Songs of Degrees

Recovery, or The Return Journey
As typified by the "Songs of Degrees," Psalm 120-134
No doubt the Spirit of God has something special in the grouping of these Psalms under this heading; they were evidently written at different times and by different authors.
The word "degrees" means a "going up" or "ascent," and is used elsewhere in the sense of steps, as to Solomon's throne and as to the future temple, in Eze. 40 These Psalms then may be taken in a moral sense of going up.
If we take a glance at the last one of these Psalms, we find it speaking of those in the house of the Lord-in the sanctuary blessing the Lord, or as worshipers in His presence. We might say then that it is the path that leads to becoming a true worshiper. We find the Lord uses this very term in speaking to the poor outcast woman in John 4:23. He is speaking of the interval that was to take place between the casting off of Israel on account of His rejection, as we learn elsewhere, and their being received again (Rom. 11:15, 25).
In John 4:23 the Father is seeking worshipers, and we learn that "God is a Spirit: and they that worship Him must worship Him in spirit and in truth." v. 24. In verse 23, two places of worship are spoken of-that of the Samaritans and that of the Jews. The first was not the truth, and the second was no longer of the Spirit.
These Psalms are evidently historical in their origin, or in some past application, and also prophetical as to a future application. No doubt there is a typical application for us; for "Every scripture is divinely inspired, and profitable for teaching, for conviction, for correction, for instruction in righteousness; that the man of God may be complete, fully fitted to every good work." 2 Tim. 3:16, 17; J.N.D. Trans.
We have found where the path ends: a true worshiper in His presence. But from whence does it start? From John 4 we see that it can start from a very low beginning; this should be an encouragement to us, since none need be left out.
It is quite instructive to see that this series of Psalms begins just after the 119th, which, as we know, is the longest and is occupied in the setting forth of the Word of God. There are evidences in this long Psalm that the Word had been let slip, and it had lost its influence on the soul.
"I thought on my ways, and turned my feet unto Thy testimonies." v. 59.
"Before I was afflicted I went astray: but now have I kept Thy word." v. 67.
"It is good for me that I have been afflicted; that I might learn Thy statutes." v. 71.
Then the last verse: "I have gone astray like a lost sheep: seek Thy servant; for I do not forget Thy commandments."
Some have thought that the Spirit of God used Ezra to group these Psalms as suitable to their state in journeying from Babylon to Jerusalem, and thus are prophetical of the remnant in the latter days.
"Wherewithal shall a young man cleanse his way? by taking heed thereto according to Thy word." Psalm 119:9.
If the Word of God has been let slip in our lives, we find ourselves in circumstances not in accordance with it; the realization of this would cause distress and exercise similar to that we have in Psalm 120:1.
In my distress I cried unto the LORD, and He heard me."
His feet are in the wrong place, and he is surrounded by those whom he thought were his friends, but finds deceit on every hand. Such, no doubt, will be the case of the remnant in the day of apostasy that is to come when the Spirit of God first begins to work in their hearts. But could it not be true of everyone in all dispensations in similar circumstances?
"Woe is me, that I sojourn in Mesech." v. 5.
No doubt this refers to their being in captivity to the Gentiles.
"That I dwell in the tents of Kedar!"- that is; among those who would take that which God has set up as an approach to Himself and make it a mere thing of nature. All those who do this would come under this heading.
The term "Kedar" is applied to the Ishmaelites and to the Arabs generally. It was with the Arabs that Nehemiah had to contend; they sought in every way to gain an entrance among the Jews and did in Nehemiah's absence-into the very house of God! (The Arabs are now contending with the Jews for the land of Palestine.)
In Babylon there were Jews who had no exercise as to the return of the remnant in Ezra and Nehemiah's time; they were satisfied to remain where they were. It was a mere handful that came back, and verses 2-4 and 6, 7 could well be applied to those who had given up the true hope of Israel in that day, as it will be of those in the future who have allied themselves with the beast and the false prophet. It is also the attitude of those of all times, since the Church has been established, whose hope is in this world only; they see no reason for the deep exercise the Spirit of God has laid upon the hearts of the remnant.
"Deliver my soul, 0 LORD, from lying lips, and from a deceitful tongue." v. 2.
"Sharp arrows of the mighty, with coals of juniper." v. 4.
"My soul hath long dwelt with him that hateth peace."
"I am for peace: but when I speak, they are for war."
