protection in his present sufferings and expressing confidence in God's eventual grace in delivering him.

GRACE FOR THE PRESENT NEED (vv. 1-5)

David does not appeal to God on the ground of his integrity, but on that of God's mercy (v. 1). for he trusts in God, and this is the one real claim on such mercy. He practically considers himself as a helpless chicken seeking the shelter of the wings of the mother hen because great danger threatens. But he counts also on the passing of such calamities. Thus, his prayer is "to God Most High," whose greatness is high above the power of the enemy, and who will perform all things for him (v. 2). How good to have such calm confidence of faith at the very time the evil threatens!

"He shall send from heaven and save me." From the place of highest authority and power God delights to send His salvation. God's very actions would be a reproach to the persecutor (v. 3). Notice, David does not even mention Saul' s name, for he continued through his history with Saul to show deep respect for the position of Saul as king. But he had confidence that God would send forth His mercy and His truth, — mercy toward David and truth to defeat his enemies.

"My soul is among lions; I lie among the sons of men who are set on fire" (v. 4); for it was not only Saul who oppressed him, but many who followed Saul: they were as lions, strong and 'ready to tear in pieces; and set on fire, as is written of man's evil tongue, "it defiles the whole body, and sets on fire the course of nature, and it is set on fire by hell" (James 3:6). Thus, their teeth are as arrows and their tongue a sharp sword. Those members therefore, that God has given to men to be used for good have become tools of wickedness by the cunning manipulation of the enemies of God.

Though under severe persecution, the psalmist, lifting his eyes above the level of man's evil, gives God His proper place of being exalted above the heavens, His glory infinitely above all the earth (v. 5). What pure, precious rest this confidence gives to the soul!

SALVATION ASSURED AND BORNE WITNESS TO (vv. 6-11

Since the psalmist then finds great blessing from God in the present, he may have fullest confidence also for the future in spite of the enemy preparing a net with the object of ensnaring him (v. 6). Though his soul is bowed down in distress because of a pit they have dug for him, he sees clearly that they are caught in their own trap. Thus, it must always be for those who oppose the God of glory, as Haman learned to his utter dismay and shame (Esther 7:6-10).

My heart is steadfast, O God, my heart is steadfast" v. 7). This is a true result of new birth, for the motives of the heart are purified by faith, though the details of conduct may not always show the same unvarying steadfastness. But new birth produces results in the heart that issue in genuine praise to God. Thus, the psalmist urges himself to "awake," for his glory is in the Lord. Lute and harp also are bidden to join in this glad celebration of the glory of God, and David affirms, "I will awaken the dawn" (v. 8). Is this not the dawn of a new day for Israel? — and therefore, implying that the Lord Jesus Himself speaks through His servant David.

Verse 9 therefore, looks on plainly to the coming millennial age. "I will praise You, O Lord, among the peoples: I will sing to You among the nations," At the present Israel is suffering among the nations, being troubled and distressed, but how great a difference when the Lord Jesus is given His place of absolute authority, and nations respond to the joy and worship of the people who have known continual pain and sorrow for centuries.

"For Your mercy reaches to the heavens, and Your truth unto the clouds."(v. 10). Marvelous indeed is the mercy that has no limit, the heavens themselves bearing witness to its all-embracing value. While clouds speak of some measure of obscurity, the pure truth of God obliterates this obscurity, to make clear His Word to those who trust Him. Thus, the psalmist concurs with the fact that God is to be exalted above the heavens, His glory above all the earth (v. 11), and when God has His true place, there is rest. This short psalm then is lovely in the way in which it disposes of the many calamities that will threaten the godly remnant of Israel, and causes them exultant praise to the living God.

GOD MANIFESTED IN JUDGMENT

When righteous judgment has utterly failed in the hands of men, then certainly judgment must be recognized as God's prerogative. This may be primarily seen in Israel, but Israel is only a sample of all nations, so that what is written here of the wicked is just as applicable to Gentiles as to Israel. Also, God is just as truly the God of the Gentiles as He is of Israel, though Gentiles may not acknowledge Him.

THE CAUSE (vv. 1-2)

These verses clearly present the reason for God being manifested in judgment. Did the sons of men who were set in the place of judgment, speak righteousness? Indeed, righteousness was virtually silent: they did not speak it, nor did they have the honesty to judge uprightly (v. 1). "No, in heart you work wickedness" (v.2). It was in their heart that the evil began, and their hands soon followed by acting in violence against the innocent, weighing it out in accordance with their own deceitful schemes.

HATEFUL HOSTILITY (vv. 3-5)

"The wicked are estranged from the womb; they go astray as soon as they are born, speaking lies" (v. 1) This is actually true of all mankind, and if not arrested by the intervention of God in grace, the evil will not only continue, but increase, for it is only the goodness of God that leads men to repentance (Rom. 2:4). Those who resist His goodness will continue to develop increasing evil. The poison of their very nature will spread in hatred toward God and toward others too. Nothing will appeal to their sense of decency or honor. Their ears are deaf as that of a cobra that is unmoved by charmers, however capable they may be.

FULLY EXPOSED FOR JUDGMENT (vv. 6-11)

Vicious enemies gnashed with their teeth against the Lord Jesus (Ps. 35:16), but such teeth will be broken in their mouths (v. 6). As young lions these enemies sought to devour the godly, but their fangs will be broken by the Lord's intervention. They will flow away as in a swift river (v. 7). When they bend their bow, they will find it ineffective, for the arrows will be as though cut in pieces, falling to the earth before being shot. Or, like a snail that melts in the sun, they would be rendered helpless. Or, like a stillborn child, dead before its time (v.8).

Before your pots can feel the burning thorns, He shall take them away as with a whirlwind" (v. 9). This is evidently an encouragement to the godly, that before they may feel the burning pain of the attacks of the wicked, God will take the wicked away with a sudden catastrophe, for His burning wrath will exceed theirs. Instead of the fire burning believers, they will have cause to rejoice in seeing God's vengeance against their enemies (v. 10). The symbolic language here is most striking, "He shall wash His feet in the blood of the wicked." The result of this will be that those who observe these things will say, "Surely there is a reward for the righteous; surely He is a God who judges in the earth" (v. 11). They may not have thought so before, but when they observe God's work they will be fully persuaded of this.

