04.02. Chapter 2
Psalms 1:1-6 "BLESSED IS THE MAN!" This Psalm, like a sign-post, points the way to blessedness. The opening word may be read, "Oh, the blessedness!" In this exclamation is embodied the experience of a life, ratified and Healed by the Holy Spirit. The Psalter begins with the same message as the Sermon on the Mount. Religious life is the blessed life; and blessedness is more than happiness. Beneath the lintel of this benediction we pass into the temple of praise.
BLESSEDNESS IS TO BE OBTAINED IN TWO WAYS.-(I) NEGATIVELY.-Avoid the company of the irreligious. (Psalms 1:1) You must mix with them in daily business; but do not choose their society. When let go from necessary engagements, make for the people of God (Acts 4:23).
(II) POSITIVELY.-We cannot live on negations; and if we withdraw ourselves from the society of evil men, we must enter the circle of prophets and kings, psalmists and historians, who Are ever waiting to greet us with their holiest, noblest thoughts, within the circle of sacred Scripture.
2. It is not enough to read the Bible as a duty-we must come to it with delight. And this is possible on these conditions: give yourself up to it; eschew light and foolish literature, which days the appetite; ever open the Book in happy fellowship with its Author. Nor is it enough to read it cursorily and forget it: we must meditate, until, by the process of spiritual digestion, it is assimilated (James 1:25). Better one verse really masticated than a whole chapter bolted. THE REWARDS OF THE BLESSED MAN (Psalms 1:3).- He shall be under Divine culture, planted (Psalms 92:13); within reach of perennial supplies, planted by rivers (John 7:38-39); prepared against any demand or emergency-fruit in season; unfading beauty and freshness, a spiritual evergreen; and prosperity even in this world, because his life is ordered by discretion and obedience to Divine principles. Joseph realized this picture (Genesis 39:3-4). THE CONTRAST TO THE BLESSED MAN (Psalms 1:4) .-It might be rendered, Not so the ungodly, not so. As to their career, all that has been said of the righteous is to be reversed. They go from bad to worse in their choice of company; beginning with the ungodly, and ending with the scornful; and from walking, they pass to standing and sitting, which give the idea of permanence and of settled enjoyment. As to their nature, they are as chaff, which is like wheat, and yet utterly worthless. As to their doom, they shall be forgotten on earth, leaving no trace, taking no root; and in the other world they shall be forever excluded from the festal hosts of the redeemed (Matthew 13:30; Revelation 21:27). THE COMFORTS OF THE BLESSED MAN.-God knows his way, though dark and difficult. Nothing is hidden from Him who bottles our tears (Psalms 56:8); and He will not let us be over-pressed. And, though the ungodly may appear to prosper at the expense of the righteous, it shall be only for a moment: ultimately the way of the ungodly shall perish (see Psalms 37:1-40). Wherefore, rest in the Lord. Your blessedness is better than the ill-gotten gains of the ungodly, and will last longer.
Psalms 2:1-12 "THOU ART MY SON!" This is one of the sublimest of the Psalms. Its mould is highly dramatic. Attempts have been made to connect it with David or Solomon; but its scope is too vast and majestic to be limited to any earthly monarch. The Psalm can only find its complete fulfillment in Him to whom its glowing passages are referred in Acts 4:25; Acts 13:33; Hebrews 1:5; Hebrews 5:5; Revelation 2:27. A natural division is suggested by the structure of the Psalm into four stanzas of three verses each. THE DETERMINED HATE OF THE PEOPLE (Psalms 2:1-3).-The word rage has the idea of the tumultuous concourse of vast crowds of people, swarming with Oriental gesticulations and cries into a central meeting-place, aroused to a frenzy of excitement. Imagine is the same word translated meditate (Psalms 1:2); whilst the godly meditates on God’s law, the ungodly meditates a project which is vain, and shall come utterly to nought. Pilate and Herod and the Jewish rulers are for once at peace among themselves in their common hostility to the Messiah (Luke 23:12-13). Let us not effect worldly alliances, for the drift of the great ones of the earth is against our Lord. Compare Psalms 2:3 with Hosea 11:4 and Matthew 11:30. THE DIVINE TRANQUILITY (Psalms 2:4-6).-The scene shifts to heaven; there God is depicted as undismayed-a strong man laughs at the ineffectual efforts of tiny children to throw him down. Yet I have set, i.e., anointed.-"Messiah" and "Christ" alike mean anointed. Our Lord was anointed with the Holy Ghost (Isaiah 11:2-3; Isaiah 61:1; Acts 10:38; Luke 4:18; John 3:34). He is God’s own King; MY King; as Solomon was David’s (1 Kings 1:37-38, etc.).