From their earliest history there had always been some among the children of Israel who had never gotten beyond looking at their place in this world as that which was by the way of nature, or a national relationship. They had not considered the longing of the Lord for them when in Deuteronomy 5 they had told Moses, "Go thou near, and hear all that the LORD our God shall say;... and we will hear it, and do it." v. 27. The response of the Lord was, "Oh that there were such a heart in them, that they would fear Me, and keep all My commandments always, that it might be well with them, and with their children forever!" v. 29. There is a longing over them also in Deut. 32:28, 29. Trace this similar sighing after them as voiced in Psalm 81:11-16, about five hundred years afterward. Then at a later period, in Isa. 48:16-19, but especially verse 18: "0 that thou hadst hearkened to My commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea." But it was too late; captivity was at hand. This prophecy was about three hundred years later than Psalm 81.
In Isaiah 48 they were given instructions to flee from Babylon with a voice of singing. In Psalm 126, the time had come; and their mouth was indeed filled with laughter, and their tongue with singing.
In the past they were never able to rise up to the fact that being a child of Abraham called for a life of faith; but in the future, "Thy people shall be willing in the day of Thy power" (Psalm 110:3). "I will put My law in their inward parts, and write it in their hearts; and will be their God, and they shall be My people." Jer. 31:33.
In our Psalm, after being aroused, they learn that those with whom they had formerly been content to dwell, were really not true friends, but just the opposite. They can only count upon the Lord for deliverance from among them.
Would not the application of "I dwell in the tents of Kedar" be analogous with Eph. 5:14? "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light" (or, "Christ shall shine upon thee"; J.N.D. Trans.). The shining upon him discovers to him where he is-sunken down to the level of the world-and the result is, such a one is in deep distress!
In Psalm 121 there is a realization of the fact, that to get to the place of blessing, a long journey lies ahead-a journey beset with dangers, for the enemy of our souls does not give up easily.
"I will lift up mine eyes unto the hills, from whence cometh my help." v. 1.
The one who has these deep exercises, in looking around seems to see no direct pathway out; the way looks all closed in on every side. Then there comes the realization that his help comes from the Lord.
"My help cometh from the LORD, which made heaven and earth." v. 2
He then has the assurance of care all along the journey from the One who has made the heavens and the earth.
"He will not suffer thy foot to be moved: He that keepeth thee will not slumber." v. 3.
"Behold, He that keepeth Israel shall neither slumber nor sleep." v. 4.
"The sun shall not smite thee by day, nor the moon by night." v. 6.
"The LORD shall preserve thee from all evil: He shall preserve... thy going out and thy coming in from this time forth, and even for evermore." vv. 7, 8.
The remnant in the future day will be under the special protection of the Lord (Rev. 7). Though for the most part they are unconscious of it, they are protected from the judgment falling upon the earth. They do however suffer from the persecutions of the beast and the antichrist. There is at this present time an angelic care exercised over those who put their trust in the Lord Jesus Christ (Heb. 1:14). Both classes would seem to be covered by Psalm 91:1. "He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty." It does not say, he that hath the knowledge of the secret place, but he that dwelleth there. We may have the knowledge, but are we really dwelling there? One has thought that the abiding under the shadow of the Almighty, might be said to be exercised in an especial way when His own are gathered together waiting upon Him.
Another care is exercised, according to Phil. 1:6; but it is followed by exhortations in Phil. 1:10 as to our responsibility. See also 2 Cor. 1:14. The sense of the Lord's care over us and the exhortations as to our responsibility should strengthen the awakened desire to follow on in the path of faith, whatever the obstacles may be (Eph. 3:16-21).
When in the place of blessing, there is a going "in" (communion) and "out" (for service) that is of Him. John 10:9: "in and out, and find pasture."
In Psalm 122 we find the end of the journey set before us. It is the house of the Lord in Jerusalem - the city that the Lord had chosen to place His name there, where was His sanctuary (Psalm 78:67-69).
There is companionship too in this journey. When we were led in true exercise by the Spirit of God, we found others exercised by the Spirit desirous also to go on in the same path of faith.
"I was glad when they said unto me, Let us go into the house of the LORD." V. 1.
Then faith looks off to the time when one's feet will stand in Jerusalem.
"Our feet shall stand within Thy gates, 0 Jerusalem." v. 2.
This is followed by meditation as to what is to be found there. "Jerusalem is builded as a city that is compact together." v. 3.
"Whither the tribes go up, the tribes of the LORD, unto the testimony of Israel, to give thanks unto the name of the LORD." V. 4.
