Table of Contents

The Book of Ruth

Nehemiah

Psalms

The Psalms

PSALM 1

PSALM 2

PSALM 3

PSALM 4

PSALM 5

PSALM 6

PSALM 7

PSALM 8

PSALM 9

PSALM 10

PSALM 11

PSALM 12

PSALM 13

PSALM 14

PSALM 15

PSALM 16

PSALM 17

PSALM 18

PSALM 19

PSALM 20

PSALM 21

PSALM 22

PSALM 23

PSALM 24

PSALM 25

PSALM 26

PSALM 27

PSALM 28

PSALM 29

PSALM 30

PSALM 31

PSALM 32

PSALM 33

PSALM 34

PSALM 35

PSALM 36

PSALM 37

PSALM 38

PSALM 39

PSALM 40

PSALM 41

PSALM 42

PSALM 43

PSALM 44

PSALM 45

PSALM 46

PSALM 47

PSALM 48

PSALM 49

PSALM 50

PSALM 51

PSALM 52

PSALM 53

PSALM 54

PSALM 55

PSALM 56

PSALM 57

PSALM 58

PSALM 59

PSALM 60

PSALM 61

PSALM 62

PSALM 63

PSALM 64

PSALM 65

PSALM 66

PSALM 67

PSALM 68

PSALM 69

PSALM 70

PSALM 71

PSALM 72

PSALM 73

PSALM 74

PSALM 75

PSALM 76

PSALM 77

PSALM 78

PSALM 79

PSALM 80

PSALM 81

PSALM 82

PSALM 83

PSALM 84

PSALM 85

PSALM 86

PSALM 87

PSALM 88

PSALM 89

PSALM 90

PSALM 91

PSALM 92

PSALM 93

PSALM 94

PSALM 95

PSALM 96

PSALM 97

PSALM 98

PSALM 99

PSALM 100

PSALM 101

PSALM 102

PSALM 103

PSALM 104

PSALM 105

PSALM 106

PSALM 107

PSALM 108

PSALM 109

PSALM 110

PSALM 111

PSALM 112

PSALM 113

PSALM 114

PSALM 115

PSALM 116

PSALM 117

PSALM 118

PSALM 119

PSALM 120

PSALM 121

PSALM 122

PSALM 123

PSALM 124

PSALM 125

PSALM 126

PSALM 127

PSALM 128

PSALM 129

PSALM 130

PSALM 131

PSALM 132

PSALM 133

PSALM 134

PSALM 135

PSALM 136

PSALM 137

PSALM 138

PSALM 139

PSALM 140

PSALM 141

PSALM 142

PSALM 143

PSALM 144

PSALM 145

PSALM 146

PSALM 147

PSALM 148

PSALM 149

PSALM 150

The Path of Life and Separation

The Path of Life

Psalm 23

The Shepherd Psalm

The Lord Our Resource

"Bless the Lord at All Times."

Comfort in Trial and Help in Trouble

"The Secret Place of the Most High."

The Comforts of the Lord

The Song of Songs

The Book of Daniel

Habakkuk

Haggai, The Messenger and His Message

The Last Message

Hamilton Smith - Old Testament Commentaries

Hamilton Smith

This document may be found online at www.stempublishing.com

You are welcome to freely access and use this material for personal study or sending to other Bible students, compiling extracts for notes etc, but please do not republish without permission.

With the prayerful desire that the Lord Jesus Christ will use this God-given ministry in this form for His glory and the blessing of many in these last days before His coming. © Les Hodgett (contact@stempublishing.com)

Reproduced in this format by kind permission of the publisher appointed by Mr. Smith:

"An Outline of Sound Words", 74 Granton Road, Edinburgh, EH5 3RD.

The Book of Ruth

Nehemiah

The Psalms

Psalm 16 - The Path of Life and Separation

Psalm 16 - The Path of Life

Psalm 23

Psalm 23 - The Shepherd Psalm

Psalm 25 - The Lord Our Resource

Psalm 34 - "Bless the Lord at All Times."

Psalms 36 & 46 - Comfort in Trial and Help in Trouble

Psalm 91 - "The Secret Place of the Most High."

Psalm 94 - The Comforts of the Lord

The Song of Songs

The Book of Daniel

Habakkuk

Haggai, The Messenger and His Message

The Last Message - Malachi

The Book of Ruth

The Book of Ruth.

Hamilton Smith.

The Stranger Ruth 1

The Gleaner Ruth 2

The Bride Ruth 3 & 4

INTRODUCTION

A peculiar charm attaches to the story of Ruth making this short Book of the Bible especially attractive to the most casual reader. It is a love story of other days in which sorrow and joy, failure and devotedness, life and death, are intermingled, all leading at last to the day of the marriage and the birth of the heir. The very setting of the story is restful to the spirit; for we are carried into pastoral scenes to find ourselves in company with harvesters and gleaners.

For the Christian, however, reading the sacred page with Christ before his soul, the story of Ruth has a deeper interest, and a richer meaning, for therein he discerns, as "in all the Scriptures," "the things concerning Himself."

Historically the Book of Ruth presents important links in the genealogy of the Lord Jesus after the flesh. The Book closes with a short genealogy of ten names ending with David the King. In the opening chapter of the New Testament these ten names have an honoured place in the genealogy of the King of kings, but with this difference that the Spirit of God has introduced, in connection with these names, four women — one of them being Ruth the Moabitess. It is significant that with each of these women there is connected a story of failure and shame, only making manifest that "where sin abounded grace did much more abound.'' So that historically the Book of Ruth is the record of the grace of God that, thirteen centuries before the King came, was securing the line by which He was to come, and, in so doing, triumphing over all the failure of the people, and magnifying grace, by bringing a Moabitish stranger into the line of the King.

It was a day of failure and weakness among the people of God and yet it becomes clear that, undeterred by all failure, God was pursuing His way and carrying out His purpose to establish His King. Yea more. God was using the circumstances of the day, and the very failure of the people, to bring these purposes to pass. Who would have thought that a famine in Bethlehem would have any connection with the birth of the King in Bethlehem thirteen centuries later? Yet so it was, for the famine was one link in the chain of circumstances that brought Ruth the Moabitess into the line of the King.

For ourselves, living as we do in days of yet greater failure and weakness among the people of God, it is comforting to the heart, and calming to the spirit, to realise that underneath all the failure of man in responsibility throughout all the ages, God is, and ever has been, carrying out His purposes in Christ for the glory of Christ and the blessing of His people, whether earthly or heavenly. Moreover no power of the enemy, no opposition of the world, no failure of His people, can hinder God from bringing His purposes of blessing to their glorious fulfilment. As in the story of Ruth all leads to the day of the marriage, so in Israel all is leading to the establishment of their relationship with Christ, and so too, the Church is moving on to the great day of the marriage of the Lamb.

Typically the Book of Ruth sets forth the fulfilment of all the promises of God in connection with Israel on the ground of sovereign grace, after the nation had lost every claim to blessing on the ground of their responsibility. It thus presents a striking contrast to the preceding Book. The Book of Judges sets forth the ever increasing failure of man, in spite of the intervention and help of God, ending in scenes of darkest gloom and moral degradation. The Book of Ruth presents the activities of the grace of God, in spite of the failure of man, ending in a scene of joy and blessing.

Apart, however, from its historical and typical import, the story of Ruth is rich with moral and spiritual instruction in which we learn something of the faithful and gracious ways of God in the history of our souls, whether in bringing us out of nature's darkness into the light of His purpose for us in Christ, or whether it be His ways of restoring grace when we have wandered far from Him. It is mainly in view of the moral instruction that we would for a while meditate upon this touching story.

RUTH THE STRANGER

Ruth 1

"The LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down. . . The LORD preserveth the strangers; He relieveth the fatherless and the widow." (Ps. 146: 8, 9)

From the opening verse we learn that the Book of Ruth deals with events that "came to pass in the days when the judges ruled." From the last verse of the preceding Book we learn that the days of the judges were marked by two things. First, "in those days there was no king in Israel." Second, "every man did that which was right in his own eyes."

Serious indeed is the condition of any country that has given up kingship involving, as it must, a people without a directing head or governing authority. Where such is the case it follows that every man does that which is right in his own eyes ending in nothing being right that is done.

The loss of kingship involves the rise of democracy leading to the reign of self-will, the flinging aside of all restraint and the indulgence of every kind of license. To such a condition were the people of God reduced in the days of the judges. Alas! in very many respects this low condition finds its counterpart in the world of our day and amongst the professing people of God. The same principles are at work producing the same results. The self-will of man, impatient of all restraint, is increasingly casting off authority. Kingship is fading before the will of the people every man seeking to do that which is right in his own eyes. Democracy is sapping authority in every department of life. The people are seeking to rule in place of the King and his representatives: men are seeking to rule in place of masters, and children in place of parents. The result being that the whole world system is being demoralised and fast falling into ruin and chaos.

But alas! the same principles that are bringing confusion into the world, are at work amongst the people of God, with the same sorrowful results. Hence we see they too are divided and scattered, and the work of disintegration still goes on. The exercise of self-will shuts out the authority of the Lord and the direction of the Head. Like the world the mass of Christians do that which is right in their own eyes. These principles were at work even in the days of the Apostle Paul, for he has to warn the saints that they were in danger of not holding the Head, and confesses with sorrow that "all seek their own, not the things which are Jesus Christ's."

The instant we cease to draw all our supplies from Christ, the ascended Head of His Body the Church: the moment we cease to act under the direction of the Lord and the control of the Spirit, we commence to do that which is right in our own eyes. It may not be that we do anything morally wrong in the eyes of the world, indeed we may be very active in work, and perfectly sincere; but if in our activities the claims of the Lord, and the direction of the Head, are ignored, it will simply be our own wills doing what is right in our own eyes.

The sorrowful result of the low condition of Israel is portrayed in the opening verse of this first chapter. It brought about a "famine in the land." In the land that should have been the place of plenty in this world a land flowing with milk and honey — there was not enough to supply the needs of the people of God.