THE JUDGMENT OF THE NATIONS

Though a great deal in the previous number of psalms has emphasized the persecution of enemies within Israel, this psalm more specifically speaks of the nations that attack Israel. The psalm was occasioned by the persecution of Saul against David, though Saul was not a Gentile, but was virtually acting as a Gentile against his own people Israel.

THE CAUSE OF DISTRESS (vv. 1-5)

David is no doubt the mouthpiece of the godly remnant of Israel as he cries for deliverance from his enemies, for there is special reference here to "those who rise up against" him (v. 1). While David was feeling the pain of Saul's persecution, the Lord used this occasion to widen the whole matter to apply the attacks of the enemies of Israel at the time of the end, when the workers of iniquity, or bloodthirsty men, will make the most determined effort of history to exterminate Israel (v. 2).

Such evil is implied in verse 3, when the enemy will "lie in wait," having made secret plans for Israel's extermination. This will include "the mighty," for just as today many strong nations are proclaiming that Israel is the cause of all the troubles of the world, so this attitude will be even more developed to cause great alarm in that suffering nation.

David personally could say, "Not for my transgression nor for my sin, O Lord" (v. 3), for Saul's persecution altogether stemmed from Saul's jealousy, However, Israel cannot claim innocence as David did, yet the enmity of the nations will not be on account of Israel's wrongdoing, but because of hatred toward God and jealousy of Israel because they are God's chosen nation. Thus, though Israel certainly has faults, yet their being attacked will not be attributable to any fault of theirs (v. 4), so that the psalmist pleads, "Awake to help me and behold." He appeals to God as the "Lord God of hosts." Because he keenly feels what it is to be in the minority, exposed to the attack of large numbers, he remembers that God is "the Lord God of hosts," that is, of numbers beyond comparison (v. 5). This verse too makes clear the fact that David is not merely thinking of Saul's enmity, but of God's punishment of all the nations. It will only be at the time of the Great Tribulation that "all nations" will be gathered, with Israel as their focal point, to receive their just judgment from God. At that time the prayer will be fully appropriate, "Do not be merciful to any wicked transgressors," — though at present we pray rather that they may be saved.

VICIOUS OPPOSITION (vv. 6-8)

"At evening they return." This may particularly refer to the armies of the king of the north, after having attacked Israel like a whirlwind (Dan. 11:40) — at the time of the Great Tribulation, — passing through to subdue Egypt, Libya and Ethiopia, then returning when hearing troublous news, then surrounding Jerusalem in bitter hostility. Growling like a dog, they "go all around the city," belching with their mouth (vv. 6-7).

The fear of Israel will be great indeed as they realize these nations are bent on the total destruction of their tiny nation. In the [past an Arabian monarch declared that Israel was a cancer in the Arab side, and the only remedy for a cancer was its complete extermination. At this future time the climax will have been reached, and these hostile armies will be seeking to carry out this exterminating process. "Swords are in their lips; for they say, "Who hears?" They will have no sense whatever of a divine Observer, thinking they are free to do their own will without fear of resistance.

"But You, O Lord, shall laugh at them: You shall have all the nations in derision" (v. 8). How graphic a way is this of describing the Lord's response to the concerted hostility of many nations! It shows their hostility to be ridiculous, as though it could accomplish anything whatever. As Psalm 2:4-6 declares, "He who sits in the heavens shall laugh; the Lord shall hold them in derision. Then He shall speak to them in His wrath, and distress them in His deep displeasure. Yet I have set My King on My holy hill of Zion."

JUDGMENT ACCORDING TO GOD'S HOLINESS (vv. 9-13)

The psalmist may be calmly at rest in waiting for the Lord, the true strength of His people. He is confident that God is his defense, and will come in due time to meet him in mercy, and then allow him to witness his desire upon his enemies (vv. 9-10). For there is an important reason for the delay in God's judgment, as is implied in the words, "Do not slay them, lest my people forget" (v. 11). The enemy is Thus, often allowed to continue for some time in bitter animosity, so that Israel would not forget the actual wickedness of their character and the great power of God's intervention when the time came. For the time being, the words applied, "Do not slay them," but this would not apply later on, as verse 13 indicates. Meanwhile they would be scattered and brought down by the power of God, who is indeed Israel's shield.

The sin of their mouth and the words of their lips (v. 12) expose them for what they really are, so that they are taken in their pride, caught by means of their own folly. They do not realize that cursing and lying are a very evident exposure of their guilt. Consequently the time will come when they are consumed by the wrath of God, their end coming swiftly and surely. Then they will know that God rules, not only in Jacob (among Israel), but to the ends of the earth. Well might this be attended by a "Selah." pause and consider!

EXPERIENCE: TRYING AND GOOD (vv. 14-17)

Verse 14 repeats verse 6, but now from the viewpoint of Israel's experience, which, however deeply felt, is quickly to be replaced by the experience of God's power. The enemy growls like a dog, wandering up and down, their hunger unsatisfied, but their howling just as ineffective as that of hungry dogs.

How wonderful, therefore, in actual experience, to have the heart lifted up to triumphantly sing of the power of God! — power infinitely high above that of the feeble enemy (v. 16). Together with power, however, is God's unfailing mercy to Jacob, failing as Jacob is, — mercy that will be fully revealed "in the morning," when Israel's night of sorrow and distress gives place to the joy of the sun arising with healing in His wings (Mal. 4:2), that is, the coming in glory of the blessed Lord Jesus. They will look back to remember that in the day or trouble the Lord Jesus had been their defense and refuge. God also is spoken of as their Strength, to whom they sing praises, their defense, and their God of mercy. Thus, their deep trial of faith ends in triumphant joy.

GOD'S DISCIPLINE AND ITS EFFECTS

The inscription of this psalm is unusually long. Addressed to the Chief Musician (the Lord Jesus), it is "set to the lily of the Testimony," which reminds us of Psalm 45, the lily speaking of beauty in lowly circumstances. The occasion was when David fought against Mesopotamia and Syria, and when Joab returned and killed 12,000 Edomites in the Valley of Salt. This speaks of the judgment of the flesh, and being in the Valley of Salt indicates it to be a judgment preserved for the welfare of Israel. Thus, the psalm deals with the fact of God's discipline putting the flesh in its place, so that He might bring resulting blessing to His people.