"For there are set thrones of judgment, the thrones of the house of David." v. 5.
When building the wall, Nehemiah said, "The work is great and large, and we are separated upon the wall." Chap. 4:19. Those were remnant days-the beginning of a recovery from what carelessness and disobedience had brought in. See 2 Chron. 36:14.
Faith sees Jerusalem "compact together," when in reality it lay in ruins at the time when the journey began; but the energy of faith could change all this. "Compact together" makes one think of what we have in the New Testament, "gathered together" and "fitly joined together and compacted" (Eph. 4:16), the result of the unity and operation of the Spirit of God in producing the unity (Eph. 4:3), which is far beyond anything that man can bring about.
Another thing: it is not simply where the feeble remnant was going, but "whither the tribes go up, the tribes of the Lord"! Faith takes in the whole of Israel, though the greater part were long since lost among the nations. Faith embraces the whole, and so now the Lord would not have us stop short of the whole body of Christ, the Church. Our faith must realize that anything short of this is sectarian and stops short of what is outlined for us in the path of faith according to the scripture (Eph. 4:4; 1 Cor. 12:13).
"Unto the testimony of Israel." This brings before us the Ark of God which contained the tables of the law, which was spoken of as the dwelling place of the Lord God. It was also the true gathering center for all Israel (1 Chron. 13:6; 23:25). This should bring before us the One who is now the true Center of the Church-the One of whom it could truly be said, "Thy law have I hid in my heart." In such a place one is in the position where thanks can be given unto the Lord-"To give thanks unto the name of the LORD." This is what He desires, as we shall see as we proceed with these Songs of Degrees.
"For there are set thrones of judgment, the thrones of the house of David"-the place where justice was administered. Absalom sought craftily to usurp the throne on the plea that justice was not being done. He declared that failure had come in; but, though there was failure present, yet it was not as extensive as he sought to make out. This world has yet to wait for the "King" to "reign in righteousness" (Isa. 32:1). He was here once, but was rejected (Luke 19:41-44). The setting aside of David was not allowed, and Absalom lost his life in attempting to do so.
Is it not striking that the Lord, when speaking of the Church which was yet to be established, gives it this character-the place of justice, because He is in the midst (Matt. 18:15-20)? How many times the enemy has sought to set this truth aside on some such plea as Absalom's!
The true effect of the unity that is of the Spirit is the exercise that peace might be there. "Pray for the peace of Jerusalem." Should not the need of collective peace exercise our hearts now? How often has individual responsibility been unduly pressed with sad results. The same one that could speak of conferring "not with flesh and blood," afterward speaks of going to see Peter and abiding with him fifteen days, and again going up and communicating privately to them of reputation, lest by any means he had run or should run in vain (Gal. 1 and 2).
"For my brethren and companions' sakes, I will now say, Peace be within thee." v. 8.
The one who has been voicing these godly exercises has now learned to speak of those whom he has found to have like precious faith as himself, as his brethren. A relationship has been formed by the Spirit of God with these and God's chosen center, and its peace is their one consuming thought and objective.
Songs of Degrees
Recovery, or The Return Journey As typified by the "Songs of Degrees," Psalm 120-134
Part 2
Psalm 123. Having set the end of the journey before us, there is a going back to other aspects of the journey. I believe in this series of Psalms we have the end set before us three times, and a going back and making a new start twice to prepare the heart for the journey. It reminds us of what is said to Elijah-"The journey is too great for thee"-and so it would be for us if we attempted it in our own strength. This 123rd Psalm reminds us of the pause in the journey of the returned captives under Ezra (Ezra 8:15-31). He proclaimed a fast by the river Ahava, "That we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance."
When Ezra's company journeyed back across the deserts, they had no Shechinah cloud to guide them, and no manna by the way; but they had guidance and watchful care. The heavens were not closed to them now (Lev. 26:19; Deut. 28:23). Years before, Solomon in his prayers had besought the Lord for those who would be in this very circumstance (1 Kings 8:33). So they have guidance from the One who "dwellest in the heavens."
"Unto Thee lift I up mine eyes, 0 Thou that dwellest in the heavens." (Is it not the guidance by the eye spoken of in Psalm 32:8, "I will guide thee with Mine eye"?)
"Our eyes wait upon the LORD our God, until that He have mercy upon us." Psalm 123:1, 2.
They will abide His time. Nevertheless, they feel the contempt of those that are at ease in Babylon, or satisfied to remain where they were.