Alas! the same evils have brought about a similar result in Christendom. Christians, no longer holding the Head, and not giving the Lord His place of authority, have done what they consider best in their own eyes, forming numberless sects in which the people of God are starving for lack of spiritual food. The House of God which should have been a place of plenty, has become in the hands of men, a place of famine.

1.

The time of famine becomes a time of testing for the individual believer. The famine tests our faith. Elimelech was in the land of God's appointment for Israel. The tabernacle was there; the priests were there; the altar was there, but, in the governmental ways of God with His people, the famine was there; and the test for Elimelech was this, could he trust God in the famine and remain in God's appointed path in spite of the famine? Alas, this man of Bethlehem was not equal to the test. He was willing enough to dwell in the land of God's appointment in separation from surrounding nations in the time of plenty, but he abandons the land under the pressure of the famine.

So in the history of the Church many were content to be connected with the people of God, and the testimony of the Lord, when thousands were being converted, when all that believed were of one heart and one soul, and when "great power" and "great grace" was upon all. But when the professing Christians commenced to do that which was right in their own eyes, when all sought their own things, and Paul the great Apostle was in prison, and the gospel in affliction, then indeed the famine set in. And with the famine came the testing time, and under the test the faith of many broke down, for Paul has to say "All they which are in Asia be turned away from me," and again, "all seek their own, not the things which are Jesus Christ's."

Nor do we escape the testing of the famine in our day. God in His mercy has once again enlightened many as to the true ground on which His people can meet together, and many attracted by the ministry of the word have gladly accepted the path of separation. But when the test comes, when the numbers are few, when the outward weakness is manifest, and there is but little ministry then they find the place too straight for them, the weakness too trying, the conflict too severe. Under the pressure of circumstances they abandon the position and wander into some place of their own choosing in which they hope to find a way of escape from trial, and rest from conflict.

Thus it was with Elimelech. Very significantly his name means, "Whose God is King." It may be that his parents were pious people who, recognising that there was no king in Israel, desired that God should be King to their son. But alas! as so often is the case, we are not true to our names. When the test came Elimelech fails in rendering obedience to the King. If God is King He can sustain in days of famine as well as in days of plenty; but Elimelech's faith was not up to the profession of his name, and so was not equal to the pressure of circumstances. Thus it comes to pass he takes the path of the backslider, and not only so, others are turned aside by his lack of faith. His wife and two sons very naturally follow him.

Having abandoned the land of Jehovah, he wanders into a place of his own choosing. And worse still, having arrived in the land of Moab, he "continued there." It is easier to continue in a false position than to abide in a true one. The place that he chooses is significant. The countries that surround the promised land, doubtless typify the world in different forms. Egypt represents the world with its treasures of wealth and pleasures of sin; and moreover the bondage of Satan that the pursuit of pleasure must always bring. Babylon sets forth the world in its religious corruption. Moab too presents a different phase of the world. Its spiritual significance is indicated by the prophet Jeremiah when he says, "Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been poured from vessel to vessel." (Jer. 48: 11). Moab stands for a life of ease in which one seeks quiet retirement from all distraction, where there is little movement, and life flows along without much change. To use the prophet's figure there is no emptying from vessel to vessel.

Egypt with its gross pleasures, and Babylon with its corrupt religion had no attraction for Elimelech. But Moab with its ease, and retirement, made a strong appeal as a way of escape from conflict and trial. And in the presence of the famine Moab is still the great snare for those who have once accepted God's ground for His people. In the presence of the famine such may find the conflict in maintaining the separate path too painful, the constant movement in that path too testing, and they are tempted to give up the good fight of faith and quietly settle down in some retired valley of Moab, no longer to be poured from vessel to vessel, but to stagnate in their own things. But like Elimelech we have to learn, often by painful experience, the bitter result of backsliding.

As we have seen, not only Elimelech came to Moab, with his wife and two sons, but they "continued there." For Elimelech there was no recovery. For him the land of Moab became the valley of the shadow of death. He sought to escape death by famine in the land of Judah, he walked straight into the arms of death in the land of Moab. The very step he took to avoid death brought him into death. A wrong step taken to avoid trouble leads into the trouble we seek to avoid. Moreover to seek rest in this world, even in things in which there is nothing morally wrong, is to seek rest in things which death can take from us, or from which we can be taken by death. Over earth's fairest scenes there is the shadow of death. But Christ is risen, death hath no more dominion over Him, and far better to be with the risen Christ in a famine, than surrounded with this world's plenty in company with death.

Elimelech dies. The sad effects of his false step, however, are not confined to himself. Naomi — his wife, and his two sons had followed him into Moab. The two sons form alliances with the women of Moab, contrary to the law of Jehovah. Ten years pass and then death claims the two sons, and Naomi, bereft of husband and sons, is left a lonely and childless widow in a strange land. The Lord has indeed stripped her and brought her to desolation, but He has not forsaken her. The hand that smote this sore stricken woman was moved by a heart that loved her. The chastening of the Lord prepares the way for her restoration.

2.

If in Elimelech we see the path of the backslider, in Naomi we see the way of restoration. Away from Jehovah's land ten long years she had sought ease in the land of Moab and found only sorrow. But at last the chastening of the Lord had effected its work for we read, "She arose with her daughters-in-law, that she might return from the country of Moab" (v. 6). What moved her to return? Was it the sorrows she had endured and the losses she had sustained? Ah no! it was the good news of the Lord's grace that drew her back. It was when "she had heard . . . how that the Lord had visited His people in giving them bread" that "she arose . . . that she might return" (v. 6). Sorrows will not move us to return to the Lord, though they may teach us how bitter it is to wander, and so prepare the heart to listen to the good news concerning the Lord and His grace to His people. It was not the misery and the want, the bitter bondage, the husks and hunger of the far country, that turned the prodigal homeward, but the remembrance of the plenty of the Father's home and the grace of the Father's heart that led him to say, "I will arise and go to my Father." It was not the misery of the far country that drove him back, but the grace of the Father's heart that drew him back. So with Naomi, in the land of Moab where all had been taken from her, she hears of the land of Judah where the Lord is "giving" to His people. And with the Lord before her she is lifted above all her failure and arose to return. As we sometimes sing, it is

"the thought of Jesus' love

Lifts our poor hearts this weary world above."

Her first step in the homeward path was to get entirely clear of the false associations of Moab. "She went forth out of the place where she was" (v. 7). And this very practical step had an immediate effect upon others. Her two daughters-in-law went "with her." To witness against a false position and yet remain in it, will produce no effect on others. If the place is wrong the first step must be to separate from the false position.

Thus it came to pass in the case of Naomi. She went forth and her two daughters-in-law with her. They leave their wrong associations and they have the right place before them for "they went on their way to return unto the land of Judah."

3.

Alas! separation from a fallen position, and having a right one in view, will not necessarily prove the reality of all who thus act. Of these three women Naomi was a backsliding saint in the way of restoration; Ruth a witness of the sovereign grace of God, marked by faith and devoted affection, and Orpah a fair but empty professor who will never reach the promised land.

Both Ruth and Orpah make a profession of devotedness to Naomi. Both profess to leave the land of their fathers, and both have their faces towards the land of Jehovah. But, as ever, profession is put to the test. Naomi says, "Go, each return to her mother's house" (v. 8). They have opportunity given to return. This will bring to light whether the thought of their minds is in accord with their outward profession. It they are "mindful'' of that country from whence they came out they have opportunity to return (Heb. 11: 15). At once the mind of Orpah is revealed. Her heart clings to the land of her birth. Ruth as we shall see desires "a better country.'' None the less, Orpah makes a fair profession, but only profession. Her feelings were deeply moved, for she lifted Up her voice and wept (v. 9): her affections were stirred for she ''kissed her mother-in-law" (v. 14): and her words were fair for she said, "Surely we will return with thee to thy people''. (v. 10). It is, however, significant that Ruth makes mention of Naomi's God, but with Orpah it is only Naomi, and Naomi's people. Thus it came to pass in spite of her words, her tears, and her kisses, she turns her back in Naomi, and Naomi's God, and the land of blessing and returns to "her people," "her gods," and the land of the shadow of death.

4.

How different the history of Ruth; she becomes the witness of the grace of God. Ruth also makes a good profession; she too utters fair words; she too is deeply moved, for, like Orpah, she lifted up her voice and wept. But with Ruth there is more, for with her are found the "things that accompany salvation," faith, love and hope (Heb. 6: 9-12).

With Orpah there was only the outward expression of love. She could kiss and leave Naomi, even as, at a later date, Judas could kiss and betray the Lord. Of Ruth it is never actually said that she kissed Naomi; but if there was no outward expression of love there was the reality of love, for we read Ruth "clave unto her" (v. 14). Love if real, cannot give up its loved object, and must be in the company of the one that is loved, and hence Ruth adds, "Intreat me not to leave thee, or to return from following after thee."

Moreover her faith is equal to her affection. In the energy of faith she overcomes the attraction of the land of her birth, the home of her mother, her people, and her gods. She accepts the pilgrim path, for she says, "Whither thou goest, I will go." She embraces the lot of a stranger, for she says, "Where thou lodgest, I will lodge." She identifies herself with the people of God, "Thy people shall be my people." Above all she puts her trust in the true God, for, she not only says, "Thy people shall be my people," but she adds, "Thy God my God." Death itself cannot turn her back, for she can say, "Where thou diest will I die, and there will I be buried." In life, and in death, she wholly identifies herself with Naomi, and henceforth claims Naomi's people as her people, and Naomi's God as her God. And all this at a moment when, for sight, she had nothing before her but an old broken-down woman; for as one has said, she casts in her lot "with Naomi in the hour of her widowhood, her strangership and her poverty."