MESSIAH’S MANIFESTO (Psalms 2:7-9).-Standing forth, He produces and recites one of the eternal decrees. Before time was, He was the only-begotten of the Father (John 17:5): but his sonship was declared at his Resurrection; then He was born first from among the dead and sealed (Acts 13:30-37; Romans 1:4; Colossians 1:18). The world is his heritage; but the gift is conditional on prayer. For this He pleads through the ages; and, if we are truly at one with Him, we too shall ask. The pastoral staff for the sheep; the "iron rod" for those who oppose.
OVERTURES AND COUNSELS OF PEACE (Psalms 2:12).-Kiss, the expression of homage (1 Samuel 10:1). The word "adore" is literally to the mouth. To "perish in the way" reminds of Psalms 1:6. Notice the change in R.V.; "his wrath will soon be kindled" (James 5:9; Revelation 6:17). Oh the blessedness! closes this Psalm as it began the first.
Psalms 3:1-8 "I WILL NOT BE AFRAID!" AN ENUMERATION OF TROUBLE (Psalms 3:1-2).-Though God knows all, it relieves the over-charged heart to make a full statement of anxieties and troubles. The foes were many. They quoted his sin as a reason for supposing that God had withdrawn his aid (2 Samuel 16:7-8). The word help is salvation; but salvation belongeth unto God (Psalms 3:8; Psalms 35:3). AN EXPRESSION OF UNFALTERING TRUST (Psalms 3:3-4).-God our shield (Genesis 15:1) is for i.e., around us. Would that we found our glory in Him only (Jeremiah 9:23-24). It is a good thing to use the voice in prayer, as our Lord did. Words keep the heart awake (Hebrews 5:7). David looked to God as dwelling between the cherubim of the ark, the symbol of propitiation; and he thus approached Him, as sinners must ever do, through the Lamb of God, the Priest of man. AN ACKNOWLEDGMENT OF MERCY (Psalms 3:5-6).-It was the perfection of trust to be able to sleep under such circumstances, and to be devoid of fear when environed by such mighty hosts. But it is gloriously possible. So Jesus slept (Mark 4:38), and Peter (Acts 12:6). Let us be sure that we are where God would have us to be: then let us resign ourselves to his care; and, even though pursued by the results of our own mistakes and sins, we shall find that He will save us in them, if not from them. AN URGENT ENTREATY (Psalms 3:7-8) .-For the third time the idea of salvation is introduced. The writer’s foes are looked upon as wild beasts, who, when their jawbone is broken and their teeth dashed out, may roam around, but are powerless to hurt. David speaks as if he felt that this work were already done, and his foes’ rage futile. And he turns from them to the great mass of his people, led wrong by wily conspirators, and pleads that God’s -best blessings may rest on them. So does our Lord intercede for us.
Psalms 4:1-8 "HEAR ME WHEN I CALL!" A PRAYER (Psalms 4:1).-We must be sure that our cause is a righteous one before we can ask God to vindicate it; and we do well to go back to God’s deliverances from former straits. Build supplication on recollection. AN EXPOSTULATION (Psalms 4:2-3).-Vanity refers back to Psalms 2:1 -"a vain thing"; leasing is Old English for lying. Absalom’s rebellion is a type of all those plots against Christ and His saints which begin in falsehood, and end in confusion. The Hebrew word translated godly means one who loves. Dost thou love God first, and afterwards His saints? Then know that God hath set thee apart (i.e., separated) for Himself. Seek his praise alone. Be content to let the world go by. Thou canst not fail; his cause and thine are one (Lamentations 3:53) .