"Have mercy upon us, 0 LORD, have mercy upon us: for we are exceedingly filled with contempt." v. 3. "Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud." v. 4.
They are characterized as "proud"-those who scorn the path of faith-and is it not ever thus? "The wicked, through the pride of his countenance, will not seek after God." Psalm 10:4. The "pride of life, is not of the Father, but is of the world." 1 John 2:16. Undetected and unjudged pride has wrought havoc among the people of God.
In Psalm 124 there is an answer to the faith mentioned in the previous Psalm. The dangers that have been passed bring the realization of the deliverance of the Lord-that He is on the side of His people.
"If it had not been the LORD who was on our side, now may Israel say;
"If it had not been the LORD who was on our side, when men rose up against us:
"Then they had swallowed us up quick, when their wrath was kindled against us." vv. 1-3.
They had escaped the overflowing scourge of waters sent out by their enemies which the Lord held back (vv. 4, 5). This should bring before us the Lord Jesus Christ whom the waters overflowed for our sakes. There were two different sources from which the waters came that overflowed Him. "All Thy waves and Thy billows are gone over Me" (Psalm 42:7)-the wrath of God's judgment as to the sins He bore that we might never come into or under them. In Psalm 69 it is the waters of hatred against Him from the heart of man as led on by Satan (Rev. 12:15, 16). We can feel something of the latter in fellowship with His sufferings, or it may be in His government He may allow us to taste of this hatred on account of our ways in order to bring us back to the point of our departure.
"Our soul is escaped as a bird out of the snare of the fowlers: the snare is broken, and we are escaped." v. 7. How came they to be in this snare? We learn elsewhere that it was on account of their failure to heed the Word of God, and their disobedience; He allowed them to go into captivity. In 1 Timothy we read of those who fall into snares; one is a religious snare, and the other is a worldly snare. In 2 Tim. 2:24-26 we have instructions for recovery out of the snare of the devil-those who are taken captive by him at his will; when out of communion a path is pursued in self-will, and we come under the power of the enemy.
"Our help is in the name of the LORD, who made heaven and earth." Psalm 124:8.
There is no looking for worldly help now. The world has its organizations of various kinds for the help of its own. The more simple and dependent we are, the less we know of these. But we taste of that grace and mercy ministered to us from on high, and we also learn of the practical side of those bonds of Christ which unite us together in Him.
Psalm 125. "They that trust in the LORD shall be as mount Zion, which cannot be removed, but abideth forever." v. 1. Their confidence in the Lord's care over His own is based upon the position that Zion has in His thoughts and purposes.
He chose mount Zion when all had failed. "And He built His sanctuary like the heights, like the earth which He had founded forever." Psalm 78:69; J.N.D. Trans. His care over them is based on His purposes concerning them collectively. It seems that the tendency of the heart is to give up collective testimony when discouraged, and to feel that the promises concerning the individual path alone abides. But the Scriptures do mark out a collective path for faith (2 Tim. 2:22).
"For the rod of the wicked shall not rest upon the lot of the righteous." v. 3.
This is encouraging; as another has said, "It is of measured duration as well as measured severity." And those days are to be shortened for the sake of the elect of Israel in the future (Matt. 24:22). Those of this dispensation have similar promises (1 Cor. 10:13).
"As for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity." v. 5.
The "crooked ways" are really apostasy. In the future it will mean following the antichrist.
"But peace shall be upon Israel." v. 5.
Oh, how the collective portion is here emphasized! They realize that Jehovah will restore and bless them as a nation. From the very beginning, after bringing them through the Red Sea, the desire of Jehovah was expressed to plant them in the mountain of His inheritance, "in the place, 0 LORD, which Thou hast made for Thee to dwell in" (Exod. 15:17). In this present dispensation, it is not a geographical center; but
"For where two or three are gathered together in My name, there am I in the midst of them." Matt. 18:20.
"Jesus saith unto her, Woman, believe Me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father." John 4:21. "But the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him. God is a Spirit: and they that worship Him must worship Him in spirit and in truth." vv. 23, 24.
Psalm 126.
"When the LORD turned again the captivity of Zion, we were like them that dream." v. 1.
Jehovah turning again the captivity was like a dream; humanly speaking, there was no hope; but now that their feet were turned in the right direction, there was rejoicing and singing.
"Then was our mouth filled with laughter, and our tongue with singing." v. 2.