To the prudent man of the world Ruth's choice looks very foolish. To leave the ease of Moab, the comforts of home, and the land of her birth, and take a wilderness journey of which she knows nothing, to a land that she has never seen, in company with a poverty stricken widow, looks indeed the very height of folly. This however, is only the beginning of the story, the end is not yet. It doth not yet appear what she shall be. Faith may take its first step in circumstances of poverty and weakness, but in the end faith will be justified, and have its bright reward, in circumstances of power and glory. At the beginning of the story Ruth is whole-heartedly identified with an aged and desolate widow; in the end she is displayed as the bride of the mighty and wealthy Boaz; and yet more, her name is handed down to all generations enshrined in the genealogy of the Lord.

Moses in his day with every advantage that nature could confer, with all the glory of this world within his grasp, became a shining example of like faith. Turning his back on the pleasures of sin and the treasures of Egypt, esteeming the reproach of Christ greater riches than the treasures of Egypt, he forsook the world and all its glories to find himself in a wilderness scene in company with a poor and suffering people. What utter folly in the eyes of the world! But in his day faith might truly have said, "It doth not yet appear what he shall be." Faith must wait sixteen centuries before it begins to appear what he shall be; then we are permitted to see Moses appearing in glory on the Mount of Transfiguration in company with the Son of Man the passing vision of a glory that will never pass away. And when at last Moses enters into the coming kingdom glories in company with the King of kings, it will be manifest that the glories of this world which he refused, were small indeed compared with the eternal weight of glory that he gained.

Nor is it otherwise in our day. The path of faith may seem in the sight of this world the very height of folly. To refuse this world's glory to identify oneself with the poor and despised people of God, to go forth unto Christ without the camp bearing His reproach — may appear to human reason, and natural sight, sheer madness. But faith still replies, "It doth not yet appear what we shall be." Faith judges that "our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." And faith will have its bright reward; for when at last the day of glory dawns, and faith is changed to sight — when the great day of the marriage of the Lamb is come — then His poor and despised saints will appear with Him, and like Him, as "the Bride, the Lamb's wife."

Moreover, if the things that accompany salvation — faith, love and hope — are in exercise it will result in purpose of heart. It was thus with Ruth; she had no respect to the country she was leaving, no vain regrets, but "was stedfastly minded to go." And thus it came to pass, "they two went until they came to Bethlehem." Good for us if we too, animated by faith, love and hope, forget the things that are behind, reach out to the things that are before, and pursue looking towards the goal for the prize of the calling on high of God in Christ Jesus.

5.

This portion of the story of Ruth closes very naturally with the reception of a restored soul. We have seen the bitterness of the path of the backslider and traced the Lord's gracious way of restoration. We have now to learn that the true answer to the Lord's restoration is found in reception among the Lord's people. With their faces towards God's land, and God's people, the restored saint, and the newly converted soul, press on "until they came to Bethlehem." And it came to pass when they came to Bethlehem, that all the city was moved about them." Alas! we have to admit there is little power for restoration today, and may it not be it is because there is so little compassion for those who fail? Saints fail, and the evil may be refused, and the evildoer rightly dealt with, but we are very little "moved about them," and hence how seldom the backslider finds his way back to the people of God. The world is full of sad hearts and broken hearts, and wandering saints, and so seldom are they restored, and so little are we moved about them!

Nothing will so complete the work of restoration m a soul, as the compassion of the saints for the soul. It was so with Naomi. The loving reception that she received, opens her heart and draws forth a beautiful confession that attests the reality of her restoration.

1. She owns that however much she had failed the Lord had not given her up. Speaking of the days of her wandering she owns, "The Almighty hath dealt . . . with me." We may cease to have dealings with Him, but He loves us too much to cease dealing with us. And well that it is so, for, says the Apostle, "If ye endure chastening God dealeth with you as with sons . . . But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons." (Heb. 12: 7, 8).

2. Naomi confesses that if the Lord deals with us in our backslidings, these dealings will be very bitter, so she has to add that the Lord dealt with her "very bitterly." So too the Apostle reminds us that "no chastening at the time seemeth to be joyous but grievous" (Heb. 12: 11).

3. Naomi very beautifully takes all the blame for her wanderings. She says, "I went out." In the story we read it was "a certain man went to sojourn in the country of Moab," but she breathes no word against her husband. She does not blame others, and she does not excuse herself.

4. If Naomi takes all the blame for her backsliding, she rightly gives the Lord all the credit of her restoration. She can say, "The Lord hath brought me back." I did the going out and the Lord did the bringing back. And in like spirit, David can say, "He restoreth my soul" (Psalm 23: 3). We may think in our moments of self-confidence, and self-sufficiency that we can return to the Lord when we think well, but no backslider would ever return to the Lord unless the Lord restored. The Lord's prayer for Peter before he failed, and the Lord's look when he had failed, broke Peter's heart and led to his restoration. Peter followed afar off, and Peter failed, but it was the Lord that brought him back.

5. Moreover, Naomi does not simply say the Lord brought me back, but "The Lord hath brought me home." When the Lord brings back it is into all the warmth and love of the home circle. When the Shepherd picked up His lost sheep He brought it to His own home. He seems to say, "Nothing less than my home will do for my sheep."

6. Nevertheless, she has very touchingly to own that though the Lord brought her home, He "brought me home again empty." We make no spiritual progress in the days of our wandering from the Lord. The Lord may indeed deal with us to strip us of much that hinders soul progress. As with Naomi we have to confess, "I went out full, and the Lord hath brought me home again empty." As with all who wander, Naomi has to suffer. Very blessedly she is restored; very truly she gets back to her home, the Lord's people and the Lord's land, but she never gets back her husband and her sons. They are gone for ever. She sought ease and rest from conflict and exercise; she found only death and loss. She was brought back empty.

7. But if the Lord brings us back empty He will bring us back to a place of plenty. It was so with Naomi, for when Naomi returned it was "the beginning of barley harvest."

What a comfort for our hearts to know that if we fail in our compassions to one another, that there is no failure with the Lord. In yet a little while the Lord will bring home His poor wandering sheep, not one will be lacking at last. Then, in love's eternal home, we shall enjoy the fulness of heaven's great harvest — it will be the "beginning" of a harvest of blessing and joy that will have no end.

RUTH THE GLEANER

Ruth 2

"When ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest . . . thou shalt leave them for the poor and stranger" (Lev. 19: 9, 10).

If in its beginning the story of Ruth portrays the grace that saves, this portion sets forth the grace that sustains. The grace of God not only brings salvation to us but, having done so, it teaches us to live soberly, righteously and godly in this present world. As we come under the teaching of grace so shall we make spiritual progress. It is this growth in grace, or spiritual progress, that is so attractively illustrated in this chapter.

It is blessed indeed for a young convert to start well by making a definite break with the world and accepting the path of faith in company with the people of God. A good start however, is not enough. If we are to be maintained in the path of faith there must be growth in grace. If, says the Apostle Peter, Christians are to enjoy "grace and peace" in abundance if they are to enjoy all things that pertain to life and godliness, and to escape "the corruption that is in the world through lust" it will only be "through the knowledge of God, and of Jesus Christ our Lord" (2 Peter 1: 2-4); therefore he closes his Epistle by exhorting believers to "grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ" (2 Peter 3: 18).

The Corinthian believers, though they made a good start were very slow in making spiritual progress. They were hindered by worldliness and the wisdom of this world. The Galatians made a good start, for, says the Apostle, "ye did run well," but he has to ask, "Who did hinder you that ye should not obey the truth?" (Gal. 5: 7). They had been hindered by legality through coming under false teachers. So today many appear to start well and give promise of being devoted Christians, but, alas! in after life they make little soul progress They do not grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. They fall before the attractions of the world and become worldly, or under the influence of false teachers and become legal.

This portion of Ruth's story will discover to us the secret of growth in grace. Here it is evident that Ruth is viewed as a gleaner. In verse 2 we find her saying to Naomi, "Let me go to the field and glean." In verse 7 she says to the servant, "Let me glean." In verse 17 we read, "So she gleaned," and again in the last verse, "So she kept fast by the maidens of Boaz to glean."

Ruth then is presented as a gleaner. But what is the spiritual significance of gleaning? We must remember that the first chapter ends by telling us that it was "the beginning of barley harvest." Naomi and Ruth found themselves in the midst of plenty. But however plentiful the harvest unless gathered in it will be useless to feed the hungry. The reapers and the gleaners must do their work or otherwise they will starve in the midst of plenty. By gleaning Ruth appropriated for her own need, and that of Naomi, the rich supply put at their disposal by the lord of the harvest.

May we not therefore say that spiritually gleaning sets forth the appropriation by the believer of the spiritual blessings to which God has given him a title. In the history of Israel God gave that nation an absolute title to the land, the boundaries of which were set forth with great exactness; nevertheless God said, "Every place that the sole of your foot shall tread upon that have I given you." They had to take possession. So too Paul can say with the utmost confidence that believers are blessed with all spiritual blessings in heavenly places in Christ, but this did not hinder him from praying that there might be a special work, by the Holy Spirit in the inner man, in order that the saints might comprehend what is the breadth, and length, and depth, and height of all these spiritual blessings.

It was a wonderful day in our history when the Lord called us to Himself, and we learned that our sins were forgiven, and we were sealed with the Holy Spirit and were thus made meet to be partakers of the portion of the saints in light; and though there can be no growth in meetness for the glory, yet the Apostle does look for growth by the true knowledge of God (Col. 1: 10, N. Tr.). And yet, alas! what poor gleaners we have been. How little we have entered into the unsearchable riches of Christ.

2.

How is it we have been such poor gleaners? Is it not that gleaning demands conditions with which we are not always prepared to comply. This becomes manifest as we note the qualities which made Ruth such an excellent gleaner.

First she was marked by a spirit of humility and subjection. She says to Naomi, "Let me now go," and again she says to the servant, "Let me glean." She did not act independently of others who were older and more experienced than herself. She did not despise guidance and counsel. She did not suffer from an unbroken will, leading her to do that which was right in her own eyes. Peter can say, "Ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble" (1 Peter 5: 5). Subjection and humility are linked together by the Spirit of God. The proud man does not like to submit to anyone. An unbroken will is the greatest hindrance to growth in grace.