LOVING COUNSEL (Psalms 4:4-5).-The Apostle gives a very remarkable application of Psalms 4:4 in Ephesians 4:26. If men communed with each other less, and with God and their own heart more, allowing the heat of passion to cool in the silences of the night, they would discover the futility of fuming and fretting against the Lord’s people and cause. To all of us the injunction, Be still, is most appropriate. It is only in standing water that silt settles, and in quiet nights that the dew distils. In the night, when the eye is closed to all the world besides, let it be opened to self-examination. Sacrifice here is the whole burnt offering, and corresponds to entire surrender, out of which trust naturally springs. A WISE DEDUCTION AND RESOLVE (Psalms 4:6-8).-How true is this of the "many" everywhere who know not God!-But all is vain when God’s face is hidden. How rich is the soul on which its light rests! (Numbers 6:24-26). Absalom, and his conspirators, with all that David had left them, had not as much true bliss as the fugitive monarch enjoyed. In the hour of his sin he had asked to hear joy and gladness (Psalms 51:3); and this was the reply. The saint has no need to envy the prosperous worldling (John 4:13-14). May the Holy Spirit "put gladness in our hearts" to-day (Galatians 5:22) . Both, Psalms 4:8, means, "I shall go to sleep as soon as I lie down." God alone is enough for any soul. He suffices for heaven: why not for earth? In our solitude, let us turn to make all in all of Him (Ezekiel 34:25).
Psalms 5:1-12 "IN THE MORNING." THE ADDRESS AND MANNER OF PRAYER (Psalms 5:1-3).-Uttered words are inadequate to convey the deep thought which meditates. This Iatter word will stand for the groanings which cannot be uttered, but which the Spirit understands (Romans 8:26-27). Distinguished from either of these, there is urgent ejaculation for aid, described as the voice of a cry. As soon as we awake at early dawn, let us speak to God. Let Him be the first to hear our voice. And let us direct, i.e., set in order, our prayer. The same Hebrew word is used in Genesis 22:9; Leviticus 1:7; Leviticus 24:8. We are not to pray without method (Ecclesiastes 5:1). And, having prayed, we must look out for the answer (Habakkuk 2:1). We miss many answers, because we get tired of waiting on the quays for the returning ships.
CONTRASTED CHARACTERS (Psalms 5:4-7).- There are here seven expressions for the ungodly. Evil may not even sojourn as a wayfaring man (2 John 1:10). Leasing is Old English for lying. Not in the spirit of boasting, but of humble gratitude, does David turn to himself (1 Corinthians 15:10). The Jew in prayer looked towards the temple (Daniel 6:10). The tabernacle was spoken of as Jehovah’s temple (1 Samuel 1:9; 1 Samuel 3:3); so that David may have written these words as they stand, or they may have been revised by Ezra. THE PRAYER (Psalms 5:8-12).-We may appeal to God’s righteousness to vindicate his righteous ones. Because He is what He is, we may count on Him (2 Chronicles 16:9). The Psalms 5:8 is thus parallel to the Psalms 5:4. This terrible description of the ungodly is almost entirely concerned with the sins of the tongue. It is largely quoted in Romans 3:1-31. Wicked men are like sepulchres, which look fair without, but are full of corruption within and exhale pestilential exhalations. And as by their words they sin against God and mislead the righteous, so by their words they shall be condemned and fall. David here, as God’s mouthpiece, pronounces their inevitable doom.
Here again (Psalms 5:11) we meet the oft-repeated word, trust. And with trust goes joy, as brother and twin sister; and with both goes love. How happy their lot-defended, blessed, and encompassed with the Divine favor! (Deuteronomy 33:23) .
Psalms 6:1-10 "THE LORD HATH HEARD!" The first of the Penitential Psalms; the other six being Psalms 32:1-11, Psalms 38:1-22, Psalms 51:1-19, Psalms 102:1-28, Psalms 130:1-8, Psalms 143:1-12. Sheminith is evidently a musical term, signifying the octave. The earlier verses of this Psalm are a wail; but it ends in a song. It is like a day of rain which clears at evening. The Psalm is full of beautiful ejaculatory cries. THE ELEMENTS OF THE PSALMIST’S SORROW (Psalms 6:1-7).-There was the pressure of Divine displeasure on account of sin (Psalms 6:1-2), combined with soul-anguish (Psalms 6:3-4), perhaps accompanied with sickness, bringing nigh unto death (Psalms 6:4-5), whilst enemies add their hate (Psalms 6:6-7). In Psalms 6:5 David considers the grave as disabling us from that active service of praise which is the peculiar privilege of the living (Isaiah 38:19). He clearly foresaw the Resurrection; but perhaps not so clearly the state of the departed, which is brought to light in the Gospel. How touching is the plea, so suitable for sufferers!-for I am weak. How expressive the broken sentence, How long? which was often on Calvin’s lips! And that prayer, O Lord, heal me! may well be on our lips continually. THE CERTAINTY OF THE PSALMIST’S DELIVERENCE (Psalms 6:8-10).-The prayer is no sooner uttered than answered. The consciousness of having been heard steals over the weary soul like a glint of light on to a bed in the hospital ward. David knows that the petition is granted, though it has not yet come to hand (1 John 5:15). Weeping has a voice for the ear of God. He can interpret sighs and tears (Psalms 6:8). In the Revised Version, which we do well to compare with the authorized, the words of Psalms 6:10, which read like an imprecation, stand in the future tense-they shall be ashamed und turn back. When God returns (Psalms 6:4), our enemies turn back (Psalms 6:10).
