23 - Israel Seen in the Psalm 1; Psalm 2; Psalm 3; Psalm 4; Psalm 5; Psalm 6; Psalm 7; Psalm 8

B.W. Newton The "Patmos" Series No. 23

Israel Seen in thePsalms 1:1-6; Psalms 2:1-12; Psalms 3:1-8; Psalms 4:1-8; Psalms 5:1-12; Psalms 6:1-10; Psalms 7:1-17; Psalms 8:1-9

You will observe the similarity between the ex­pressions in Psalms 1:1-6 and Joshua 1:1-18. The words indeed are identical, more so even than they appear in our translation. Joshua you know was a marked type of the great Captain of our Salvation. Typically, he did bring Israel into their rest. He brought them across Jordan, and gathered them into Canaan—into the goodness of the land of their inheritance—a pledge to the redeemed of what the true Joshua will be to them when the wilderness is passed and the land of their glory truly entered. In Exodus we find them “separated” from Egypt. They had left the land of their natural bondage, being redeemed! It was Redemption that brought them there. It was only because they were sheltered by the blood of the lamb; so they were a “redeemed” and “separated” people. In Leviticus we see them as a “priestly” people brought near to the sanctuary; there taught to know the “ways of God” in Redemption; there taught to know His “holiness” as in His own presence. Not only to see the ways of His holiness and judgment as against Egypt, but to know them in the Sanctuary. There they learnt what sin was, but also that which was appointed to protect from the guilt of that sin. Thus they learnt more of holiness and more of the real heinousness of sin in the presence of God! That was one of the lessons intended for the “sepa­rated” people of God.

Then, in Numbers we read of them as a people who were to “serve the Lord:” to bring “offer­ings” to Him. They were not only a “sanctified” people but a “serving” people: brought nigh to God to serve Him both in the camp and in the Tabernacle; and there we find the chief record of their rebellion and evil! They began to serve, and in certain things they did serve; but how full is the book of Numbers of sin and evil; for it is in service to God that the deepest occasions of sin are found: teaching us, that according to God’s fear so is His wrath, (Psalms 90:11). i.e., the nearer we are brought to God, and seek in His fear to serve Him, the more, if our flesh worketh, is there occasion for wrath that would turn consumingly against us, if it were not for the Blood of Christ! Accordingly, in Numbers we find much respecting the power of the one remedy—­e.g., the “red heifer” and the “brazen serpent” ­those resources of grace that were put forth to meet the circumstances in which the sinning people of God find themselves. In Deuteronomy there is a repetition of the “instruction.” It was not only instruction as primarily given, but instruction in those things which Israel had failed to remember. They were to realize their failure; so the instruction is re­peated, but repeated to hearts that were not at the threshold of the path, but that had long trodden that path, and had learnt much of themselves and of God. So there was a repetition of the instruction in Deuteronomy; and at last Joshua brought them across Jordan and took them to Gilgal, where they again stood as the “circum­cised” people of God; separated from that which was behind and brought in new circumstances to Him. But though they triumphed for a moment at Gilgal, we find them soon after brought to Bochim; the place of weeping. It was because they had failed; failed to drive out the enemy and made alliances with those with whom God told them not to make alliances; so tears were their portion! See how mingled these lessons are. Goodness, mercy, light on the part of God; but what fro­wardness on the part of man when nature and the flesh work! Joshua was not to be discouraged because of what GOD was; but, how these circum­stances manifested what Israel were and what was in Joshua himself too! Joshua had no merits by which Israel could be protected, and no power to work in Israel things that might conform them to the will of God. There was neither the personal power to abide in those things fully; nor, had there been, was there anything to reach others in the power of merit that could be imputed to them to bring blessing to them; to cause Israel to be blessed because one stood at their head able to bring down blessing on them. Joshua was no such head to Israel.