Secondly, Ruth was marked by diligence. As we read in verse 7, "She came and hath continued even from the morning until now, her sitting in the house hath been little as yet" (N. Tr.). Again in verse 17 we read, "She gleaned in the field until even." Is there not a great lack of diligence with believers in the things of God? We are diligent enough in the things of this world, but alas, the things of the Lord too often have only the odd moments of our lives. Are we diligent in the study of the Word? Are we diligent in prayer? We may plead that the hurry and difficulties of life leave but little time, but the question is still, How do we spend the little time that we have? In Heb. 6: 11, the writer exhorts to diligence and then adds, "Be not slothful but followers of them who through faith and patience inherit the promises." If we desire to enter into the enjoyment of our inheritance we must be diligent. Small wonder if we make but little soul progress when we can find time to read the daily news, and light literature of this world, and yet find no time to glean in the rich pastures of God's holy Word.

Thirdly, Ruth was persevering. She was not diligent one day and slothful the next, but "she kept fast by the maidens of Boaz to glean unto the end of the barley harvest and of wheat harvest." Day after day she gleaned until the end of both the barley and the wheat harvest. The Bereans were specially commended not simply for searching the Scriptures, but because they did so daily (Acts 17: 11). It is easy to be diligent for one day, but to be diligent day after day calls for perseverance. Daily is a hard and testing word. Let the disciple "take up his cross daily," said the Lord. To put forth some great effort to make some heroic sacrifice, is comparatively easy but to go on quietly day after day following Christ is the test. It is not the man that starts well that wins the race but the man that perseveres.

Finally, we read that Ruth "beat out that she had gleaned" (verse 17). It is not enough to glean the barley and the wheat, it must be beaten out. The truth we gather whether through our private study, or from the ministry of others, must become the subject of prayer and meditation if it is to promote spiritual growth. The mere acquisition of truth will only puff up. It must be enjoyed in communion with the Lord if it is to lead into further knowledge of the Lord.

Thus in order to make spiritual progress a condition of soul is called for marked by subjection, diligence, perseverance and meditation .

Moreover, the condition of the individual soul, while of the first importance, is not all. There is the help which we derive from others that promotes spiritual progress. This is strikingly seen in the different characters that pass before us in this chapter. Naomi, the maidens, the reapers, the servant set over the reapers, and finally Boaz the mighty man of wealth, all pass before us, and all are viewed in connection with Ruth. In different ways all are helping her to glean, bringing before us the different means that are set in activity by Christ to promote the spiritual growth in grace of His beloved people.

3.

Naomi had long been in relationship with Boaz, and is able to advise and instruct Ruth. So now there are those who have been long on the way, in relationship with Christ; and though they may have failed much (like Naomi) yet they are fitted by experience to instruct and counsel the younger saints. Naomi hardly sets forth one gifted to teach or preach but rather those aged saints, of whom we read in the second chapter of Titus, who are to be examples to others, "teachers of good things," and able to give loving advice to the younger women. In the spirit of these verses, Naomi, raising no difficulties, placing no hindrances in her way, at once says, "Go, my daughter." She encourages Ruth in this happy work. Moreover, on Ruth's return from her labours she gladly recognises her progress, for we read "she saw what she had gleaned" (v. 18). Further she interests herself in Ruth's progress, for she enquires, "Where hast thou gleaned today? And where wroughtest thou?" (v. 19). Lastly she enlightens Ruth as to Boaz and gives her loving counsel as to her gleaning (vv. 20, 22). Would that there were a little more of the spirit of Naomi leading the elder saints to care for the younger, to encourage them, take note of their progress, enquire after their spiritual welfare, instruct them in the knowledge of Christ, and counsel them as to their gleaning.

4.

The maidens also help in this happy work of gleaning. They come before us in verses 8, 22 and 23. They are the companions with whom Ruth gleaned. Do they not speak, in a picture, of that happy fellowship and communion between the Lord's people which so greatly helps in promoting spiritual progress?

Boaz warns Ruth "Not to glean in another field, neither go from hence, but abide here fast by my maidens." There are other fields and other maidens, but they are strangers to Boaz. Whether young or old in the path of faith we do well to heed the warning of Boaz. For the world has many an attractive field and can offer very pleasant company at times, but the world's fair fields and the world's vain company are not of Christ. In the days of the Apostles the world gave them but a prison, and when set free they went to their own company. Of necessity we have to do with men of the world in relation to business and the affairs of this life, but it is not in that circle that we can enjoy sweet fellowship and make spiritual progress. This alone can be found in our "own company," the company of the Lord's people. In the early days of Christianity the unbroken fellowship of God's people resulted in "great power" and "great grace." In Hebrews 10 we are exhorted to "Consider one another to provoke unto love and to good works, not forsaking the assembling of ourselves together as the manner of some is, but exhorting one another, and so much the more as ye see the day approaching." The saints are not the source of love and good works but the company of the saints certainly promotes love and good works. The day of judgment for this world is approaching, hence we do well to part with this world's company, and find our happy portion with "the maidens of Boaz," those who are undefiled and have kept their garments white. The nearer the day, the nearer we should draw to one another.

5.

The reapers also have their service in connection with Ruth. They pass before us in verses 4, 5-7, 9 and 21. They were the servants of Boaz and vividly set before us the characteristics that should mark the servants of the Lord who addict themselves to ministry for the help of the Lord's people.

The first necessity for every servant of the Lord is the presence of the Lord. So we find Boaz greeting his reapers with the beautiful desire "The Lord be with you" (v.4). And in like spirit we read in the gospel day, "They went forth, and preached everywhere, the Lord working with them" (Mark 16: 20).

Second, for the service of Boaz to be effectually accomplished there must be subjection to the servant set over the reapers. We need not only the Lord with us but also the control of the Spirit, the Divine Person that is prefigured by the nameless servant (v. 5).

Third, the reapers go before, and Ruth follows after, as she can say, "Let me glean and gather after the reapers." Scripture recognises that there are those among the people of God who lead spiritually, who have spoken to us the Word of God and whose faith we are told to follow. Such we are to obey and to such submit, for they watch for our souls (Heb. 13: 7, 17).

Fourth, these young men — the servants of Boaz — draw water out of wells. It was the privilege of Ruth to drink the water, but it was the responsibility of the young men to draw the water. Not all are called, or fitted, to draw water out of the deep wells of God, but all can drink of the water when placed in vessels suited to their capacity. The water in the well is beyond the reach of many; the water in the vessel is available for all. And so the word to Ruth is, "Go unto the vessels and drink." Timothy was to "meditate upon these things," to give himself "wholly to them." This surely was drawing water from the well. But his "profiting" was to "appear to all." This was the water in the vessel available for all (1 Tim. 4: 15).

Fifth, in order that the reapers may be fitted for their service they receive special directions from their master. "Boaz commanded his young men saying, Let her glean among the sheaves, and reproach her not: and let fall also some of the handfuls of purpose for her, and leave them, that she may glean them, and rebuke her not" (vv. 15, 16). The special need of individuals will call for special directions from the Lord. How near the servant must be to the Master, if in the course of his service, he is to know how to let fall a special handful, for a special need, without "reproach" and without "rebuke." The Lord in this, as in all else, is our perfect example. When, on the resurrection day, He sends a message to Peter saying, "Go your way, tell His disciples, and Peter," was He not with infinite perfection letting fall a "handful of purpose" for a poor wandering sheep, without "reproach" and without "rebuke" (Mark 16: 7).

Lastly, the labours of the reapers will end the harvest, for Boaz instructs Ruth to keep fast by my young men, until "they have ended all my harvest" (v. 21). And as it was with the servants of Boaz so will it be with the servants of the Lord, for the Apostle used the glorious hope that is set before us to energise the servants in their service. "Therefore, my beloved brethren be ye steadfast, unmoveable, always abounding in the work of the Lord" (1 Cor. 15: 58).

6.

The servant of Boaz, set over the reapers, also has his place in connection with the progress of Ruth in gleaning. He is nameless and little seen and yet is behind all, on behalf of Boaz, controlling every reaper in the fields of Boaz. Furthermore, he brings Ruth into touch with Boaz, conversing with Boaz about Ruth. The servant too is in perfect accord with the mind of Boaz. He acquaints Boaz with the truth, but utters no word to her disparagement, and anticipates the mind of Boaz in encouraging Ruth to glean in the fields of Boaz. Surely a striking type of that great Person the Holy Spirit who has come from the glorified Christ in the name of Christ to represent the interests of Christ. One who does not speak of Himself, who is unseen by the world, but who controls the servants of the Lord and, by His gracious work in souls, brings into contact with Christ. He is One who has come to earth in the interests of Christ, and who thinks and acts in perfect accord with the mind and heart of the Father and the Son.

7.

Lastly we have Boaz presenting Christ in a twofold way First in the glory of His Person and work, and second in His gracious dealings with us individually.

Personally Boaz is represented as "a kinsman" and a "mighty man of wealth." The word "kinsman" used so many times in the Book of Ruth, is elsewhere translated "redeemer" a word that gives the true import of the kinsman's service. The kinsman had the right, and the power, to redeem his brother and his brother's inheritance, if either had passed into the hands of a stranger.

By the fall man has lost all right to the earthly inheritance and he himself has come under the power of the enemy and, as a guilty sinner, is exposed to death and judgment. He has power neither to redeem himself, nor the earth, from the power of sin, death or Satan. He needs a redeemer, one who has the right as well as the power to redeem. Christ is the great Redeemer, the One of whom Boaz was but a type. He redeems His people by purchase and by power. The price He paid was His own life given for us, "We have been redeemed not with corruptible things as silver and gold . . . but with the precious blood of Christ, as of a Lamb without blemish and without spot." Further He redeemed by power, for not only was His blood shed, but, by resurrection, He annulled the power of death and the grave. Already redeemed by blood we wait to be redeemed by power, for that moment when He delivers these mortal bodies from all trace of mortality by changing our bodies of humiliation, and fashioning like unto His own body of glory according to the working whereby He is able even to subdue all things unto Himself. Finally we shall have the inheritance — a rich possession which He has purchased — which He will redeem from the power of sin and death and Satan, and the enjoyment of which we shall share in association with Christ unto the praise of His glory (Eph. 1: 14).