When they were in Babylon, they had no song; they could not sing Zion's songs of victory while they were captives of their enemies. Is it not ever so? When in the wrong path, the joy is gone; there is no rejoicing or singing. When such is the case, the tendency of the heart is to blame circumstances or persons for the lack of joy. The joy can only return when the heart is poured out to the Lord in self-judgment and not in self-vindication. We miss the path first in spirit; later the feet carry us in a wrong course.
In this Psalm the joy is such that even the heathen discern it and say, "The LORD hath done great things for them." v. 2. "The LORD hath done great things for us; whereof we are glad." v. 3.
"Turn again our captivity, 0 LORD, as the streams in the south." v. 4.
There seems to be a realization in these last two verses of the Lord's care over them when it was not appreciated. In Isa. 63:9 it is said, "In all their affliction He was afflicted, and the Angel of His presence saved them: in His love and in His pity He redeemed them; and He bare them, and carried them all the days of old." There is the assuring comfort to the mourning ones in their trials and persecutions, as is brought out in the following verse:
"They that sow in tears shall reap in joy." v. 5.
The last verse of this Psalm is very beautiful in that it describes what the Lord passed through as He went about endeavoring to reach their hearts and consciences. It is very -noticeable how it changes from the plural "they," of the previous verse, 5, to the singular in verse 6:
"He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him."
He was here as the Sower and wept over Jerusalem (Luke 19:41); but He is coming again, bringing His sheaves with Him. The Psalmist no doubt was thinking of His gathering back all Israel. But Isa. 49:5 shows that there would be a time in which Israel would not be gathered, due to their rejection of Him; and the light would go forth to the Gentiles, and His salvation to the end of the earth. So when He comes to Israel in the coming day of the Lord, He will have the heavenly sheaves with Him-those He has previously caught up to be with Himself (1 Thess. 4:13-18). Then, later, He will be revealed from heaven, and will come to be glorified in His saints (2 Thess. 1:7-10); after that, Israel shall be gathered back (Isa. 49:5-23).
Psalm 127. The instruction given in this Psalm, entitled, "A Song of Degrees of or for Solomon," are most striking. "Except the LORD build the house, they labor in vain that build it: except the LORD keep the city, the watchman waketh but in vain." v. 1.
What house had more divine instructions as to it, and more preparations for its building, than the temple which Solomon built? We read of David's plan which he had received by the Spirit (1 Chron. 28:11, 12), which he gave to Solomon, and of the material which he had prepared for it, of which he says,
"The LORD made me understand in writing by His hand upon me." It reminds us of what was said to Moses as to the tabernacle, "See, saith He, that thou make all things according to the pattern showed to thee in the mount."
Do not we learn from this that the pattern and all the material were prepared under the guidance of the Holy Spirit, and that though Solomon was a chosen vessel to build the house, yet it was possible for self to enter in and the building not be acceptable to the Lord? In the chapter mentioned in 1 Chronicles, he is told to serve the God of his father with a perfect heart and with a willing mind, for the Lord searched all the hearts and understood all thoughts. This should be a warning for those who would attempt to overturn existing companies and make them over. All such attempts will be in vain if there is no subjection to His Word as a whole-not merely taking up some part of it. It is well to bear in mind the Lord's answer to Satan in Matt. 4:7, "It is written again." What bearing does some other portion of His Word have on the proposition which has been broached? "There are many devices in a man's heart; nevertheless the counsel of the LORD, that shall stand." Pro. 19:21.
Solomon in his later years departed from the Lord, as we learn in 1 Kings 11, and had to learn from the Lord that the kingdom was to be divided; his wives turned his heart away after other gods. He introduced afresh into Israel that which ended in the judgment of God in the removing of Israel from the land of promise and scattering them among the nations. This brought about the destruction of this very house. In prayer at its dedication, Solomon referred to Deuteronomy 12, and claimed the promise, "My name shall be there." We learn from 2 Chron. 36:19 that the Chaldeans "burnt the house of God" to fulfill the word of the Lord at the mouth of Jeremiah, which was the sad result of departure from the Lord.
One can understand how important it would be to have this Psalm inserted here for the returning captives with visions and thoughts of the house and the city that should be built for the Lord.
"It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so He giveth His beloved sleep." v. 2.
"For so He giveth His beloved sleep" is in contrast to the worry of man over his projects when things are not going to suit him.
Doubtless, too, this Psalm will have its place with the awakened remnant in a future day when they realize that the house that was built by the nation in unbelief was not of Him and was destroyed (Psalm 74:5-8). The temple which Psalm 74 mentions as being destroyed, seems to have been accomplished by the treachery of some of those within working with the enemy from without. There is a temple yet to be built which will be in accordance with the instruction of His Word (Eze. 40:44).