UNDER CONVICTION (vv. 1-3)

These verses show the depth of conviction that God's discipline awakens in believers, as they feel they have been cast off and broken down, so that they realize that their suffering is not really as serious as the fact that God has been displeased. Thus, they feel the distance from God that has been incurred by their own sin, and long for restoration (v. 1). "You have made the land tremble," that is, the land of Israel. Indeed, all through the centuries and at the present time, the land is trembling from constant unrest, and there are many breaches, for it shakes as though attacked by an earthquake (v. 2). God's people have been shown hard things, so that they drink the wine of confusion (v. 3). All this humbles them to the dust.

AN APPEAL FOR DELIVERANCE (vv. 4-5)

Though Israel's disobedience has earned them the sad condition of being called "not" God's people (Hos. 1:9), yet the godly remnant at the time of the end will be able to call themselves "Your people" (v. 3), for God will have then accomplished such a work in their souls that they may rightly say of themselves in addressing God, "Your beloved." having the unshaken confidence that God has given them "a banner," a standard of truth to lead them, because they fear Him (v. 4). Thus, the truth of God will triumph over all their past failure and rebellion, and they will be blessed. This will lead to the deliverance of those truly beloved of God. He will save them by the right hand of His power (v. 5).

POSSESSING THE LAND (vv. 6-8)

Deliverance for Israel will mean their eventual possession of the land according to God's speaking in His holiness. His holy government has accomplished its proper results, and He rejoices to distribute every part of the land to His people according to His pure grace and holiness. First, He divides Shechem (v. 6). Shechem figured greatly in the history of Abraham. Its meaning is "shoulder," speaking of the bearing of responsibility. It was the first place of Abraham's dwelling when in the land of Canaan (Gen. 12:6), and indicates the willingness of Israel in the millennium to be subject to God, a necessary result of the Abrahamic covenant. Shechem was on the west side of Jordan, while the valley of Succoth was on the east side. Its meaning is "booths," reminding us of the feast of tabernacles, when Israel was to dwell in booths (Lev. 23:33-42), typical of their secure dwelling in the millennium without material means of protection. Thus, Israel on both sides the Jordan will be greatly blessed by God's apportioning them their inheritance.

"Gilead" (on the east of Jordan) "is Mine, and Manasseh is Mine." Half of Manasseh was west of Jordan and half on the east, but God will allow no suggestion of a division of that tribe. "Ephraim also is the helmet of My head." Though Ephraim was separated by Jeroboam from Judah, yet God will restore her and bless her with greater blessing than she has ever had before. "Judah is My lawgiver," for out of Judah Christ has come.

Moab and Edom are not so favorably mentioned, for Moab speaks of lazy, self-satisfied religion (Jer. 48:1), and Edom of the flesh (the same name as Adam, with the vowels changed. But the Lord will bring these down in subjection to His own wise government. On the other hand, the Philistines will have a changed attitude, to "shout in triumph," because the Lord Jesus will change everything for them.

IN WEAKNESS DEPENDING ON GOD (vv. 9-12)

"Who will bring me to the strong city?"(v. 9). This is a city in Edom, evidently Petra, the rock city. Why is this such an object? No doubt because the judgment of Edom, the flesh, is one of the most important matters when the Lord judges the nations. The flesh is in all of us, and we certainly are to side with the Lord in genuine self-judgment. He had in effect cast Israel off because of the activity of sin in the flesh, and in the past therefore, did not go out with their armies.

They are certainly not now to have confidence in meeting the enemy unless God Himself gives them help from trouble (v. 11). Experience will then have taught them that at long last they are moved by the grace of God to appeal only to Him.

In such a case, not only will they be protected and preserved, but "will do valiantly, facing the enemy without fear, for it will be God Himself who actually treads down their enemies (v. 12).

THE KING'S VOWS

This psalm is clearly the language of the Lord Jesus as the one fully dependent Man, who, in contrast to Israel, perfectly fulfills His vows (v. 5), and therefore, receives a worthy inheritance from God.

THE KING IDENTIFIED WITH THE REMNANT (vv. 1-4)

In these verses the King speaks as representing the people, who cry out to the Lord in the midst of overwhelming circumstances. Though Israel has been scattered to "the end of the earth," this blessed Intercessor takes His place with the godly who are so scattered, and pleads on their. behalf, "Lead me to the Rock that is higher than I" (v. 2). Of course, He speaks as the truly dependent Man, not as He does in His prayer of John 17, where He speaks as the Son of the Father, and therefore, fully equal with the Father.

For God had been a shelter for Him, a strong tower from the enemy (v. 3). This of course was true for Him personally when on earth, and will be true of Him in His identifying Himself with the godly in Israel even through the Tribulation.

But He adds, "I will abide in Your tabernacle forever: I will trust in the shelter of Your wings" (v. 4). A tabernacle is a tent, which in this case is certainly not a temporary dwelling, and reminds us of Revelation 21:3, "Behold, the tabernacle of God is with men, and He will dwell with them." This is plainly not temporary, for the whole context refers to the eternal state. Rather than heaven being a place of elaborate mansions where we may indulge in lazy opulence, it will be characterized by joyful activity and service. "His servants shall serve Him" (Rev. 22:3).

PRAYER ANSWERED (vv. 5-7)

"For You, O God, have heard my vows; You have given Me the heritage of those who fear Your name" (v. 5). While Israel made vows as to keeping the law, these were all very soon broken, and the only One who can be trusted to keep His vows is the Lord Jesus, He has done this for the sake of those who fear God, above all in His going willingly to the cross. He had said, "I have come to do Your will, O God" (Heb. 10:9). No one else could ever do this, but He has perfectly fulfilled His vows to accomplish that marvelous work, so that he has rightly deserved from God the inheritance of those who fear God's name. He delights to be identified with them, considering that He has "a goodly inheritance" (Ps. 16:6).