8.

Moreover, in Boaz, we have not only the foreshadowing of the glories of our great Redeemer, but a beautiful unfolding of the gracious ways of the Lord in His dealings with us individually. It is our privilege not only to learn the truth as to His Person and work, but to experience His gracious dealings by which we are led into the knowledge of Himself. Would that all believers sought to have a more definite soul history with Christ in secret — a history that they could not say much about to others — known only to Christ and the soul with which no stranger intermeddles.

Of such personal dealings with the soul we have a foreshadowing in the gracious ways of Boaz the man of wealth with Ruth the stranger.

These ways are marked by grace and truth, bringing before us the One who came by grace and truth. In our weakness we may show grace at the expense of truth, or maintain truth at the expense of grace. With Christ there is the infinite expression of grace with the perfect maintenance of truth.

With touching grace Boaz places all his riches at the disposal of the stranger from Moab — one who, according to the letter of the law, was not to enter the congregation of the Lord until the tenth generation (Deut. 23: 3). His fields, his maidens, his young men, his wells, his corn, all are at the disposal of Ruth. She is to abide in his fields, to keep fast by his maidens, to glean after his young men, and to drink from his well. He utters no word concerning her origin, her strangership or her poverty. No word of reproach for the past, no threats as to the future, no claims upon her for present bounty, all is given in sovereign unbounded grace. Nor is it otherwise in the dealings of Christ with sinners such as ourselves. Grace puts heaven's best gifts at the disposal of a sinful woman at Sychar's well; grace commanded the fish of the sea for a man full of sin like Peter; and grace opens paradise of God to the dying thief. And so grace has blessed us with all the unsearchable riches of Christ without money and without price.

But as we well know the riches of grace do not dim the lustre of truth. Yea, it is the grace that calls forth the truth. There is no need for Boaz to remind this stranger of her lowly origin. She herself confesses the truth, but it is the grace of Boaz that draws forth the confession. She falls on her face before Boaz, thus effacing herself in the consciousness of the greatness of the person in whose presence she is, one to whom she owes every blessing. She owns by her question, "Why have I found grace in thine eyes?" that there is nothing in herself to merit such grace. And she owns by nature she has no claim upon Boaz, for she confesses "I am a stranger." Alone in the presence of the grace of Boaz, she gives him his true place and she takes her true place, reminding us of other shining examples of the ways of grace and truth in the days of our Lord.

If grace tells a poor sinner of the free gift of the living water springing up into everlasting life, it will also call forth the truth as to herself. That word of Jesus, "Go call thy husband," was truth telling her all things that ever she did, and that other word, "Come hither," was grace making her welcome to all the love of the heart of God. The truth revealed to her the vileness of her heart, but grace revealed to her a heart that, knowing all things that ever she did, could yet love her and make her welcome to come to Him.

And thus on another occasion, with another woman — one, who, like Ruth, was a stranger, a woman of Canaan — we see the display of these same ways of grace and truth. The disciples would have maintained truth at the expense of grace. They said, "Send her away." Not so the Lord, and yet He will not dispense grace at the cost of truth. Hence He so deals with her that the truth is drawn out from her own lips, for she is brought to confess, "Truth Lord: yet the dogs eat of the crumbs which fall from their master's table." She owns the truth that she is but a dog, but she sees the grace in the Lord that would not deny a crumb to a dog. The grace in the Lord leads her to own the truth as to herself. And she has the reward of faith, for the Lord, delighting to respond to such a claim upon His grace, can say, "Woman great is thy faith, be it unto thee even as thou wilt" (Matt. 15: 21-28).

Blessed indeed the moment in our history, when alone in the presence of the Lord we are made conscious of the vileness of our hearts in the presence of the grace of His heart. To learn in such moments that however vile we may be there is grace in His heart to meet it all.

Thus it was that Boaz comforted the heart of Ruth. She has owned the truth, "I am but a stranger," and Boaz seems to say you can tell me nothing about yourself that I do not know; "It hath been fully shewed me, all that thou hast done" (v. 11). There is no lingering fear left in her mind that some day something may be disclosed as to the past which will lead Boaz to recall the gifts of grace. Set free she can say, "Thou hast comforted me," "Thou hast spoken to the heart" (margin). Nothing so touches the heart, so wins the heart, or so comforts the heart, as to learn in the presence of the Lord He that knows all, and yet He loves me.

9.

This, however, does not close this portion of Ruth's story. Grace has been shown by Boaz, truth has been confessed by Ruth, and this indeed has brought peace to the conscience and joy to the heart, but this is not all. Boaz is not content with bringing relief to Ruth and then leaving her with a heart filled with gratitude. Even if this satisfied her heart it would not satisfy his heart. If she expected no further blessing, he had yet more to bestow. Boaz will not be content without the company of the one to whose heart he has spoken. Thus it is he can say, "Come thou hither." And in a deeper way is it not thus that the Lord deals with us? If He breaks down our fears, speaks to our hearts, and wins our affections, it is in order to have our company. Love is not content without the company of the one that is loved. To this end He died that whether we wake or sleep we might live together with Him. Happy then for us if we too hear and heed the gracious invitation, "Come thou hither."

So it came to pass Ruth sat down in the company of a people that heretofore she had not known. But if "she sat beside the reapers" she did so in the company of Boaz, for we read "he reached her parched corn." Happy for us if we sit down in the company of the Lord's people conscious of the presence of the Lord Himself. Then indeed we shall feed on the corn of the land. We shall, like Ruth, be "sufficed" and "reserve some" (v. 14, N. Tr.). In His presence our souls are fed, our hearts are satisfied, and the satisfied heart will have of its fulness to give to others.

RUTH THE BRIDE

Ruth 3 & Ruth 4

"The LORD thy God in the midst of thee is mighty; He will save, He will rejoice over thee with joy; He will rest in His love, He will joy over thee with singing" (Zephaniah 3: 17).

Gleaning, as we have seen, is the great subject of the second chapter. Rest is the theme of the last two chapters. In the opening verse of chapter 3, the word is used in connection with Ruth, "My daughter shall I not seek rest for thee." In the closing verse it is used in connection with Boaz, "The man will not be in rest, until he have finished the thing this day."

There is doubtless an orderly progress in the truths presented in the four chapters of the Book of Ruth.

In Ruth 1, Ruth sets forth the faith, love and devoted energy. of a newly converted soul.

In Ruth 2, Ruth presents a picture of the growth in grace by which the believer makes spiritual progress.

In Ruth 3, Ruth is seeking the rest of heart that will alone bring satisfaction to the believer.

In chapter 4, the story of Ruth closes with the rest secured, setting forth the way that God's rest is reached for Christ and the believer.

1.

Gleaning in the fields of Boaz, and receiving blessings from the hand of Boaz, however happy and right, will not give full rest and satisfaction to the heart either of Boaz or Ruth. Nothing will give rest to the heart but the possession of the one that is loved. Hence, in chapter 3, Ruth is seeking to gain Boaz, and Boaz is working to possess Ruth. Love can never be satisfied with gifts, however precious; it must have the giver.

In his former dealings Boaz had shewn marvellous grace to Ruth. He had put at her disposal his fields, his corn, his maidens, and his young men. He had given her water from his well, parched corn from his table, and handfuls let fall of purpose. All these blessings, however, had not satisfied her heart. They had indeed won her confidence, and drawn out her affections. But once the affections have been won nothing but the possession of the Person who has won them will satisfy the heart. This is equally true whether in Divine or human relationships. The grace and gifts by which Boaz kindled the affections of Ruth would not in themselves satisfy these affections. It is the possession of the Blesser not the blessings that gives satisfaction to the heart.

Thus it is in the Lord's ways with believers. He so deals with us that we are brought to see that He is greater than all the blessings He bestows. Happy for us when we learn that blessings in themselves cannot satisfy. Christ alone can satisfy the heart.

Was not this the great lesson that Peter had to learn in Luke 5? The Lord bestowed a great temporal blessing upon Peter. He gave him the biggest catch of fish he had ever had. It was a blessing beyond the capacity of nets and boats to contain, and yet in that very gift the Lord so revealed Himself to Peter that He became greater in Peter's estimation than the blessings He had given; for immediately afterwards we read, he "forsook all and followed Him." What! left the fish that the Lord had given? Yes, he left all — nets, boats, and fish — and followed Him. If ever there was a catch of fish that Peter had a right to keep, it was the catch of fish the Lord had given. But he forsook the blessings to follow the Blesser.

So with another humble believer, Mary Magdalene. She had been completely under the power of the devil, for the Lord had cast out of her seven demons. She had been greatly blessed but her heart had been won to the Blesser. Thus at the empty tomb, when the disciples went away to "their own home," Mary stood without at the sepulchre weeping. Blessings were not enough for Mary; she could find no rest in this world without Christ. With Him she was happy, without Him she was desolate.

In like manner the Lord dealt with the man who was once a blasphemer of Christ and a persecutor of the saints. Grace reached and blessed him in such manner that Christ became greater to him than all the blessings that Christ could give. His desire is expressed in the words, "that I may know I Him," and again, "that I may win Christ." He is not content to know all the blessings to which Christ has given Him a title; he must know the Giver of the blessings. He is not content to win heaven at last, but he must win the One who has made his heaven secure.

Alas! how slow we are to learn that Christ, and only Christ, can satisfy our heart's desire. At times we seek rest in our spiritual blessings. Our efforts are directed to keeping bright in our souls the joy of conversion, and the sense of the blessings we have received. But right as it is to be in the joy of salvation, all such efforts are doomed to failure. We cannot (and God never intended that we should) enjoy the blessings apart from the Blesser. Every blessing that we have received is set forth in Christ, and can only be enjoyed in company with Christ.

Others seek satisfaction in a busy round of service. Would that we were all busy in the Lord's service; but if pursued with the object of finding rest, we shall only find, like Martha. that we get distracted rather than find rest. Service is good but it will not satisfy the heart.