If the principles of Psalm 127 had been heeded by the builders in Christendom, both great and small, there would not be the confusion that exists today. Has there not been much use of the "untempered mortar" (Eze. 13:10-16)?
The Apostle Paul in Acts 20:29, 30 says, "For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." There are two characters of builders here. The "wolves" have just a mere profession; they really have no part or lot in the matter. Then there are those who are really children of God, but the Lord is not their true Object-they are not true shepherds. Their own interests come first, and their desire is to build up a following. Jude 12 and 13 tells us something of some of these builders.
In 1 Corinthians 3 we learn of the material that some of these builders introduced into the house; material which, while it makes a great showing here, would not stand the test of that day when all is reviewed by the Lord.
Songs of Degrees
Recovery, or The Return Journey As typified by the "Songs of Degrees," Psalm 120-134
Part 3
In 2 Timothy 2 we learn something of the results of these builders. A "great house" has been built. It is no doubt much larger than the foundation which the "wise master builder had laid." The great house contains vessels of various materials-some to honor and some to dishonor. That which is called the house of God in 1 Tim. 3:15, is now likened to a "great house" (2 Tim. 2:20). A man is told to purge himself from the vessels of dishonor and he "shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work." He is told to "Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call upon the Lord out of a pure heart." v. 22.
In 1 Corinthians 3 we have the "wise master builder" who has laid the foundation. Then we have the exhortations to the builders; every man is to take heed how he builds. The good builder will take heed to the foundation that has been laid and also to the material that he uses. The bad workman will have his own interests before him and will introduce false materials, evidently to make a great showing in the eyes of man; but these materials will not stand the test of the fire in that day (1 Cor. 3:12-15). The Lord has given us how every man's work shall be tested in that day in order that it might search and exercise our hearts now; and it is very searching to realize that in that day all of that which we may have thought commendable will be burned up, though we ourselves may be saved, yet so as by fire. There may be a mixture in our lives-some things done for Him which will be of the nature of gold, silver, and precious stones, which will stand the test, and some things in which self has entered in and will not stand the test. The Lord alone will be the Judge of what the proportions really are in our lives.
Then there is a "corrupt" workman whose sole interest is to corrupt or defile the temple of God. Such will be destroyed; no doubt such answer to the "wolves" of Acts 20:29 and Jude 10, 11.
In 1 Cor. 10:21 we read of the "Lord's Table" and the "table of demons." Here we have the Apostle contrasting that which the Spirit of God set up, with the false worship of the heathen - that which man, led on by Satan, set up before Christianity appeared. This brings before us something which is almost entirely overlooked in Christendom; i.e., the identification of the worshiper with the table at which he partakes. The Apostle shows this principle had been true of Israel of old by their being partakers of the altar at which they ate. But the Apostle is not here speaking of the tables set up by the man speaking perverse things, or the bad workman of 1 Corinthians 3. Neither is he referring to those he mentions in 1 Tim. 1:19, 20, who have overthrown faith and a good conscience. In the days of the apostles the bad workmen were not permitted to go this far in their mixture of good and bad workmanship. This was spoken of as that which was to come afterward.
Could anyone dare to say that this mixture of bad and good which could not be classed as the table of demons must be the table of the Lord? Why then the call to purge oneself from the vessels of dishonor? Do we not have here that which the bad workman introduces to make the great house which ends in Babylon? In Revelation 18, Babylon is announced as becoming the habitation of devils. God's people are exhorted to come out of her and not be partaker of her sins. Historically, the fall of Babylon takes place after the true Church has been translated, so it would seem that none of His people of this dispensation would be in her at that time. It may possibly be that in the time of the tribulation, some of the remnant may have been attracted by her false pretensions and gone in only to find out her true character later. The exhortation then would be to God's people throughout the ages, so that whenever the Babylonish traits were discerned, there should be a coming out of her. This would be for us when the state has assumed the great house character of 2 Tim. 2:20, but for the remnant of the future day in Israel, it will be whenever those Babylonish traits are manifested and especially when she publicly endorses the antichrist and his idolatry (2 Thess. 2:8-12).