"You will prolong the King's life, His years as many generations" (v. 6). Isaiah 53:10 speaks similarly, "He shall prolong His days." This is in contrast to every other king who ever reigned, whose days were always limited. Christ when on earth never did reign, but in resurrection "all authority is given" to Him in heaven and on earth (Matt. 28:18), and His days shall have no end, as verse 7 assures us, "He shall abide before God forever." Notice that while it is the Lord Himself speaking in verses 1 to 5, it is a different voice in verses 6 and 7. No doubt this is the voice of the King's people, the remnant of Israel. Verse 8 returns to record the words of the king, "So I will sing praise to Your name forever, that I may daily perform My vows." While He has perfectly performed His vows in regard to His work of sacrifice to accomplish the salvation of His people, yet He has also vowed, "I will never leave you nor forsake you" (Heb. 13:5). Thus, every succeeding day we may have absolute confidence in Him who can never fail to keep His vows. How wonderful a Savior King!

THE PATIENCE OF FAITH

How insistent is the Word of God that we learn to have the genuine patience that waits only on Him for His intervention in His own time. This psalm emphasizes this as many psalms have done before.

GOD THE ONLY SOURCE (vv. 1-2)

In contrast to men's loud clamor for their own rights when trouble arises, the believer may silently wait on God, the only One through whom salvation comes (v. 1). All others are completely set aside while He remains the solid Rock and He Himself not only One who saves, but "my salvation," just as Simeon said of the child Jesus, "my eyes have seen Your salvation" (Luke 2:30). With God as the Object of the psalmist, he might well say, "I shall not be greatly moved" (v. 2). He does not say, "I shall not be moved," as the Lord Jesus says (Ps. 16:8), for the frailty of man cannot generally speak with such absolute confidence as regards himself, but he knew that God would preserve him from being greatly moved.

CUNNING HOSTILITY (vv. 3-4)

As the Lord Jesus was constantly attacked on earth by hostile religious enemies, so His followers will be the object of the enmity of such characters today and in the coming Tribulation period. "How long?" (v. 3) is a question often on the lips of believers, but the eventual outcome is immediately added, "You shall be slain, all of you like a leaning wall and a tottering fence." Their boasted wall by which they seek to separate themselves as holier than others, will collapse when they are judged. (Compare Jude 19).

Just as the Pharisees consulted together with the object of casting the Lord down from the position of moral dignity that they envied, so will it be in the Tribulation: Christ and His followers will be attacked in the same vicious way by those who delight in lies (v. 4). "They bless with their mouth, but they curse inwardly." One striking example is of those who came to the Lord Jesus (Luke 20:20-25), pretending to honor Him by saying, "Teacher, we know that You say and teach rightly, and You do not show personal favoritism, but teach the way of God in truth." Thus, with their mouths they virtually blessed Him, but their object was to have Him cursed. Of course the Lord Jesus discerned their falsehood, and silenced them by His wise answer.

GOD, THE PERFECT REFUGE (vv. 5-8)

Well may the psalmist encourage himself, "My soul, wait silently for God alone"(v. 5). It is the presence of God in the sanctuary that answers every need. While we can expect nothing but opposition from the world, we may expect every necessary help from Him. Verse 6 therefore, repeats verse 2, except that it ends, "I shall not be moved, rather than "I shall not be greatly moved." Apparently it is the Lord Jesus now speaking, but on behalf of His people, whose confidence is in Him.

"In God is my salvation and my glory"(v. 7). Not only is salvation from enemies found in God, but also He inspires the vital rejoicing of His people. They glory (or boast) in Him, along with their Messiah. For He is the Rock of their strength and their refuge, In that perfect sanctuary refuge they are safe from all the attacks of the enemy, Is it not therefore, the voice of the Lord addressing His people in verse 8, "Trust in Him at all times," "pour out your heart before Him. God is a refuge for us, that is, for Christ and His people.

MAN TESTED AND FOUND WANTING (vv. 9-12)

Those who put their trust in men may well consider verse 9, "Surely man of low degree are a vapor, men of high degree are "a lie." Which is better? The first barely appears, then disappears, but the second is gross falsehood, utterly undependable, and therefore, just a mere vapor too. Both are found, when weighed in the scales, to be lighter than vapor. How withering a denunciation! Thus, to follow prominent men is folly, and to favor one because he is humble and of little honor before men, is just as useless.

How many think they can gain their own ends by oppressing others or by robbing others! But this selfish greed always defeats its own ends (v. 10). Thus, whatever it may be that man trusts for his welfare, if it is not the Lord, it will accomplish only his own hurt. In fact, if by whatever means riches increase, we are warned not to set our heart on them, In fact we are told elsewhere, "For riches certainly make themselves wings; they fly away like an eagle toward heaven" (Prov. 23:5).

Not only has God spoken once (v. 11), but the psalmist has had it confirmed to him twice (if not more) that power belongs to God. How significant it is that man has such a nature (sinful indeed) that he thirsts for power over others, and if so, God is not really in all his thoughts, for he is determined to rob God of what belongs to Him. Such men also forget mercy completely, but are implacably cruel. How marvelous it is that the One who has supreme power is also a God of abundant mercy. Because this is true, He can be trusted to discern righteously and render to all according t their work (v. 13).

LONGING FOR GOD'S SANCTUARY

When it is seen that all mankind is set aside and that only God is to be trusted, how appropriate it is for the heart to yearn for the presence of God, and especially when circumstances are those of the drought of desolation. Thus, David writes this psalm when in the wilderness of Judah. GOD HIS ONE OBJECT (vv. 1-4)

When feeling our own weakness, how good it is to recognize God as "my Mighty One," — the One therefore, sought early with no delay. Do we not echo David's appealing words, "My soul thirsteth for You; my flesh longs for you in a dry and thirsty land where there is no water"? (v. 1). The soul is the center of the spiritual emotions, while the flesh in this case is simply his bodily condition, not the matter of the sinful nature.

"In the sanctuary" (v. 2) is where God's power and glory are properly seen, for though His greatness is manifest in creation, yet its significance is not learned by observing creation, but in the secret of the presence of God. But power and glory are marvelously tempered by loving-kindness that is better than life (v. 3), which deeply moves the heart to praise such a God. Indeed, as long as he lives it is his intention to bless God and to lift up his hands in God's name.

