The Fourth Book

The fourth book of the Psalms treats essentially of the bringing in of the First-begotten into the world; and that, in connection with the authority of Jehovah, the true God, over the whole earth. But at the same time setting His throne in Zion in the midst of Israel, according to His promises.
This book commences with a Psalm, in which the Holy Ghost, speaking by the mouth of the remnant of Israel, reminds Jehovah of the way in which He had been the dwelling-place of His people in all generations. He, Jehovah, God, before the Creation, disposed of man according to His good pleasure. A thousand years in His sight were but a watch in the night, and Israel who were as grass (compare Isa. 40) are consumed by His anger. Nevertheless although their days were consumed in the wrath of God, faith was now at work in their hearts; they acknowledge that He who smote them was their God in all generations; and therefore, counting upon His faithfulness, they say " How long?" appealing to His mercy, for it is to that they look, that they may rejoice and be glad all their days. They pray that He will make them amends for their long affliction, by days of happiness flowing from his goodness, that His work and His glory may appear unto them, and His beauty be upon them. This evidently embraces the whole of Israel, as the family in whom Jehovah delighted; the heart of the people having a holy sense of what He was for them, in the midst of their distress. Consequently, it will be observed that the name of Jehovah, in this book, shines through everything, like the sun which arises to bring the true light into the darkness, shedding its rays on every side. It is this, together with the bringing in of the first-begotten, which characterizes this book: that is to say, the glory of the name of Jehovah, and the revelation of the various relations which this name involved, in its glory.
Psa. 91, is the Messiah's identification with this people, taking Jehovah their God for His God. It is a very remarkable Psalm. It opens by putting-as it were-in their place, all the names by which God was known before He revealed Himself as Father. He who dwells in the secret place of the Most High, shall abide under the shadow of the Almighty. These are the names revealed to Abraham. Almighty-for his daily faith; Most High-in the blessing of Melchizedec. Thus, he who trusted in the promises contained in this name of blessing, should enjoy the Almighty protection of the God of Abraham for the present time. Nebuchadnezzar, when brought to repentance, acknowledges God by this name of Most High. Where is this secret place of the Almighty? The Messiah declares that He will take Jehovah (the God of Israel) for His refuge, for His God, in Him will He trust. This indeed is where the true God, the Most High, is to be found. The Spirit declares, verse 3-8, the consequences of this. However it may be translated, verse 9 interrupts the sequence of the Psalm, and is addressed, I think, to the Messiah by the Spirit speaking by the mouth of Israel. In the preceding Psalm, Jehovah had been celebrated as the dwelling-place of Israel in all generations, so that here they naturally' speak of Him as their refuge; and the Spirit speaking through them, goes on to announce the glorious consequences of this-a position which is true for all, but especially that of the Messiah. In verse 14, the Lord Himself crowns the discourse, by declaring the results of the Messiah's faith in His Name. Thus Israel and the Messiah Himself place themselves under the wings of Jehovah. Observe here, that faith being in exercise, and the remnant looked at in this aspect, Jehovah is always the name that is used. It is He who is Elohim.
In Psa. 92 this blessed union between Israel and the Messiah, of' interests and of position, and of the faith which sets forth the names of Jehovah, the Almighty, and the Most High, has for its natural consequence that the Messiah, the Head of the people, acknowledges in their name how good it is to give thanks unto Jehovah, and to sing praises unto the name of the Most High. His works are great, for He is what His Name is. His thoughts are very deep. The fool does not understand this. The wicked shall be destroyed. Jehovah shall he most high for evermore. " My horn shall be exalted," saith the Messiah, in the Spirit of prophecy; " Mine eye also shall see my desire on mine enemies: the righteous shall be planted in the house of the Lord, in the courts of our God, and shall bring forth fruit, to show that Jehovah is upright, and that there is no unrighteousness in Him." The meaning and the application of this Psalm are evident. These three Psalms form a very remarkable kind of introduction to this book.
From Psa. 93 to Psa. 100, is one of the most striking series, displaying the whole progress of the events connected with the bringing in of the First-begotten (Heb. 1:6). The first is the thesis, or the state of things which is established as the result of all that is revealed in the Psalms that follow. Jehovah reigneth; the world is established by His power. The floods have lifted up their waves against this Rock of Ages, but He has been mightier than they. His testimonies are proved to be very sure. Holiness is the perpetual characteristic of His house. It is Jehovah; and His throne is like Himself.
In Psa. 94 the remnant of Israel in the last days, entreat Jehovah to come forth in vengeance to deliver them, and to put an end to the triumph of the wicked. The object of affliction for God's elect is to preserve them, until the pit is digged for the wicked. Jehovah will defend those that trust in Him, and will cut off the wicked in their iniquity. In verse 20 we have a striking appeal to God, that for His own glory He will cut off the wicked, the Antichrist. The faithful ask if the throne of God shall be set up beside the throne of one whose very principle is wickedness? God must either renounce His throne of glory on earth, or cut off the throne of iniquity.