In Laodicea the church is filled with pride at its human institutions, but is characterized as "wretched, and miserable, and poor, and blind, and naked." It has lost the sense of what the Lord values. It is not called upon as a body to repent; but His own who are there, whom He loves, He rebukes and chastens. Why? Is it not that they may hear the voice of the One who is outside but who is knocking at the door of the heart of the individual? What an appeal: "If any man hear My voice." His desire is to have communion with every one of His own. What would be the result of individuals hearing His voice and supping with Him? Would not this very fact unite all together around Himself?
From the above, we see that the Lord expects His own to have discernment as to being in a false position. Perhaps He may have to rebuke or chasten us in order for us to see it, especially so when our eyes are upon self, man, or some other object than Himself.
In the epistle to the Hebrews, often called the book of contrasts, we have the new position of those who are the Lord's, contrasted with what had formerly been their portion before Christ came. Now, owing to His rejection, such ground is set aside by Him, as Shiloh of old had been. These contrasts lead up to the last chapter, where the Lord is seen as gone forth outside the camp. Evidently this is an allusion to what was done in Exodus 33 when Moses caused the tabernacle to be set up outside the camp on account of idolatry being introduced there. Here in Hebrews the Jews are looked at as having introduced human traditions which ended in rejecting the Lord when He came to His own (John 1:11). He is looked upon as gone outside (Heb. 13:12, 13). Are we not to learn from this that that which man introduces, corrupts that which had been set up originally by the Lord, so that when there is no power within to deal with it, it finally becomes necessary to leave it and go forth unto Him outside the camp where He is?
At Corinth the Apostle has to tell them that they are carnal-that they were unable to discern the deceitful workers and the false apostles from the true. In 2 Cor. 10:3-5 we have the secret of discernment; namely, the casting down of reasonings and then bringing into captivity every thought to the obedience of Christ. How careful it should make one in what he may feel led to put forth, that it may not be simply something of the restless spirit of man within-using untempered mortar. Long ago one wrote, "Every Christian, however simple, can watch the spirit in which friends hold and set out their views" (G.V.W.).
The latter part of Psalm 127 speaks of millennial blessing, and the Scriptures abound in the promised blessings for that day. They flow out freely when the Lord has been given His rightful place in the midst of His people-when His house has been built in dependence upon Himself.
"They shall not be ashamed, but they shall speak with the enemies in the gate." v. 5.
This reminds us of Rev. 21:24 (J.N.D. Trans.): "And the nations shall walk by its light; and the kings of the earth bring their glory to it."
Also of the promise to Philadelphia: "Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee." Rev. 3:9.
The prophets, Haggai and Zechariah, after the return of the remnant, had to stir up the people when their interest lagged. They showed them that they could not expect blessing in seeking their own personal things while the Lord's house stood idle. Our blessings are not earthly, but spiritual; but they flow out from the same One whose desire has ever been to dwell in the midst of His redeemed people (Exod. 15:17; Matt. 18:20).
Psalm 128 goes on to full millennial blessing. "Behold, that thus shall the man be blessed that feareth the LORD." v. 4.
"The LORD shall bless thee out of Zion: and thou shalt see the good of Jerusalem all the days of thy life." v. 5.
Is it not striking here, the expression "shall bless thee out of Zion"? He has once more taken up His place in the midst of His people and can bless them out of Zion. Zion speaks of grace in His choosing a place where He could go on with His people when all else had failed (Psalm 78:56-72). The priesthood had failed and also the king of His choice, David (2 Sam. 24:14-25).
Does not the Lord's gracious provision of Matt. 18:20 provide a rallying point at this present time when much failure has come in, as was prophetically foretold in Revelation 2 and 3? There are those who are called upon to be overcomers, such as are brought before us in 2 Tim. 2:22-26 and Heb. 13:11-16.
We have now reached another climax; we have now the house, the city, and millennial blessing. Perhaps it might be asked, What more could be added? But the Lord would prepare the heart more as to Himself personally. So far, we have heard more about the outward things; we have still the Person of the Lord to be brought before us, so we go back and take another beginning.
Psalm 129. This Psalm brings before us the persecutions endured by the godly remnant of a future day. We read much of this time in the Psalms, and the Lord also speaks of it in Matthew 24. The godly remnant of all times will have persecutions (2 Tim. 3:12). Also Phil. 1:29, where we read: "For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake."
The natural man can glory in the outward work of the Lord even from a humanitarian or sentimental standpoint; but we learn from the parable of the Sower that though there may be a certain outward joy in the beauty of the Word, unless there is a work within the heart, the profession will be given up when difficulties or persecutions arise. When "buying of the truth" comes in, the natural man will consider the cost too great and give it up.