FAITH CONFIRMED: THE ENEMY STOPPED (vv. 5-11)

Thus, the thirst of the psalmist is met and his soul satisfied as with pure abundance, so that his lips are opened with joyful praise (v. 5). Even in the night watches when darkness tests the exercises of the heart, the remembrance of the Lord becomes a sweet meditation (v. 6). God has been his help, therefore, in the shadow of God's wings he will rejoice, sheltered, protected from every evil influence (v. 7).

In contrast to Peter, who at one time "followed afar off" (Luke 22:54), David says, "My soul followeth close behind You." Can we be content with anything less than this? When we are close to Him, then we experience the reality of His right hand upholding us (v. 5).

Thus, with faith fully confirmed in its comfort and joy of the Lord's presence, it clearly follows that all the power of the enemy is brought to nothing (v. 9). Satan and his hosts who seek to destroy the very life of the believer, will go down to the lower parts of the earth, falling by the sword of the Word of God, to be a portion for jackals, symbolical of a violent death — just as jackals feed on the carcasses of dead animals (v. 10).

In contrast, the King (the Lord Jesus) shall rejoice in God, together with all those who give Him the place of honor He deserves (v. 11), while the mouths of all who are false shall be stopped.

THE VANITY OF EVIL DOERS

Though we have observed in sections of various psalms that evil doers are engaged in a vain show, yet this entire chapter emphasizes this strikingly. The second (and last) section of the psalm shows their judgment, however.

THE WICKED HOLDING POWER (vv. 1-6)

These verses bring to mind the way in which wicked men will prosper in power over others during the tribulation, but the same evil has been evident over and over again in history. Evil men never learn by the experiences of others, and they do not even take to heart the evident lessons that their own experience ought to teach them. Many have been the occasions in which the godly have cried out to God to hear them in their meditation and to preserve their life from the fear of the enemy (v.1). Also, the enemy takes advantage of his present power to plot secretly against the godly (v. 2), exposing their rebellious character in all their works, — that is, their rebellion against God and His truth.

They "sharpen their tongues like a sword" (v. 3), with the object of cruelty toward others, not realizing that they must eventually meet the One out of whose mouth goes a sharp, two-edged sword (Rev. 19:15), the sword of the Word of God (Eph. 6:17), its object being, not cruelty, but pure justice. The arrows of the wicked are bitter words, cunningly framed against the righteous and timed to seek to take them by surprise (v. 4). They have no conscience to fear the horror of their evil or its results.

Rather than fearing evil., they encourage themselves to practice it, plotting together in secret, thinking that no one will observe them (v. 5).

Such is their gross ignorance or God. They devise iniquities (v. 6), with the confidence that their scheming is virtually foolproof. Thus, their inward thoughts and their hearts are far from open and aboveboard, but deep and out of sight. But though believers may not discern what is behind the scenes, "all things are naked and open to the eyes of Him to whom we must give account" (Heb. 4:13).

THEIR HUMILIATION (vv. 7-10)

While they have suddenly shot their arrows at believers, God will suddenly shoot only one arrow at them to accomplish far more than they have accomplished: they are mortally wounded and stumble in greater humiliation than they have sought to cause others (vv. 7-8), Their own tongue will expose them to the punishment they have sought to inflict on others, just as it was told the unfaithful servant in Luke 19:22,"Out of your own mouth I will judge you, you wicked servant." Then "all who see them shall flee away," for their judgment will be a salient warning to those who have any inclination to follow their example.

In fact, at that time "all men shall fear" (v. 9), for God will have exposed the utter vanity of those who oppose themselves as well as God. Thus, when God humiliates such opposers to the dust, those who have survived will declare the work of God because they will wisely consider what He has done. For God will have worked in the hearts of many who then pass through the Great Tribulation and are therefore, called "the righteous" in verse 10, who have every reason to be glad in the Lord. another designation is also given them, "the upright in heart," whose boast is in the Lord. In all of this the Lord is seen to triumph and the vanity of man brought down to lowest humiliation.

GOD WITH US

The presence of God come down in grace is clearly emphasized in this psalm, whether to Israel or to Gentiles, so that it is anticipative of the wonderful blessing to be introduced in the millennium.

ZION, THE EARTHLY CENTER OF BLESSING (vv. 1-2)

When we read, "Praise is awaiting You, O God, in Zion," does this not infer the longing in the heart of the psalmist for the establishment of millennial blessing at the end of the tribulation? Zion means "sunny," and that name for Jerusalem is particularly used in reference to its being established in the millennium under the authority of the Lord Jesus, of whom we read in Malachi 4:2, "But to you who fear my name the Sun of righteousness shall arise with healing in His wings." Thus, the bright day of glory will be introduced by the coming of the Lord Jesus in all His beauty and dignity.

"And to you the vow shall be performed." This is certainly not Israel's vow, for she has failed in every vow she has made; the Lord Jesus alone is the Performer of His vow to accomplish redemption by His own sacrifice and to bring Israel into subjection to His authority.

But not only Israel, for verse 2 indicates that "all flesh" — that is, Gentiles too, shall come to Him, for it is He who hears prayer, even of the nations whom Israel may think of as being godless.

THE HINDRANCE AND THE HELP (vv. 3-5)

In verse 3 David speaks as representing his nation Israel, "Iniquities prevail against me." This is in contrast to the Lord Jesus Himself prevailing in verses 1 and 2. But when the guilt of sin is honestly confessed before God, it is added, "As for our transgressions, You will provide atonement for them." The book of Leviticus shows in picture the absolute need of atonement for sin, but David could not at this time have understood that atonement can be possible only by the Son of God Himself being offered in sacrifice.

Today we know this marvelous atonement has been made once for all, and Israel will learn the value of it when they are turned back to God at the end of the tribulation. In fact, the Day of Atonement (Lev. 23:27) which was held yearly in Israel, is symbolical of that great (then future) event. While atonement was made by the Lord Jesus in His one great sacrifice, yet Israel will learn this only in a future day.

