Book 3,

I think that the third book gives the ways of God with Israel, not with Judah merely (" unto which [promise] our twelve tribes hope to come "); the result being, Psa. 73, that God is good to Israel, but to the clean-hearted among them; while the prosperity of the wicked is a long, sore trial, to faith. Hence, in 74, all that on which their natural hopes rest, is smashed and broken down. Flesh cannot build up what God has put under the power of judgment; but faith can wait on God, till He glorifies Himself. 75. His judgment is clearly unfolded, and Messiah declares the principles on which He will govern in respect of God.
Thus God is known in Judah, His name great in Israel, and Jerusalem the seat of His power and glory.
The believing heart blames all distrust of this, as its infirmity, and remembers the previous days of God's right hand.
In 78, all the perverse ways of Israel are discussed; and the electing grace of God, in the house of David, presented as its only resource.
In 79, the excesses of the heathen, in the latter days, are brought under God's eye, that He may favor His people, and not remember their iniquities against them.
In 80, the connection of God, as the dweller between the cherubim of old, and the manifestation of His power as Son of man, are brought together as the deliverance of the vine once brought out of Egypt.
81. On the reappearance of Israel, i.e., on the new moon, God shows the rectitude of His ways with that people in judgment.
In 82, He judges among the gods.
In 83, we have the last conspiracy of the Assyrians, and those that dwell within the limits of the land, where judgment displays that Jehovah is Most High over all the earth.
Up to this, we have had God, in His nature and character, as such. Now, 84, the people in connection with Him as Jehovah, thinks of the joy of going up to His sanctuary, i.e., to worship Him.
85. In the favor He has shown to His land, mercy and truth, righteousness and peace, have all been verified and brought together.
86, is a celebration of the character of Jehovah, in respect of the needy, bringing all nations up to worship before Him.
87. The excellency of Zion is celebrated as a defiance to the whole world, specially because Messiah is reckoned amongst her children.
Now we come to what Christ gets amidst all this. 88. The curse of the broken law, which rests on the remnant, entered into by the Spirit of Christ:- while in 89, all the mercies of God are centered in Him.
In the first Book of Psalms, we get Christ more as an object; e.g. 1, 2, 16, 40. In the second book, He is presented more as an answer. So it is more the remnant, and how they are to be delivered; there is as much of Christ, but more in the way of deliverer. In the third book, it is more entirely the remnant, for it is not David, but Asaph. There is a great deal more of grace, here, than of righteousness, for the remnant, and not so much of Christ. We get Israel in the old associations of Egypt, and not Christ Himself in the midst of the thing.
73. Israel beloved for the father's sakes, modified by the necessity of personal righteousness. It forms a kind of thesis for the whole book.
Exercise of soul in this state of things. 13, 19. If you get into the sanctuary, there you will be sure to find God's way; but if you look [for it] outside, it is "in the sea." 16. The Red Sea.
An account of how they behaved under these mercies. 67. The natural heir refused. Even if God is good to Israel, it is God who is good, not that Israel has claim. 68. He chose Judah.
82. If all the deputy-judges go wrong, God judges among the gods.
84:4. The "house" and " praise." 5. The "ways" and " strength;" both "blessed." 6. " Baca " weeping;" so, " rejoicing in tribulation."
86. David. A great deal more personal; the consciousness of standing in the gap for Israel.
89:1. "Mercies" celebrated. 19, &c. Summed up in the person of Christ. 49. Israel is cast over on the certainty of mercy in God's promise to David.