Psalm 130. Though sufferings for His sake are necessary to prove and make good the work in the soul, yet the Lord would not have us dwell on those things. Our hearts are prone to do this-dwell on what we have endured or given up for Him-but this brings in pride, so He cannot leave us there. He takes us aside here in this Psalm and shows us something of the wretchedness of our own hearts. He does this by allowing the light of His Word to shine upon us. This shining forth of the light of His Word was that which had aroused them no doubt in Psalm 120, but it is more intensified to them here. It reminds us of the brightness of light above the noonday sun which broke forth upon Saul of Tarsus (Acts 9:3-9), and the voice that came with it revealing to him that Jesus of Nazareth, whom he despised, was now in glory. All this made him see the utter vanity and worthlessness of his former life and also of the traditions which he was blindly following.
The Lord does not allow the newly aroused soul of the 129th Psalm to remain where he could take credit to himself, but by the light of His Word leads him to self-judgment that he might not go on in his own strength, but that he might in his weakness receive strength from above which the Lord alone can supply. Psalm 130 shows the great depths of exercise through which they had been led.
"Out of the depths have I cried unto Thee, 0 LORD." V. 1.
This reminds us somewhat of that which Jonah passed through when he said, "The waters compassed me about, even to the soul; the depth closed me round about... I went down to the bottoms of the mountains; the earth with her bars was about me forever." It was not, however, until he could say, "Salvation is of the LORD," that deliverance came. See Jonah 2:5, 6, 9.
In our Psalm he is brought to say,
"If Thou, LORD, shouldest mark iniquities, 0 Lord, who shall stand?" v. 3.
But he receives the answer which gives him peace:
"But there is forgiveness with Thee, that Thou mayest be feared." v. 4.
And this brings in the desire to wait upon the Lord.
"My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning." v. 6.
David no doubt had many experiences in watching for the morning when hunted by king Saul, longing for the morning light to dispel the dangers of the night. So it is beautiful to see his deep exercises for the Lord spoken of as surpassing anything else through which he had passed.
The true hope of Israel can now be rejoiced in on account of His loving-kindness and plenteous redemption (v. 7), and is the leading on of the soul in becoming a true worshiper. This is begun here on earth and continues beyond this scene, as is seen in Revelation 5 for the heavenly people, and in Revelation 14 for the earthly people.
Psalm 131. We have here one more experience through which David, though the anointed of the Lord, had to pass before being enabled to carry out the great desire of his heart --one more experience in his training depicted by this Psalm which lasted over a period of several years.
It has been suggested that this little Psalm was the exercise of David's soul when criticized by his elder brother on the occasion of his being sent by his father to the army camp too see how his brethren fared-the very occasion of David's meeting Goliath. He was accused of "pride" and "naughtiness of heart" resulting in the neglect of his duty as that which brought him there. But it was really the father's care over them which sent him there. (1 Sam. 17:17, 18.)
"Lord, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me." v. 1.
What an exercise for the Lord's anointed to pass through, and has not many a saint endured these same trials from those content with formal things, when exercised about his place or seeking the pathway marked out for faith in this world?
The result of this exercise we get in the next verse: "Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child." v. 2.
What does weaning speak of? The freeing from the world's influences, and perhaps more, the things of nature. We eventually have to learn as to our individual path and joy in the Lord, that it must not depend upon anyone else-nature's ties or gifted servants. There must be the going on in quietness in one's soul apart from all this. One remembers a remark heard some years ago that the trees planted by the rivers of water are not dependent upon the showers, though they welcome them. One can never take the stand that all one has to do is to follow a certain gifted individual, and all will be right. This is not behaving and quieting oneself as a weaned child. The pathway of the child of God must often be individually between himself and the Lord, such as worship and some decisions which have to be made individually before Him. There are other times, however, in service and in the interpreting of the Scriptures, when it is well to seek godly counsel with others, so as to have a check upon ourselves (Gal. 2:2).
The results of the exercise produced here would be anything but an effected spirit of piety. The experiences passed through have been such that that which is merely on the surface would either be driven inward and so the work deepened in the soul, or else be given up.
The closing expression of this Psalm is very significant: "Let Israel hope in the LORD from henceforth and forever." v. 3.
Who could not but say that when Israel shall arrive at the state produced here, they will be ready for the fullest blessing? And can we not say it would be so of us too? These exercises through which David passed made him realize it was only through dependence upon the Lord that the. Philistine could be overcome.