Thus, the iniquities that have prevailed to hinder any blessing to Israel have been removed by the help of One whom God has chosen to draw near to Him, which is certainly the Lord Jesus (v. 4), for the psalmist is not speaking here of more than one person, though in the latter part of verse 4 there is a decided change, "We shall be satisfied with the goodness of Your house, of Your holy temple." Because the one Man has entered in first, He has prepared the way for others also who would have no title there apart from His representing them. They will be satisfied because His representation is satisfactory to God.

"By awesome deeds in righteousness You will answer us, O God of our salvation" (v.5). Such awesome deeds Israel will witness particularly at the end of the Great Tribulation when God intervenes on Israel's behalf to judge the nations in righteousness. He will then be fully recognized as the God of their salvation. For this is plainly prophetic, as is the expression, You are the confidence of all the earth." Such a fact will be fully true then, though it is certainly not the case now. In fact, it is added, "Ind of the far-off seas," which refers to the far-off nations (Rev. 17:15). How wonderful indeed will be the accomplishment of so great a work in all the world!

GOD MANIFESTING HIS POWER (vv. 6-8)

While verse 6 is literally true, the mountains being established by God's creatorial power, it will be true figuratively also when He introduces the millennium, for the mountains symbolize governmental authorities which will be established then in contrast to the instability of human government today. God will clothe them with power, they have never had before.

For He, the Lord Jesus, is the One who "stills the noise of the seas, the noise of their waves, and the tumult of the people" (v. 7). The seas as we know, symbolize the nations (Rev. 17:15), as is clearly implied in this verse also. What welcome relief it will be when He utters His voice of subduing power, "Peace, be still"!

Nor will this be true only of those nations surrounding Israel, but those in the most distant parts of the world: they too will learn to fear the living One whose signs of power and majesty will be manifest everywhere. He will make both "the outgoings of the morning and evening rejoice" (v. 8), that is, from the beginning of the thousand years of peace there will be constant rejoicing until its end — the morning and the evening of that great day of blessing for the while world.

THE EARTH BLESSED (vv. 9-18)

This section more particularly speaks of the blessing of the land itself. The Lord will water it in just the way that will enrich its fruitfulness most fully (v. 9). The curse will be largely removed and "the river of God" will be full of water. Psalm 46:4 refers to this river, which makes glad the city of God, and Ezekiel 47:1 shows the river to begin "under the threshold of the temple," its volume gradually increasing till it reaches the Dead Sea, and heals the waters of the seas, so that "a great multitude" of fish are found there, though at present no fish can live in those heavily salted waters. God will also provide grain that will flourish through the benefit of the waters.

Not only is the river a blessing, but the highest ridges will receive needed moisture abundantly through showers that soften the ground, — not a pelting rain, but gentle showers that promote growth (v. 10). "You crown the year with Your goodness" (v. 11). This evidently refers to the blessing of every year during the millennium, so that there will be continual reason for thanksgiving. The wilderness, dry and desolate, will be revived by rain. "The little hills" speak of lesser governments, rejoicing then rather than being criticized as they are today. Contented flocks will fill the pastures, and the valleys prosper with the growth of grain, so that the land will figuratively "shout for joy" and sing praise to God.

GOD'S DISCIPLINE, PERFECTLY FAIR

If God most abundantly blesses His land, as we have seen, He is a God who does not ignore the failures or wrongs of the people, whether the people of the world or His own people, but exercises discipline to meet every case in righteousness and grace. This is seen in this psalm, and also appreciation of such discipline in giving Him appropriate honor.

HIS POWER (vv. 1-7)

Since discipline is a necessity for mankind, the power to carry this out is first emphasized, and in the millennium all the earth will shout for joy in recognizing the glory of the power of God. For His works then will impress all mankind with their awesome wonder (vv. 1-3), and the power of His enemies will be so broken that they submit themselves to His supreme power. His discipline will bring them down indeed. So that, whether enemies or friends, all the earth shall then worship Him and sing praises to His name (v. 4).

All mankind is therefore, invited to come and see the works of God which cannot but inspire awe in every observer (v. 5). The illustration is then taken from Israel's past history, of God's turning the Red Sea into dry land when Israel came out of Egypt, and of their passing through the Jordan River on foot as they entered the land of promise (v. 6). Will there be any less amazing miracles when God liberates Israel from their bondage of self-centered rebellion and from the many enemies they have made through sinful practice?

"He rules by His power forever" (v. 7). Though He has been patient with man's evil for centuries, not exerting His power in manifest judgment, He will then have taken to Him His great power to reign in absolute righteousness and authority over all the earth. Of course, it has always been true that "his eyes observe the earth," but then it will be evident to all the nations that God is taking an active interest in all that transpires, and He will not allow the rebellious to exalt themselves.

ISRAEL'S TESTIMONY (vv. 8-12)

We have seen that "all the earth" is addressed in this psalm (vv. 1,4), and in this section it is evidently Israel adding her testimony for the sake of all the earth. For not only does God discipline people of the world, but also His own people Israel. They can address the nations therefore, not as being superior to them, but as being subjected to the same disciplinary dealings of God (v. 8). Thus, they can, without pride, encourage all people to bless God and make the voice of His praise to be heard. For it is He, not their own integrity, that has kept their soul among the living at a time when tremendous numbers will have been cut off in death (Zech. 13:8). God will not allow the feet of the godly to be moved (v. 9), though the test through which they pass in the great Tribulation will be severe indeed, the discipline of it likened to the heat of the refining of silver (v.10).

"You bring us into the net" (v. 11) as fish are so restrained by captivity, and then "laid affliction on our backs," for this was necessary in order to arrest the willful ways of a people who will not learn without severe discipline. Though men would virtually ride over their heads, the psalmist looks beyond the immediate enemies to realize that God was actually causing this trouble as part of His discipline. "We went through fire and water," two contrasting elements, both a blessing to man in some respects, but in other circumstances both hard to bear. But all of this discipline worked for Israel's blessing, "You brought us out to rich fulfillment."