Others again seek some passing satisfaction in the vain things of this passing world, only to find that the more we surround ourselves with the things of earth the more we increase our cares, rather than find rest of heart. The prophet truly says. "Arise ye and depart; for this is not your rest; because it is polluted" (Micah 2: 10). Again we say, Christ alone can Satisfy the heart.

Thus from one cause or another we are compelled to admit that as Christians we know little true satisfaction of heart. Saved indeed every true Christian is, but it is one thing to be saved and quite another to be satisfied. Saved by the work of Christ we can only find satisfaction in the Person of Christ. The measure in which we are enjoying the company of Christ is the measure of our rest and satisfaction. Full and complete satisfaction will only be known when that great day dawns of which it is said, "The marriage of the Lamb is come, and His wife hath made herself ready." In a mystery this great truth passes before us in the closing portion of the beautiful story of Ruth. The first two chapters have told us in picture how love for Christ is awakened. The last two chapters will tell us how love is satisfied.

2.

First let us note the instruction that Ruth receives from Naomi (vv. 1-5). Ruth learns the secret of rest in order that it may be well with her. First Naomi engages her thoughts with Boaz, telling her who he is, and what he is doing. She says, "he is of our kindred." She says as it were, "He is ours and we have a claim upon him." And we can say that Christ is ours, for has He not become flesh and dwelt among us, and died for us, and as risen He calls us His brethren? He can say to Mary, "Go to my brethren, and say unto them I ascend unto my Father and your Father; and to my God and to your God."

Further, Naomi tells Ruth what he is doing: "Behold he winnoweth barley tonight in the threshing floor." And, if we may so say, all through the long dark night, our Kinsman, our Boaz, has been winnowing barley. The Lord Jesus is not occupied with the chaff today. He will deal in judgment with the chaff in a coming day? but at this moment He is occupied with His own, "He is winnowing barley." In other words He is sanctifying the Church, in view of presenting the Church to Himself not having spot or wrinkle or any such thing. The Lord on high is engaged with His own in view of the coming day.

Having reminded Ruth of her claim upon Boaz, Naomi proceeds to instruct her as to the suited condition for the company of Boaz. Realising that we are of Christ's kindred that we belong to Him and He is for us we shall surely desire His company. The conscious sense of His presence, however, calls for a suited condition of soul set forth in picture by Naomi's instructions to Ruth, when she says, "Wash thyself therefore, and anoint thee, and put thy raiment upon thee."

The first necessity to "wash thyself" — carries our thoughts to the feet washing of John 13. John must first have his feet washed before he can lean on Jesus' bosom. Feet washing must come before heart resting. The Lord had to say to Peter, "It I wash thee not thou hast no part with Me." Part in Him we have through His work, but to have part with Him to enjoy communion with Him in the home to which He has gone we must have our feet washed, and in this alas, we are so often careless. We allow the defiling influences of the world to creep in and drag our affections down to the things of the earth. Neglecting feet washing the defilements increase until our minds are so clogged, and our affections so dulled that communion with Christ becomes a rare or unknown thing. Let us heed the Lord's warning words, "If ye know these things happy are ye if ye do them. " It would not have been enough for Ruth to accept the instruction to wash; she must carry it out. So too, the good of John 13 does not lie in the knowledge of the truth but in its practice.

But more is needed: having washed, Ruth is to anoint herself. It is not enough to cleanse the mind from defiling influences, but we need to remember the Apostle's exhortation, "Whatsoever things are true, whatsoever things are noble, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there by any praise, think on these things." Washing is negative; it removes defilement. Anointing is positive, it leaves a sweet odour. Not only do we need to have our minds and affections cleansed from defiling influences, but to have them occupied with the things of Christ that there may be about us an odour of Christ that is suited to the company of Christ.

Following the anointing, Naomi says, "Put thy raiment upon thee." Does not this speak of the fine linen which is the practical righteousness of the saints? If the eighth verse of Philippians 4 speaks of the anointing, does not the following verse give us the answer to the raiment  -  the practical righteousness? There the Apostle says, "Those things which ye have both learned and received, and heard and seen in me do." The keyword in Philippians 4: 8 is "think"; the keyword of verse 9 is "do". Had we a deeper sense of the loveliness of Christ should we not covet with more earnest desire His company and the conscious sense of His presence? And such desires would lead to more exercise that our thoughts and affections, our words and ways, might be kept from all defiling influences, and engaged with that which is suited to Christ.

Having become suited to the presence of Boaz, Ruth's course is plain. She is to lie down at the feet of Boaz and listen to his words, as Naomi says, "He will tell thee what thou shalt do." Does this not carry us in thought to that lovely scene at Bethany described in Luke 10, where we read of Mary, that she "sat at Jesus' feet and heard His word." Is not this the great lack today! In the hurry and bustle of life there is little time for being alone with the Lord to hear His word. Nevertheless the Lord says it is the "one thing needful". May we hear the voice of the Lord through Naomi, and like Ruth answer, "All that thou sayest unto me I will do." Thus "washed", "anointed", and clothed may we sit in His presence and hear His word.

3.

Having reached the moment when Ruth is found at the feet of Boaz the story is naturally more concerned with what Boaz does. He works to satisfy the desires that his love and grace have raised, but he will also work for the satisfaction of his own heart. All this brings before us the far deeper mystery of Christ and His desires for His Church. Nothing will satisfy His heart but having His saints with Him and like Him. His love must have the company of His loved ones. We are going to heaven because love wants us there. It did not satisfy the heart of the father to remove the rags from the prodigal son and meet his needs: he must have him in his own company suited to his presence, with the best robe, the shoes on his feet, and the ring on his hand. Nor does it satisfy the heart of Christ to deliver us from judgment and clear us from our sins, but He must have us with Him and like Him.

It was with this end He gathered souls around Him as He passed through this world, for when He called the twelve it was first of all that they should be "with Him" (Mark 3: 14).

It was for this He prayed when He said, "Father I will that they also whom Thou hast given Me be with Me where I am."

It was for this He died, that "whether we wake or sleep we should live together with Him" (1 Thess. 5: 10).

It is with this end that He serves His people today, washing our feet that we might have part with Him. It is this end that He has in view when He puts one of His saints to sleep, to depart and be "with Christ."

And when at last the Lord comes into the clouds to call us home, it is to receive us unto Himself that where He is we might be also, "for ever with the Lord."

This then is the blessed truth that we learn at His feet. Not only that we want Him, but that He wants us. Small wonder that we should want Him, but an everlasting wonder that He should want us. Mary learnt at His feet that He can dispense with all our service but He cannot do without ourselves. "I am my Beloved's and His desire is toward me," is the great and glorious truth that we learn at His feet. And so Ruth tells us of this same truth for at the feet of Boaz she learnt not only that she longed for Boaz but that Boaz longed for her. And having learnt this she can "sit still" and wait for Boaz to finish the thing (v. 18).

4.

Deeply significant is the way that Boaz takes to secure rest and satisfaction for his own heart and the heart of Ruth. There is what he does with Ruth, followed by the work He does for Ruth. In chapter 2 he wins her affection; in chapter 3 he gives her holy boldness to gratify the affection he has won.

First, having refused all others and followed Boaz, she is assured of blessing, "Blessed be thou" (v. 10). Second, he removes every trace of fear from her heart, saying, "Fear not" (v. 11). Then she is assured that every hindrance to the fulfilment of all his purpose will be overcome (vv. 12, 13). In the meantime he richly supplies all her need. He gives her six measures of barley. When she sought her own blessing she obtained one measure of barley (2: 17); when she sought Boaz himself she gets "six measures of barley." But still it is only "six," not seven, the complete number. No amount of barley can give complete satisfaction.

Thus it is that the Lord acts with His own today. Is there not a special blessing for those who have learnt the great secret that the Lord wants us for Himself? Does not this remove all fear, give us holy boldness, and assure our hearts that no hindrance can stand in the way of the fulfilment of His purpose for us? In the meantime He meets our every need and thus enables us, like Ruth to "sit still" in the knowledge that He will not be in rest until He has finished that which He has begun. "He which hath begun a good work in you will perform it until the day of Jesus Christ" (Phil. 1: 6).

5.

In the last chapter we learn how Boaz wrought for Ruth. In this work Ruth had no part. Boaz is seen alone when he goes "up to the gate" (v. 1). The gate was the place where judgment was dispensed. For justice must be satisfied before Ruth can be blessed, or the purpose of Boaz fulfilled. At the gate Boaz meets and settles every question that can be raised. Ten witnesses are called. They are told to sit down, as they do nothing but witness to the inability of the first kinsman, but, at the same time witness that his claims have been recognised and met. Does this not pass before us in picture the mighty work of our great Redeemer who alone went "up to the gate," the place of judgment? There, on the Cross, He settled every question between the believer and God. There too fully demonstrated the inadequacy of the law to meet our case, while fully recognising and meeting its just claims.

Thus every hindrance removed, the day of the marriage is reached, when Boaz "took Ruth and she was his wife." "And all the people that were in the gate, and the elders, said, We are witnesses." They witness the blessing of Ruth, but they ascribe power and fame to Boaz; for they say to Boaz, "Acquire power in Ephratah, and make thyself a name in Bethlehem" (v. 11, N. Tr.).

Very blessedly does this happy ending to the story of Ruth foreshadow that great day in view of which the Church has been espoused to Christ, and for which we yet wait — the day of which we read "the marriage of the Lamb is come, and His wife hath made herself ready." As the prophet John looks at this great vision he hears again as it were the praise of "the people that were in the gate and the elders," though now the praise has swollen to a mighty song of infinite power, for John heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord our God the Almighty has taken to Himself kingly power. Let us be glad and rejoice and give honour to Him.

The day of the marriage of the Lamb will be the great answer to the work of redemption. The glory is the answer to the cross. In that day the Bride will be infinitely blessed, but the Lamb will acquire power and fame. All the glory will be His, but more, in that great day the Lord Jesus will see of the fruit of the travail of His soul and shall be satisfied. We too shall behold His face in righteousness and we shall be satisfied when we awake in His likeness.