But, when we come to the Psalms—that book full of song and praise to God—whatever may be spoken of darkness or light, it is still God working in the midst of those circumstances; working for His own Name’s sake; working in the midst of all the iniquity of the earth; in the midst of sorrow or joy on behalf of His people; and at last bringing everything to blessing; at last filling this dark earth with the knowledge of His Name, and triumphing over all the moral evil around! That is the great secret of the Psalms; that not only outward foes like Amalek are to be triumphed over—God could always as easily cause outward foes to succumb as He did the walls of Jericho—but there was also moral evil, and evil working among the, people of God themselves! Therefore, if there were to be blessing, God must place perfectness in the midst of these things, and cause that perfectness so to work, that the result should be the overcoming of the moral evil: and this it is that we find specially in the Psalms.

Accordingly, Psalms 1:1-6 begins with the “hap­piness,” not so much the “blessedness” as the result of the blessedness: because God may bless those whom He may not at that moment make happy. That is the case with all the suffering people of God from the beginning. Blessing is on them, but all the results of that blessing are not found on them, enabling all to say “Oh, the happiness!” Consequently, the word “happi­ness” is used here. “Oh! the happiness of the man that hath not walked in the counsel of the ungodly;” as though there were One who had never walked in it! And surely there has only been One such, of whom these things could be asserted. Joshua was not able to be this, but in the true Joshua they were found. So on this our faith is fixed, that there has been in the midst of the world’s evil this manifestation of perfectness, and that by-and-by the precious­ness and value of it will be declared. We have indeed to add what the subsequent revelations of God enable us to add, that God has opened the door of faith, and that through faith that precious­ness that pertained to Him is made ours: we being brought into co-partnership with this blessing! We should not have learnt this from the Psalm as it stands; but we do from other parts of Scripture. That is one of the uses of the excellency that was found in Christ. It was so precious, that God is able to bestow righteousness on those who are far distant, and to reckon to them righteousness without works! Oh! the happiness of the man to whom the Lord imputeth righteousness without works,” saith the Psalmist. This then connects us with it otherwise there would be no link. We might marvel at it and see it afar off, but there would be no basis on which we could stand. And then when we go to Psalms 2:1-12 we find another relation of this Holy One to the earth’s evil—the kings and the rulers thereof gathered together against Him—saying “Let us cast away their cords from us! “Now, this is one of the ways in which the earth receives this “holiness!” We have had the foreshadowing of it in what Herod and Pilate with the Gentiles and people of Israel did, (Acts 4:25-28); but the great fulfillment of it is to be in that last great gathering of human iniquity which we are to expect, and which signs tell us is not far distant. But we know the result must be, that “He will speak unto them in His wrath and vex them in His sore displeasure!” That is the end; and if that be recognized by the heart of a believer, how it will separate him from the world! So we have not to consider the excellency and preciousness that has been dropped into the earth without also seeing what is antagonistic to it. And if we do not receive this instruction and let it operate on our hearts daily and practically, we shall not learn the full lesson it is intended to teach.