In Psa. 95 is the last call upon the Jews to repent. While it is called to-day, before the Master of the house rises up. A call ever in season; but which the patience of God continues till the last moment.
Psa. 96 calls on the Gentiles to submit themselves to forsake their idols, and to come and sing the new song, of millennial joy in the earth, which is blessed by Jehovah, under His reign and His scepter of righteous judgment.
In Psa. 97 He comes with clouds and darkness, with power and with all the brightness of His glory. All the heavenly powers are called to come and worship the First-begotten on His glorious presentation to the world. Idolatry is confounded; Zion is filled with joy on account of Jehovah's judgments which are being executed in the earth. It is the deliverance of the righteous.
In Psa. 98 judgment has been executed. Jehovah has made known His salvation to Israel, and displayed His righteousness to the heathen. Their joy will break forth, and shall be, as it were, the herald of Jehovah who will judge the world in righteousness.
In Psa. 99 He has taken His place on His throne in the earth. He sits between the cherubims. He is great in Zion, and high above all the people. The Spirit recalls His dealings with Israel in the beginning. It is the same Jehovah; and the remnant, now become the people, invite the peoples to the worship of the Holy One, the God of Israel.
Psa. 100 is the invitation to all the ends of the earth to come and worship with joy, and gladness, and thanksgivings, that God who has indeed proved by His dealings with Israel that His mercy endureth forever. Israel is His people, the work of His hands. This remarkable series ends here.
Psa. 101 gives the principles of the Messiah's kingdom on earth, when He takes the reigns of government into His own hands.
Psa. 102 is of the highest interest, combining Christ's most complete humiliation with the testimony to His eternal Divinity. The occasion of the latter revelation is this:-After the touching expression of the isolation and deep abasement of the Lord (lifted up as man in His Messiah character, to be cast down the more thoroughly as despised and rejected by man, and. forsaken under God's wrath; and that in the presence of Jehovah's glorious eternal continuance), the Messiah in perfect confidence taking up this latter thought in the spirit of prophecy, declares that the time to favor and re-establish Zion is come, for the servants of Jehovah take pleasure in her stones. He has turned their hearts to favor the dust thereof. So the heathen shall be gathered to the name of Jehovah, and shall fear His name and His glory; for when Jehovah shall build up Zion He shall appear in His glory. Jehovah will hear the cry of the destitute, and the groaning of the prisoners. He will deliver those that are appointed to death, looking down from the height of heaven to declare His name at Jerusalem. And shall the Messiah alone be deprived of His portion in this joy, He who was cut off in the midst of His days? This is the touching question that brings out the Savior's divine glory. We know by the testimony of the Holy Ghost in the Epistle to the Hebrews, that verse 25 is the reply to this question, declaring the eternal divinity of the Messiah as Creator, " Thou, Lord, in the beginning hast laid the foundations of the earth." The 28th verse establishes the perpetual blessing of His servants and of their seed.
Psa. 103 and 104 go together in this sense, that the first celebrates what Jehovah is for Israel in His millennial manifestation, the second, that which He is for creation, as recognized by faith, in the full development of His character as Jehovah. These Psalms are spoken prophetically in anticipation, but it is in this character they celebrate Him. The case of the paralytic man, in Luke 4, was the manifestation of this power in the person of the Son of man. He healed disease in proof that He could pardon sin. But although He who could accomplish this deliverance was there, we know that Jerusalem knew not the time of her visitation (comp. Isa. 55:7,9). The invitation to confidence in that; the accomplishment of which, is celebrated here.
This book ends with two Psalms that establish two great principles of the ways of God, manifested in His government of Israel. Psa. 105 reminds Israel (on whose behalf God-remembered the covenant of His promises to fulfill them, verses 7, 9), of Jehovah's dealings in grace and power, and how God had guided, visited, and delivered them; how He had judged their enemies since the days of Abraham until He had brought them into Canaan, that they might observe His statutes and keep His laws. In a word, the whole history of this people is an expression of the power of God exercised in their favor, according to the promises made to Abraham.
Psa. 106, on the contrary, declares all the constant rebellion of the people in the face of God's mercies, their ingratitude and unbelief; and yet that in spite of their repeated sins, God, full of compassion, heard them whenever they cried unto Him in their distress. He remembered His covenant and pitied them according to the multitude of His mercies. It is on this basis of the perfect goodness and unfailing faithfulness of God, that faith or the prophetic Spirit of Christ places itself; the mercy of Jehovah endureth forever. Who can utter His mighty acts? The righteous, those who walk (come what will) in integrity are blessed, and all the desire of the Humble One is to find Himself the object of what He knows Jehovah to be, and to see the prosperity of His people, and thus to glory with His inheritance. These two verses (4, 5) are extremely beautiful as the language of the Spirit of Christ. At the close of the Psalm the enduring and patient mercy of God is applied to the circumstances of the Jews at the end, in the desire of faith which rests upon their being gathered out from their dispersion among the heathen. This Psalm concludes the fourth book.