Psalms 7:1-17 "IN THEE DO I PUT MY TRUST!"
Shiggaion is thought by some to refer to the erratic and irregular metre. The expressions of this Psalm should be carefully compared with the narrative of events in 1 Samuel 24:1-22; 1 Samuel 25:1-44; 1 Samuel 26:1-25. Cash may be a covert allusion to Saul, who was a Benjamite. Or it may refer to some "black-visaged" member of his tribe, who was one of David’s chief calumniators.
PRAYER (Psalms 7:1-2).-If David desired deliverance from his foes, how much more do we need deliverance from our arch-enemy! (1 Peter 5:8-9).
PROTESTATION (Psalms 7:3-5).-So far from being guilty of the offence charged on him, David, on two occasions, spared Saul’s life (1 Samuel 24:1-22; 1 Samuel 26:1-25). Mine honor is probably only another name for the soul (Genesis 49:6). AN APPEAL (Psalms 7:6-9).-By a bold metaphor, he attributes the success of his foes to some temporary abdication on God’s part of his throne, and entreats Him to reassume his throne, and give his decisions, as Eastern judges are wont to do, in the midst of the people standing around. When we do right and suffer for it, we have a strong argument with God; we standing still, keeping silence, and leaving Him to vindicate (1 Peter 2:20-23) . What a noble prayer is Psalms 7:9!
PREDICTION (Psalms 7:10-16).-Evil recoils like a boomerang on those who set it in motion. Ralph the Rover perished at the Inchcape Rock. The huntsman at eventide falls into the pit prepared in the morning for his prey, covered by the branches and reeds and earth.
Psalms 8:1-9 "HOW EXCELLENT IS THY NAME!" Was Gittith a tune or instrument brought from Gath? (1 Samuel 27:2). This exquisite ode, which can only reach its fulfilment in the person of the Son of Man-to whom it is referred in the New Testament (Hebrews 2:6-9) -was evidently composed at night. It probably dates from the early shepherd days, when wild creatures crept around the fold, and night-birds screamed, reminding the sweet singer of the animal world, as constituting the human kingdom. THE INSCRIPTION (Psalms 8:1).-Jehovah our Lord (Adonai) (see Psalms 110:1. Our Lord Jesus is here. THE ASCRIPTION (Psalms 8:1-2).-His name excellent on earth; his glory the crown on the brow of the sky. And so mighty that his strength communicated to babes is more than enough to vanquish and silence His foes (1 Corinthians 1:25). See also Christ’s own quotation (Matthew 21:16). Oh, let us who are but babes rejoice that we are so weak and helpless: this is the very way of acquiring God’s strength (2 Corinthians 12:9-10). THE COMPARISON (Psalms 8:3-4).-At first sight there is a great descent from the vastness of the works of God in the heavens to frail man (enoush), the son of Adam (ben-h’-adam), whose very name implies that he is of the dust (Adam, earthy). How should so great a God visit him? We often confound size and greatness, and forget that the King loves his little babe more than all the splendour and extent of his ancestral palace. The age of the telescope was the age of the microscope. There are as many worlds of wonder which are too minute for our vision as there are which are too great for our understanding. THE COMPENSATION (Psalms 8:5-8).-Yet, notwithstanding his apparent insignificance, man in his original creation was only a little lower than the angels; and he was invested with the vicegerency of the lower orders of creation (Genesis 1:26). Some traces of this power still exist in the power of the human eye and voice over the animals. But sin rolled this crown into the dust. We have to win authority with effort, and retain it with difficulty. We see not yet all things put under us. But this lost power has been re-acquired by Jesus, as man (Matthew 28:18). And in his kingdom it shall be restored to man (Isaiah 11:6-9). And from the redeemed creation shall arise the words with which this Psalm begins and ends (Romans 8:19-22).