Again, we find the relations in which this “Holy One” will stand to all the Powers of the earth, when He will say, (vv. 13, 14.), “Serve the Lord with fear, and rejoice with trembling: kiss the Son, i.e., do obeisance to Him,” etc. That will be the relation of the spared Powers of the earth to Him in the Millennium! They shall hear and submit themselves and bow before Him! It is a relation of power; a relation too of mercy, when He who has the character described in Psalms 1:1-6 shall, as the King, speak to all the nations of the earth thus, and they shall submit themselves! His excellency and mercy shall be enthroned, and this is one of the uses which God will make of it towards this earth. In Psalms 3:1-8 we find another relation; a re­lation to circumstances that it concerns us well to consider; for God has been pleased to cause that the principles of Christ and the Truth of Christ and the ways of Christ should be made known more or less to the hearts and consciences of His people before the hour cometh for Christ to be manifestly glorified. Has there not been from Abel downward, a struggle against the evil of the earth through some of God’s people? He has ever had persons in whom His principles have more or less worked; precious principles that He has placed in their hearts. David perhaps was the greatest example of this, therefore he was said to be “the man after God’s own heart;” because his apprehensions and desires respecting the relation of the earth to God were so in fellowship with the thoughts of God. That was evidently the character of David. He saw, so to speak, what the earth needed. He saw what human evil and sorrow and woe and the power of wickedness in the earth were, and in measure he appreciated it. He saw it could only be met by a power applied by God; and he longed that it should be applied and labored to that end. So, principles of Truth greatly worked in the heart of David, yet it was David and not Christ; therefore, precious as were the principles that worked in his soul, he yet failed and failed grievously! He failed especially in judging evil in his own household, which a king who rules according to God must do. However near the evil may be in his household, wherever it is, it must be searched out; the viper is not to be nurtured but crushed. But that is what the Church has scarcely ever done. David did not: the Churches in the Reve­lation did not: they spared persons who were like Jezebel! St. Paul had great difficulty in making the saints in his day judge Hymeneus and Philetus. There was a slowness in doing it. Think too of the Corinthians in relation to the evil that was amongst them! They would not set themselves against the evil that worked so near to themselves! Saul too, would spare some of the Amalekites! David, instead of restraining and punishing Absalom, smiled on him; cherished him, and in cherishing him cherished a viper and the consequence was, that that evil strengthened and at last came to hatred! The hearts of Israel were gathered to Absalom! He said “David has not succeeded in giving you peace, but I will give you peace! See what derangement there is; what want of right order! You are not peaceful and happy, therefore David’s principles have failed but now, if you will only follow me, I will lead you in a new path which shall make you happy!”

Now that is the language of the present hour. It could only take effect on those who had been brought under the principles of God’s Truth. It is only where those principles have been admired that evil like this can succeed; because the principle of it is the comparison between principles that have been long tried and new principles. No one could say that the condition of Israel was as it should have been. But why was it? Was it that Truth was in fault; that new principles were needed; or, was it that those principles of Truth had not been acted on, and therefore there had not been right results? The most grievous instance of human self-ignorance is, when men begin to find fault with the principles on which they have been acting instead of seeing the fault is in themselves. It is almost the worst phase of it, and it is beginning to prevail. Instead of finding fault with themselves, men find fault really with that which comes from God and they say “if that had been altered we should not find these results!”

I need not say to you that this tendency is all around us now, as it was in the days of Absalom; therefore, those who hold fast the principles of God’s Truth as David did, are few and feeble. He acknowledged his own failure. He went up weeping. He said “do not forbid Shimei to curse; it may be the Lord hath bidden him.” So you see David fully recognized his failure; he did not say he had used God’s principles and applied them as he ought to have done, but, “I have failed, and so the chastening has come.” Therefore, seeing he did take this place of truth and humility, and did not fail to recognize the preciousness of those principles but held them fast in all their integrity, saying “God forbid that I should think His prin­ciples one whit less precious than they are”—seeing his soul held fast to that, but yet took the place of humility, acknowledging his own failure—the consequence was, that when his enemies were all around him (Psalms 3:1) he was able to take the place of calm untroubled faith! No Psalm perhaps is more full of humble confidence than this. Even though many were saying “there is no help for him in God,” yet he said “Thou Jehovah art a shield for me, and more than a shield; Thou wilt not only protect me, but lift up my head and cause me to triumph over mine enemies! I will not be afraid of ten thousands of the people that have set themselves against me round about! I laid me down and slept, I awaked, for the Lord sustained me.” He could rest in the midst of these circumstances, and at last was able to say in faith, “Salvation belongeth unto the Lord, Thy blessing is upon Thy people.”