THE KING'S VOWS FULFILLED (vv. 13-15)

Though in the previous verses we witness the words, "we" and "us" and "our," this changes in verse 13 to "I." Plainly it is now the :Lord Jesus speaking, that One who has rightful access into the house of God, but because He represents others, He brings burnt offerings, reminding us of his own wonderful sacrifice on Calvary. He also adds, "I will pay You my vows," that is, His vows fulfilled in the sacrifice of Himself, since Israel's vows had utterly failed. He had spoken these vows when He was in trouble. Does this not remind us of John 12:27? — "Now is My soul troubled, and what shall I say? Father, save Me from this hour? But for this purpose I came to this hour." His vow would stand absolutely, no matter how great the trouble by which it must be fulfilled.

In verse 15 the Speaker says He will offer many sacrifices of fat animals, of rams, bulls and goats. Why does He say "sacrifices" rather than the one sacrifice that He made on Calvary? Because that one sacrifice is so marvelous that many sacrifices in the Old Testament were required to give some needed illustration of the great value of that one sacrifice. Every sacrifice in the Old Testament is significant of some aspect of the sacrifice of Christ, — the ram for instance, speaking of the devotion of the sacrifice, the bull the strength of it, and the goat its substitutionary character. Indeed, there are many more aspects than these. "Selah" (pause and consider!).

HIS TRIAL AND VICTORY (vv. 16-20)

Though all the earth is addressed in verses 1 to 8, yet now in verse 16, it is "all you who fear God" who are called upon to hear, for if the previous call has not been effective in reaching everyone to move them to fear God, at least some will fear Him, and it is these only who will appreciate what God has done for the soul of the Lord Jesus. For He continues to be the Speaker to the end of the psalm, and we are dependent on Him who has proven totally faithful to God through the midst of the trial of discipline. However badly Israel has failed the trial. Christ has not failed, and He is now their Representative, and ours. We know He was a man of prayer through His life on earth, but He particularly cried to God in view of the cross (Heb. 5:7), praying to be delivered out of death (not from dying). Thus, he exalted God with His tongue (v. 17), and was heard, a matter in which all others fail at least in some measure.

"But certainly, God has heard Me." Every prayer of the Lord Jesus was perfectly answered by God,

including that which involved His being raised from among the dead. In fact, this was vital as regards the blessing of all those whom He has graciously represented, whether the godly remnant of Israel or all the members of the body of Christ, the Church.

Well might the psalm end with the beautiful ascription of blessedness to the eternal God, who did not (in fact could not) turn away from the prayer of the One who rightly obtains mercy from God on behalf of those who trust Him as Savior. How greatly we are blessed in Him!

COMPLETE BLESSING AND REST

This brief psalm of only seven verses (the complete number) is beautifully pictorial of the great blessing that awaits both Israel and the whole earth in the time of Christ's thousand year reign. It is inscribed "To The Chief Musician" (the Lord Jesus), both a psalm and a song of vibrant joy. The mercy we have seen given to Christ in Psalm 66:20 is now seen as depended upon by "us," which no doubt indicates Israel when the millennium dawns.

That mercy and blessing for Israel is connected with God causing His face to shine upon them. Well might the verse end with a "Selah." pause and consider, for God's face shining is certainly His being manifest in His beloved Son, the Lord Jesus, illustrated in His transfiguration, when "His face shone like the sun and His clothes became as white as the light" (Matt. 17:2), and confirmed in 2 Corinthians 4:6, "For it is God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ." Believers today enjoy this blessed shining forth of God's glory in the face of Jesus Christ, and Israel will experience this great joy when the millennium dawns.

In Christ therefore, God's way will be known on earth and His salvation will be known to all nations (v. 2). For Christ is God's Way (John 14:6) and He is God's Salvation (Luke 2:30).

If in verse 3 the psalmist speaks first of "the peoples" (Israel) praising God, he widens this to say, "Let all the peoples praise You." Then specifically he speaks of "the nations" being glad and singing for joy — an amazing change indeed for those who have been cold both toward the Lord Jesus and toward Israel! For they will witness the wonderful fact that this great King will judge the people in absolute righteousness, ruling in perfect equity the nations on earth. Throughout all history there has never been anything like this. The best of rulers have failed in many ways, while the majority of rulers have very manifestly sought to carry out legislation that will benefit their own country above others, or in many cases that which will be to their own personal advantage. Simple, unselfish righteousness never has been practiced. Democratic elections have not improved such a situation, for "government of the people, for the people, and by the people" is a principle that only increases the determination of people to oppose one another, and while they may talk of what is right, yet righteousness is not their prime consideration. How great will be the relief when the Lord Jesus takes His place of supreme power!

Verse 5 repeats what verse 3 has emphasized, but this time adding what will be the precious result of praise given by both Israel and all people, "Then the earth shall yield her increase" (v. 6), for blessing comes from "God, our own God." While it is true that believers are His, it is God's delight to have us know that He is ours. Wonderful grace indeed! Then when Israel will be manifestly so greatly blessed, this will cause all the ends of the earth to fear Him, their own God (v. 7). May the Lord indeed hasten that day!

UNDER A NEW HEAD

A central verse in this psalm (v.18) beautifully indicates its main theme. Christ is seen (following His sacrifice and His resurrection) as ascended on High, the Head of a new creation, and therefore, the Source of all blessing for mankind, blessing that takes many more verses to describe than are needed in Psalm 67.

GOD GOING BEFORE (vv. 1-6)

"Let God arise." When God Himself arises, the first creation must give place completely to Him. There are those who think that God Himself is limited by the principles of the creation He first brought into being. But of that entire creation we are told, "They will perish, but You remain; and they will grow old like a garment; like a cloak You will fold them up, and they will be changed. But You are the Same, and your years will not fail" (Heb. 1:11-12). Those who have taken advantage of the principles of the first creation to establish their own self-importance, and by this means show themselves enemies of God, will be scattered and flee away (v. 1), as mere smoke driven by the wind or as wax melting before the fire. h is impossible for the wicked to endure the presence of God, but the righteous will have reason to rejoice exceedingly (v. 3).

"Sing to God, sing praises to His name" (v. 4). As God He is supreme, figuratively riding on the clouds, that which appears to obscure, but which is perfectly subject to His control. But also "by His name Yah," meaning "He who is," that is, the self-existent One. These names themselves give us cause for deepest admiration and adoration.