Psalms 9:1-20 "WITH MY WHOLE HEART!"
Muth-labben probably refers to the tune to which these words were set. The Chaldee version adds "concerning the death of the champion who went out between the camps," referring the Psalm to the death of Goliath of Gath, whose fate aroused the Psalmist’s muse in the review of after-years to a very triumphant pitch. This is the first of the ACROSTIC or ALPHABETICAL psalms, of which there are nine (Psalms 9:1-20; Psalms 10:1-18, Psalms 25:1-22; Psalms 34:1-22; Psalms 37:1-40; Psalms 111:1-10; Psalms 112:1-10; Psalms 119:1-176; Psalms 145:1-21.) Psalms 119:1-176 is the most remarkable specimen of this acrostic style of composition. Proverbs 31:1-31, and Lamentations 1:1-22; Lamentations 2:3-4 present the same acrostic character. In the Septuagint this Psalm refers to the death of the Divine Son, and recites his victory over death and the grave, and all our foes.
THERE IS A PREDOMINANT NOTE OF PRAISE (Psalms 9:1-5, Psalms 9:11-12, Psalms 9:14).-Let us not praise with a divided, but with a whole heart. And we must incite praise by recounting all God’s works. Let memory heap fuel on the altar of praise. The Lord has indeed rebuked our arch-enemy (compare Psalms 9:6 and Zechariah 3:1-2), and his strongholds are now wastes, come to a perpetual end (2 Corinthians 10:4; Colossians 2:15). What a contrast between our dead foes, and our ever-living King! (Psalms 9:7).
THERE IS AN ASSERTION OF TRUST (Psalms 9:7-12, Psalms 9:18).-"Refuge" is high tower (R.V.). The oppressed, the humble, the needy, and the poor have strong encouragement. Calamity drives them to God, and makes them familiar with the secrets of his character. The more we know of God the more we can trust Him. Doubt is born of ignorance. Leave God to vindicate you: He will not forget (Psalms 9:12).
THERE IS A PETITION FOR FURTHER HELP (Psalms 9:13, Psalms 9:19-20).-What a contrast between the gates of death (Psalms 9:13) and the gates of the holy city! (Psalms 9:14). What a striking example of Psalms 9:15 is given in the story of Haman! (Esther 7:10). He who lifts the righteous hurls down the wicked. It is a sin to forget God (Psalms 9:17; Isaiah 51:13). There is a striking emphasis in the two closing verses; the Hebrew for men might be rendered weak, mortal man (enoush).
Psalms 10:1-18 "THOU HAST SEEN! THOU HAST HEARD!" This Psalm is full of sorrowful complaint, and befits God’s people in all seasons of distress. THE MALICE OF THE FOE IS POWERFULLY DESCRIBED (Psalms 10:1-11).The treatment which the unjust oppressor deals out to his prey is set forth in many rich and striking images. Now it is the serpent with venom under his tongue (Psalms 10:7); now, the bandit secreted in ambush (Psalms 10:8); now, the lion in his den, and again the hunter snaring the unsuspecting prey (Psalms 10:9). And all the while God seems to stand afar off and hide his eyes from the tribulation caused to his own; so much so that all the thoughts of the wicked, that there is no God, seem abundantly confirmed (Psalms 10:4, Psalms 10:11). THE PRAYER OF THE OPPRESSED (Psalms 10:12-15).-God is asked to lift up his hand from rest in the folds of his robe. He is the helper of the helpless and hapless, who commit themselves to Him. Let us commit ourselves to Him that judgeth righteously (1 Peter 2:23). It is supposed that the suppliant entreats that the oppressor’s boast (Psalms 10:11) may be answered in another way than he thinks, in the complete extirpation of every vestige of his sin. THE BOAST OF FAITH (Psalms 10:16-18).-What in Psalms 9:19 was a prayer is here taken as an accomplished fact. Forget not the humble (Psalms 10:12) is here recalled: Thou hast heard the desire of the humble (Psalms 10:17). The preparation of the heart in prayer is His work; and so of course He is able to hear and answer. When we abide in Jesus, and the Holy Ghost flows through our hearts as sap through the vine, we are taught how to pray; and whatsoever we ask we receive. True prayer begins with God, and returns to Him again.