Now I do not doubt that there will be some, it may be but few, as the latter day comes on and Apostasy increases and drives out Truth and hates and persecutes those who hold it, who will be as the seven thousand in the days of Elijah. That time is coming on in that part of the earth where this “Absalom” will flourish. Do you not see how men are abandoning Truth; abandoning doctrines; creeds; etc.; even Scripture itself casting all aside, and saying “What good have they done?” That is the voice we hear around now! We cannot deny that there is truth in it. There is departure; distance from God; and the people of God have grievously sinned; have talked carelessly about truth; have had little desire to come closely to the Word; have done little with all their busy energy. All these are cause enough why an “Absalom” should arise.

Now, do we, in seeing the rise and triumph of this Absalom-like Apostasy, recognize our own sin and the sin of our brethren? Are we able to take the place of David and confess it? I do not doubt there will be some as Apostasy increases who will be able to use the language of this Psalm, and quietly trust in God and lie down in the assurance that He will defend and be the “lifter up of their head,” though it will not be in their case until it is the lifting up in glory: not here, so as for them to be restored to supremacy in the earth as David was. But to them there will be the “lifting up” in heavenly glory: they wait for it until then. But, I say “blessed” are they who have this tone of spirit; who wait for this blessing and see it is their only true path of blessing. Those who see the importance of this path will greatly desire that it may be thus with them.

Well, in Psalms 4:1-8 we find one of the places in which the heart has been schooled for this blessing. Psalms 4:1-8 shews the servant of God in the midst of the profession, and in many cases the vain and empty profession of this world. Retaining the profession of Truth is a different thing from re­jecting Truth in blasphemous infidel Apostasy. Both are grievous, but one is greatly in advance of the other. Worldly, vain profession abounds in Christendom as in Israel of old—a grievous thing—but still, vain profession and open apostasy are two things. One is mentioned in Psalms 4:1-8 the other in Psalms 5:1-12. Vain‑glorious scoffers; boasters that speak lying; that delight in deceit­—that deceit which is the great characteristic of the last Apostasy (Psalms 5:9)—where there is no faith­fulness at all; nothing that can be trusted. See what prominence is given to lying and deceit as exactly opposed to truthfulness. And that deceit and lying are used destructively: used for the purpose of destroying others! This will give you the central picture of the hour. And the servant of God is seen standing in the midst of it; con­scious of it; not hiding the character of it from himself, but apprehending it and turning to God; saying “However this may prevail, yet Thou art not a God that hath pleasure in it (Psalms 5:4). Evil may be permitted for a time, but Thou art against it;” and able to say to the Lord, as the Spirit of Christ in His servants will say “Destroy Thou them, oh God; cast them out in the multitude of their transgressions, for they have rebelled against Thee (Psalms 5:10).” That is the place the servants of God will have to hold in the midst of the dominance of evil! In Psalms 4:1-8 we find also the apprehension of evil; but admonition is given to those who still profess the Name of God, though they know Him not really. “Stand in awe and sin not; offer the sacrifices of righteousness and put your trust in the Lord.” So there is admonition. God, you see, is presented as the object of “trust.” That word brings in now all the full unfolding of the Gospel of grace, whereby God presents Himself to those who need a refuge!

Then there is the intimation Psalms 4:6, that many will say “Who will shew us any good? Lord lift Thou up the light of Thy countenance upon us:” i.e., in the midst of abounding profession there are unsatisfied hearts who say this: who know they have not found good; who say “Who will shew it to us?” and whose hearts are so far softened and touched as to say “Lift Thou up the light of Thy countenance upon us.” That is just what is meant by the smoking flax—a little spark—that shall not be quenched. God’s gracious power when His Truth lingers, does cause hearts to be secretly touched from time to time; and where that is, He will not quench it. So there is encouragement for the servant of Christ. Though we see multitudes loving vanity and lying and despising Truth, there are yet some whom the Lord hath set apart for Himself (Psalms 4:4), and such can speak words of wisdom; of true wisdom; even the Gospel of the grace of God: and when the floods of Apostasy break out, many will be placed measurably in the position here described.