Yet being so infinitely great, it is wonderful to observe that He is "a Father of the fatherless, a defender of widows" (v. 5). For, being the Head of a new creation, the Lord Jesus is tenderly concerned for the pure blessing and welfare of all those who have part in that creation. As Head He provides counsel, direction, nourishment and wisdom from His holy habitation. Those who have been solitary He sets in families, providing the fellowship that their hearts rightly crave, Also, those who have been in bondage He not only liberates, but changes their poverty into prosperity (v. 6). On the other hand, those whose attitude is rebellious are deprived of all fruitfulness, for they have refused all part in the new creation.

WHAT HAD GOD DONE IN THE PAST? (vv. 7-12)

In this section it is clearly recounted that God did not introduce a new creation because of Israel's failure, though their failure does indicate the fact that they could not be blessed on the basis of the first creation. But even under the dispensation of law, God's faithfulness and grace were clearly evident. He had gone out before His people, — marching with measured, decisive strides (v. 7). There had been no failure on His part: The earth shook before Him and the heavens dropped rain, and even Mount Sinai itself was moved by the presence of God (v. 8).

Thus, Israel being under law did not mean that God was withholding blessing from them. In fact, He sent a plentiful rain, confirming His inheritance (the nation Israel) when it was weary (v. 9). They are called "Y our congregation," for God blessed them wonderfully when they were under law, providing even for the poor because of His great goodness (v. 14).

Besides this God gave His Word to Israel, as He had not done for any other nation; and it was so clear that the company of those who proclaimed it was great (v. 11). Moreover, this produced remarkable results: kings of armies fled, such as is seen in the book of Joshua, and even those who remained at home (women) shared in the spoils of victory.

SANCTIFIED FOR THE SANCTUARY (vv. 13-19)

While we have seen truth being declared as to Israel under law, now Israel herself is addressed. She has known God only in His great power and compassion. Now she is to know Him in both His holiness and His pure love. Lying down among the sheep folds reminds us of Reuben in Judges 5:15-16. At a time when Israel went to war, the tribe of Reuben preferred the laxity of lying down among the sheep folds, typically of choosing the company of the people of God at a time when the enemy was threatening. Though Israel had taken this way out of responsibility, yet God would deal in such grace with her as to make her "like the wings of a dove covered with silver (v. 13). The dove reminds us of Christ as the heavenly offering, and Thus, Israel will be identified with Him whose love and sorrow are emphasized in the dove, but its wings covered with silver, the lovely symbol of redemption.

As in the days of the Judges, the Almighty scattered kings (cf. v. 12) in the land of Israel, and brought about purity "as white as snow," so He will do for Israel in a coming day (v. 14). For many kings will be gathered together against Israel at the time of the Great Tribulation, when the Lord Jesus will come in power and great glory, to scatter them, and to provide a miraculous purity as white as snow for Israel.

Verse 15 is more correctly translated as a question, "The mount of God, is it Mount Bashan? a mount of peaks, mount Bashan?" (Numerical Bible). Mount Bashan is here contrasted to Mount Sinai (v. 8), and yet is not the perfect answer to the condition of Israel that is exposed by the law of Sinai. Bashan means "the shame of them," and this only indicates the confessed guilt of Israel, which of course is the designed reason for the law. But the question of verse 15 indicates that we have to go further than Bashan to find full relief and blessing.

The peaks of Bashan therefore, look askance or "fume with envy" on the mount God has desired for His abode, where He will dwell perpetually (v, 16). What is this mount? It can only be Mount Zion, though it is not named here, (and not until Psalm 69:35). Its name means "sunny," and indicates Jerusalem when the Lord Jesus comes to dwell there, "The Sun of righteousness" arising "with healing in His wings" (Mal. 4:2). Why is Zion not mentioned till the end of Psalm 69? Is it not because Psalm 69 shows the sacrifice of Christ as being the necessary basis of all blessing for Israel?

"The chariots of God are twenty thousand, even thousands of thousands; the Lord is among them as in Sinai, in the Holy Place" (v. 17). Thus, as in the case of the giving of the law on Mount Sinai, there was manifest angelic activity (See Galatians 3:19), so it will be when Mount Zion is given her place of exaltation.

Verse 18 now emphasizes the basis of all this glory in Zion, that Christ is risen and ascended on high. He has led captivity captive, and has received gifts to distribute to men. "Captivity" is the state of bondage in which Israel has been held for centuries, but for them will only be relieved when the Lord Jesus returns in power and glory. But the verse is quoted in Ephesians 4:8 as having a clear application to the Church of God today, that is, immediately following the resurrection and ascension of the Lord; so that spiritual gifts are seen in all the present dispensation, with emphasis on apostles, prophets, evangelists, pastors and teachers (Eph. 4:11). Thus, though Psalm 68 indicates the blessing of Israel, the Church has anticipated Israel in the fulfillment of this great blessing, in fact, having enjoyed this for near 2000 years before Israel finds its answer in Mount Zion.

Then it will be true indeed that they will bless the Lord who daily loads them with benefits, every day throughout their thousand years of peace, for they will then recognize the Lord Jesus as "the Mighty One," their salvation (v. 19). Again "Selah" is added, "pause and consider," for how marvelous will be the consideration that He is God!

ENEMIES SUBDUED (vv. 20-23)

The Mighty One who, being ascended on high, saves and blesses men, is seen also as prostrating all His enemies because to Him belong the issues from death (v. 20). He is greater than death, so clearly evidenced in His resurrection, therefore, certainly greater than every enemy. Not only their hands and feet (actions and walk) will be broken down, but their heads, their very thoughts and intellect will be struck down, no matter how hoary with age has been their experience in evil (v. 21).

The Lord will deal with Bashan (the result in humiliation of the work of law in Israel's heart), for though Israel has been brought low, as the law was intended to accomplish, God would bring Israel again from the depths of the sea, a wonderful and complete restoration. Israel would dip her foot in the blood of her enemies, and even their dogs would benefit by the destruction of those enemies (vv. 22-23).