Oh day of wondrous promise,

The Bridegroom and the Bride,

Are seen in glory ever,

And love is satisfied.

Nehemiah

Nehemiah

An Outline by Hamilton Smith

Introduction

FIRST DIVISION — The Workman and his Work

Nehemiah  1 The preparation of the servant

Nehemiah  2 The preparation of his way

Nehemiah  3 The performance of the work

SECOND DIVISION — The Opposition to the Work

Nehemiah  4 The roaring lion

Nehemiah  5 The corruption of the flesh

Nehemiah  6 The wiles of Satan

Nehemiah  7 The administration of the City

THIRD DIVISION — The Authority of the Word

Nehemiah  8 The Word of God upheld before the people

Nehemiah  9 The people humbled before God

Nehemiah 10 The covenant to observe the Word

FOURTH DIVISION — The Administration of the City

Nehemiah 11 The Distribution of the People

Nehemiah 12 The Dedication of the Walls

Nehemiah 13 The Discipline of the City

Concluding Remarks

Introduction

The story of the remnant of God's people who were delivered from the captivity in Babylon, and brought back to God's city in God's land is one of deep interest. The faith and zeal of this remnant, their failures and revivals, the work they accomplished, the opposition they encountered, and the difficulties they overcame, make their story rich with instruction for all God's people. Moreover, it has special instruction for the few who, in these last days, have been set free from the captivity of men's religious systems, wherein, alas, the vast majority of God's people are still held in bondage.

This story is unfolded to us in the books of Ezra and Nehemiah, and the prophecies of Haggai, Zechariah and Malachi. In the course of the story, the book of Nehemiah marks an important stage, for therein we have the last recorded revival that took place amongst the returned remnant. Throughout their history there had been several revivals, each having in view some special object, for with God there is no mere repetition.

The first revival was under the leadership of Zerubbabel, the governor, with whom was associated Joshua the high priest. In this revival the altar was set up and the foundations of the house were laid (Ezra 3).

The second revival, seventeen years later, took place under the ministry of the prophets Haggai and Zechariah, resulting in the building of the house being resumed and completed (Ezra 5).

The third revival, some years later, under Ezra the priest, resulted in the revival of the law of God's house, or the insistence of holiness which becometh God's house for ever (Ezra 7-10).

The fourth and last revival, fourteen years later, under the leadership of Nehemiah, resulted in the building of the walls, the setting up of the gates, and the reassertion of the authority of the word of God.

Thus we see that this weak and feeble remnant, without any miraculous intervention of God on their behalf, was sustained in their position in God's land, and God's city, by these successive revivals in which God wrought in grace on their behalf. And yet in spite of every intervention of God, it is deeply solemn to note that their tendency was ever downwards to a lower spiritual level. The different revivals arrested the downward movement for a time, but directly the energy that brought about the revival waned, the downgrade tendency reasserted itself.

Furthermore, it is instructive to note the different instruments, or vessels, that God in His wisdom uses to bring about these different revivals. The first man God uses is Zerubbabel the grandson of Jehoiakin, king of Israel, a man of royal descent. Then, without setting aside Zerubbabel, God uses in the second revival Haggai and Zechariah, two prophets. Having delivered their message they retire into obscurity, and the third revival is accomplished through the instrumentality of Ezra the priest. Finally the last revival is brought to pass under the leadership of Nehemiah, who was neither noble, prophet, nor priest, but, as we may say, one of the common people pursuing his earthly calling as cupbearer to a king.

Thus we can trace the sovereign action of God choosing very different vessels to do very different work at different seasons; each vessel suited to the work, and the work suited to the time. On the part of these different men of God we see a spirituality that recognises any special servant that God raises up, and hence a readiness to give place to others, and to retire into comparative obscurity, when their own special work has been accomplished.

It is hardly possible to read the history of this returned remnant and note their revivals, the instruments used, and the work they accomplished, without seeing a striking analogy to those who, in these last days, have been set free from the great Babylonish systems of Christendom in which the Church has been taken captive. For do we not again see in those set free the story of man's failure in responsibility, checked again and again by God's intervention in sovereignty? And have we not to own, with sorrow and shame, that the tendency of this remnant (if we may so call them) has ever been downwards to a lower spiritual level?

Taking a general view of this particular movement of the Spirit of God in these last days, can we not see the revivals are analogous to those of the days of Ezra and Nehemiah? In the revival of the early part of last century, God used, as His instruments, men of great spiritual and intellectual endowments, men of great force of character, who, in any sphere of life, would have been leaders of men. Through these men the great truths concerning the Church were revived. Later there came to the front those who gave an immense impetus to the study of prophetic truth, and by their ministry the blessed hope of the coming Christ, and all the glories connected therewith, were revived to the Church. Later still, there came to the front those whose ministry was of a more priestly character, bringing before the saints their heavenly calling with the privilege of access to God for His pleasure, and the consequent necessity for holy separation from the corruptions of Christendom.

In more recent times God has used servants who are not of outstanding eminence as rulers, or prophets, or priests, but who can perhaps be described, like Nehemiah, as of the common people, and, in most cases, pursuing some earthly calling while serving the Lord. Their special work, like Nehemiah's, is to build the walls, set up the gates, and assert the authority of God's word. In other words, to seek to maintain all the light and privileges that have been given to God's people through the leaders, prophets, and priests that have gone before.

As the story proceeds, the necessity for and the use of the walls and gates will become clear; and when seen it will be easy to grasp the symbolic meaning they have for us in our day. Here it is only necessary to point out that the walls and gates were erected in connection with the house of God — the walls to exclude evil and evil persons from the house; the gates to give free access to all the people of God who came in integrity to the house.

To-day the conflict amongst those who have been led outside the system of men, is not so much as to the elucidation of the truth itself, but in regard to the walls and the gates by which the truth is maintained. If holy separation, of which the walls are the symbol, and the exercise of godly care in discipline and access to the privileges of God's house as set forth by the gates, are not maintained, the truth that has been recovered will soon be lost. And as in Nehemiah's day, so in our day, the attempt to build the walls and set up the gates entails conflict. As then, so now, it meets with strenuous opposition from within and from without. And as then, so now, every possible plea is urged against the maintenance of the walls and the gates. Latitudinarian flesh is ever ready to plead the demands of the service of the Lord, the liberty of the servant, the help of saints in the systems of men, the preaching of the gospel to the sinner — things so right in themselves — in opposition to the walls and the gates. And on the other hand let it be noted, that legal flesh is quite capable of mis-using the walls and the gates for sectarian ends and party purposes.

The conflict with which we are faced to-day has been endured by other men in other days. And hence the story of their experiences, the opposition they had to meet, the exercises they passed through, the circumstances of weakness in which they laboured and fought, the principles that guided them, their triumphs and their defeats become of the deepest interest to us, rich with instruction, warning and encouragement. And in reading their story, let us remember that "Whatsoever things were written aforetime were written for our learning, that we through endurance and encouragement of the scriptures might have hope" (Rom. 15: 4).

Furthermore as we approach the study of this portion of God's word, let us keep in mind that the autobiography of Nehemiah is a record of the last revival in connection with the remnant of God's people who returned from the captivity, taking place some eighty years after the first return; and that the special object of this last revival was to rebuild the walls, set up the gates, and assert the authority of the word of God.

The general divisions of the book are plain.

1st.  Nehemiah 1-3. The workman and his special work.

2nd.  Nehemiah 4-7. The opposition to the work and the safeguards against the attacks of the enemy.

3rd.  Nehemiah 8-11. The re-establishment of the authority of the word of God.

4th.  Nehemiah 11-13. The administration of the city.

FIRST DIVISION

The Workman and his Work

Nehemiah 1. The preparation of the servant, or the secret exercises by which the servant is prepared for his work.

Nehemiah 2. The preparation of his way, or the circumstances by which the way is prepared for the execution of the work.

Nehemiah 3. The performance of the work, or the building of the walls and the setting up of the gates.

THE PREPARATION OF THE SERVANT

Nehemiah 1

In the opening chapter we have described to us the secret exercises by which God prepares the vessel for the special work in hand. Ezra, the instrument of a former revival, was not only a priest but a scribe  -  a student well versed in the word of God. Nehemiah was rather a practical man of affairs, holding a responsible secular position as the cup-bearer to the king in the palace of Shushan. But the easy circumstances of the palace, the lucrative position that he held, and the favour in which he stood with the king, did not lessen his interest in the people of God and the city of Jerusalem.

He embraces the occasion of the arrival of one of his brethren, who, with certain others, had come from Jerusalem to enquire as to the condition of the escaped remnant and the city of Jerusalem.

He learns that, in spite of former revivals, the people are in great affliction and reproach, and as to Jerusalem the wall is in ruins and the gates burned with fire.

The people of God may indeed be in affliction because of persecution on account of their faithful testimony; and they may be in reproach for the name of God. Then, indeed, it is well with them, for the Lord can say, "Blessed are ye, when men shall revile you and persecute you ... for My sake" (Matt. 5: 14). An Apostle can also write, "If ye be reproached for the Name of Christ happy are ye" (1 Peter 4: 14). But alas! they may be in affliction because of their low moral condition, and in reproach with the world through the inconsistency of their walk and ways. That such was the case in Nehemiah's day is witnessed by the fact that the wall of Jerusalem was "broken down," and the gates thereof "burned with fire." The desolations of Jerusalem were the result, and therefore the proof of the low condition of the people.

The wall symbolises the maintenance of separation from evil; the gate stands for the exercise of godly care in reception and discipline. In any age looseness of association, and laxity of discipline, amongst the people of God, are sure indications of low moral condition.

There can be no spiritual prosperity among the people of God unless separation is maintained between themselves and the world, whether it be the world of a religious heathendom in Nehemiah's day, the world of corrupt Judaism in the disciples' day, or the world of corrupt Christendom in our own day.