Then Psalms 6:1-10 is the place of the great Sufferer in the midst of this evil, by Whose sufferings we are saved. He did not place Himself merely in the midst of evil to triumph over it. That was one object. But His great object was, that it might triumph for a season over Him; not morally, but that He might be stricken because evil was found in His people! If it had been only found in His enemies, it would have been different He would have triumphed over it. But, if only one principle of it were found in His people, then He must bear bitterness and sorrow and wrath because of it!

That, Joshua could not do. None could do it but Christ. It required One who was more than man to let the iron enter into His soul; to bear the curse, and to triumph over it. So we find Christ not only as the Triumpher over evil in the Psalms, but as the Sufferer! And they were sufferings too which were appointed by God; because God’s hand must be against evil wher­ever it is found: and it is found in His people. So, how needful to give a place to this in the Psalms!

Then we go on to Psalms 7:1-17 which points peculiarly to the end: and do we not find Christ there, standing as the great Sufferer? His voice in Psalms 7:1-17 is as if it came up from the midst of all the evil that will be dominant in the earth just at the close. How is it that Christ will be suffering at the close? He is now in heaven; why then is His voice heard as if it came from earth? Because He is with His people and in His people. There is Christ “personal” and Christ “mystical.” His people are Himself! “Saul, Saul, why persecutest thou Me?” So the enmity against Christ continues! Will you say the world has waxed better and wiser; that it would not persecute Christ again if He were here? That is what men say! Well, God will put it to the test. He will cause the testimony and the truth of Christ to shine forth in His servants in a peculiar manner before the last judgment falls. It will be exhibited quite sufficiently for the world to understand it fully; to have an apprehension of it, which just now they have not. There will be the same disposition to “tear their souls like a lion!” (Psalms 7:1-2). Exactly the same feelings shown to Christ when He was personally here, they will show to those who will then represent Him! That will be the relation of earth to Him! But then the time will have come for this prayer to be put forth “Arise, oh Lord in Thine anger; lift up Thyself because of the rage of Thine enemies; awake for me the judgment that Thou hast com­manded" (Psalms 7:6). The time is not yet come for that. Christ did not say it in the day of His own personal suffering, but He will say, and His people will say, when that time comes and iniquity has come to the full, “Awake for me the judgment—not to the judgment—which Thou hast commanded; so shall the congregation of the people compass Thee about; for their sakes therefore return Thou to Thy high place:” i.e., to the high place of Zion, whence Christ will govern all nations. He will be the Stablisher of righteous­ness in the earth, and men will praise Him for what He has done in bringing the wickedness of “the wicked (one)” to an end, (Psalms 7:9-17); because judgment will be put forth which will effect it!

Then in Psalms 8:1-9 we see something more. He Who has so triumphed in the earth, has He not a glory “above the Heavens?” Is He simply a King and the Son of David in the earth; or, shall it be said of Him that He is crowned with glory and honour, and all things put under His feet, (Isaiah 8:6)?

We are able to say it now of Him personally, though we do not yet see all things put under Him .But in that day, not only as Son of David, but as Son of Man He will be glorified; made high above every name, and all things put in subjection under His feet—the least things and the greatest things in earth and things in Heaven—­He only excepted that did put all things under Him; God the Father.

So, glory high above any glory in the earth is even to Him Who hath brought His perfectness into the midst of those things, that He might prevail over the evil and that He might gather into fellowship with all His own perfectness those who believe! See how these things shew the action of God in the midst of a sphere of moral evil; reaching it so marvelously, as to bring out of it into fellowship with Him in glory! This is what we have to consider: not only the operation of this power, but how it worketh and where; and where it ought to set those in whom this power worketh. There is the great failure in God’s people. They do not consider where it ought to set them in relation to this evil that is in the world. If they were able to receive it aright, their consideration of these things would confirm them in the “knowledge of God.”