Such then was the unhappy condition of the returned remnant. They were in affliction and reproach. But the time had come when God was about to grant a revival, and the way God takes to accomplish this is noteworthy. God commences a great work through one man, and that man a broken-hearted man on his knees. For we read Nehemiah "wept, and mourned certain days, and fasted, and prayed before the God of heaven" (4). His tears were the outward sign of a broken heart. His mourning witnessed how truly he entered into the affliction of God's people. His fasting proved that the iron had so entered into his soul that the comforts of life were forgotten and forgone. But all the exercises of this broken-hearted man found an outlet in prayer. He knew the power of that word long after spoken by James, "Is any man afflicted let him pray.

In this prayer Nehemiah vindicates God, confesses the sins of the nation, and intercedes for the people.

First, Nehemiah vindicates the character and ways of God. Jehovah is the "God of heaven, the great and terrible God," and moreover, He is the faithful God who "keepeth covenant and mercy for them that love Him and observe His commandments" (5).

Second, he confesses the sins of the children of Israel; and in so doing he identifies himself with them — "We have sinned against Thee: both I and my father's house

have sinned." Instead of loving Jehovah and keeping His commandments, he says, "We have acted very perversely against Thee and have not kept the commandments nor the statutes nor the ordinances that Thou commandedst Thy servant Moses." Hence they had forfeited all claim to the mercy of God on the ground of obedience (6, 7).

Third, having vindicated God, and confessed the people's sins, he now intercedes for the people, and with the boldness of faith he uses four different pleas in his intercession. The first plea is God's faithfulness to His own word. He has just owned that they have not kept the commandments given of God by Moses, but there was something else given of God by Moses. Besides the precepts of the law there were the promises of the law, and Nehemiah asks God to remember this word of promise, given through Moses, in which God had said that if the people acted unfaithfully God would scatter them; but if they repented God would gather them, and bring them to the place that Jehovah had chosen to set His name. Then Nehemiah advances a second plea; the people for whom he pleads are God's servants and God's people. Moreover, a third plea is not only are they God's people, but they are God's people by God's work of redemption. Finally he closes his intercession by identifying with himself all those who fear God's name, and pleading the mercy of God (8-10).

Thus having vindicated God, and confessed the sin of the people he intercedes with God, pleading God's word, God's people, God's work of redemption, and God's mercy.

THE PREPARATION OF THE WAY.

Nehemiah 2

In the first chapter we have seen the secret exercises by which the vessel is fitted for the special work in hand. Now we are to see the good hand of God in preparing the way before His servant.

Before receiving an answer to his prayer, Nehemiah has to wait for a period of four months. God's people must not only pray, but watch unto prayer. God hears and God answers, but it will be in God's own time and God's own way. And God's answers often come in a manner, and at a moment, little expected by ourselves.

Nehemiah was pursuing his everyday duties as cupbearer to the king when the opportunity is given to open his heart before his royal master. Seizing the occasion, he tells the king that the sadness of his face reflects the sorrow of his heart, for he says, "The city, the place of my fathers' sepulchres, lieth waste, and the gates thereof are consumed with fire." The king, apparently interested, at once replies, "For what dost thou make request?"

This brings to the front a fine feature in the character of Nehemiah — his habitual dependence upon God. After four months exercise before God, Nehemiah surely knew what he desired; nevertheless, before expressing his desire, he tells us that he "prayed to God of heaven." Then it was that he replied to the king on earth, and asks to be sent to Jerusalem to build the walls. In reply the king grants his request, sets him a time, and gives him letters to the governors and the keeper of the king's forest to help forward the work. At once Nehemiah recognises that the ready compliance of the king was the result of the good hand of God. Before making his request Nehemiah had turned to God, and now that his request is granted he acknowledges the good hand of God. We may remember to turn to God in our difficulties and forget to acknowledge the goodness of God when they are met. It is well to enter a difficulty in a spirit of prayer, and to come out of it in a spirit of praise (1-8).

The details of Nehemiah's journey to Jerusalem follow. He is accompanied by captains of the king's army and horsemen. We are expressly told that the king sent the captains and the horsemen, not that Nehemiah had asked for them. Nehemiah was travelling as the king's cup-bearer, and probably the king was thinking more of his dignity than of Nehemiah's safety. Even so, God can use the dignity of a king and the requirements of royalty to provide for the welfare of His servants. That the circumstances demanded some such protection is manifest, for we are at once told of the enemies of God's people who are grieved exceedingly that a man had come to seek the welfare of God's people (9, 10).

It is noticeable that as dispensations wear to their close, there is less and less public intervention on part of God. Israel's six hundred thousand take their journey from Egypt to Canaan accompanied by the cloud by day and the pillar of fire by night; and every stage of that wondrous journey is marked by miraculous interventions of God. It is far otherwise in the days of Zerubbabel, Ezra and Nehemiah. They, too, take their several wilderness journeys from the land of captivity to the land of Jehovah, but no visible and overshadowing cloud protects them by day, and no pillar of fire lights their way by night. They must be content to use the ordinary means of travel such as the time and country supply. Moreover, as the days advance, the outward circumstances grow weaker. Zerubbabel leads back a goodly company of forty-two thousand; with Ezra there are only one thousand and eight hundred, and now Nehemiah must be content to travel alone. In his day if any escaped from captivity, it was as solitary individuals. Yet if there are no outward and direct interventions of God, if the circumstances are weak, it becomes a greater occasion for the exercise of faith. Hence we see faith becomes brighter as the day becomes darker.

Arrived at Jerusalem, Nehemiah tarries three days. He has a great and serious work before him, and he will take no precipitate action nor show undue haste. He is about to bear testimony to the distress of God's people and the ruined condition of Jerusalem. He is about to arouse the people of God to action, and direct them in their work. But he must first witness for himself the desolations against which he is to bear witness, so that he may do so in the spirit of the Servant who at a later date could say, "We speak that we do know, and testify that we have seen."

Thus it came to pass that Nehemiah arose by night and some few men with him, and without informing others of what God had put in his heart to do, he makes his way to the gate of the valley, and from different points he "viewed the walls of Jerusalem, which were broken down," and the gates that were consumed with fire. He will acquaint himself with the extent of the ruin. He pursued this mid-night journey until there was no place to pass. Faced with such desolation the natural heart might well conclude the case to be hopeless, beyond the power of man to remedy. For man, as such, it was indeed hopeless; but God had put it into the heart of Nehemiah to undertake this work, and God can enable a man to carry out that which he puts into the heart to do. It was the assurance that God had given him this work to do that was the secret of Nehemiah's power. There was no need to consult with any man about a work that God had given him to do. Counsel from men could add nothing to God, but might well weaken and discourage Nehemiah. Men would probably have told him that it would be wiser to let the matter alone, he would only distress himself by looking at the ruin, and stir up trouble among the people of God, and opposition against them, by attempting to rebuild the walls. Thus it was that Nehemiah takes his night journey in secret, to acquaint himself with the desolations of Jerusalem, and neither the rulers, nor the people, knew whither he went or what he did (11-16).

Having made his inspection the time has come to speak before the elders. He bears witness to the distress of the people, and the desolations of Jerusalem with its walls waste and its gates burned, and he encourages them to arise and build the walls that reproach be removed from the people of God (17).

Moreover Nehemiah tells them the hand of God was good upon him. The hand of God in government had used Nebuchadnezzar to break down the walls and burn the gates, but the hand of God in goodness was upon Nehemiah to build the walls and set up the gates. Having heard of the hand of God the rulers say, "Let us rise up and build." "So they strengthened their hands for this good work." Nothing will so strengthen our hands for a good work as the recognition of God's hand directing the work. God has put it into the heart of one man to do the work, and now God strengthens their hands to carry out the work (18).

But, alas, there are others who are ready to oppose the building of the walls, and such treat Nehemiah and his companions with scorn and contempt. The leader in this opposition is not a heathen but a Samaritan (Neh. 4: 1, 2), one whose religion was a corrupt mixture of idolatry and the worship of Jehovah. In the eyes of the world he would doubtless be viewed, according to his profession, as a true worshipper of Jehovah. Nehemiah, however, is not deceived, for he says, "Ye have no portion, nor right, nor memorial in Jerusalem" (19).

As then, so now, the greatest opposition to the maintenance of separation between the world and the people of God comes from the professing Christian who is in alliance with enemies of God's people.

Nehemiah, however is not to be laughed out of carrying out God's work, nor deterred by the contempt of men. Nehemiah realizes that if the men of the world oppose, the God of heaven will prosper the work (20).

In our day also, may we not say, that in spite of the ruin and desolation among the people of God, and In spite of all opposition, those who seek to build the walls and set up the gates for the maintenance of the holiness of God's house, will have the God of heaven to prosper them?

THE PERFORMANCE OF THE WORK

Nehemiah 3

The servant has been prepared, his way made plain, and now we have the record of the work. This special work, as we have seen is to bring about a revival, in the midst of this returned remnant, by rebuilding the walls of Jerusalem and setting up the gates.

To rebuild the walls and set up the gates has its answer in our day in the maintenance of the holiness of God's house through separation from iniquity and vessels to dishonour, and the godly care which gives free access to the privileges of God's house to all the people of God who come with integrity. Such godly care may indeed, at times, involve disciplinary action of which the gate, in Old Testament days was often the symbol.

The details recorded of the work In Nehemiah's day are rich with instruction for those who, in our day, desire to answer to God's mind for His people as to separation from evil, and the maintenance of holiness.

First it is noticeable that, from the greatest to the least, all were united in this particular work. Priests, nobles, and common people, were of one mind to build the walls and set up the gates. Those engaged in the work may occupy very varied social positions, some are "nobles," and some common people. Their daily callings may be very different — some are goldsmiths, some apothecaries, and others merchants (8, 31, 32).

Their individual work in the service of the Lord may be different, for some are priests and some Levites. But whatever their social position, their secular calling, or their special service for the Lord, all were of one mind and one purpose in building the walls and setting up the gates, and by this unanimity, as one has said, "they confessed their need of separation from the nations around and took measures to secure it."

And for those to-day, who have been delivered from the corrupt systems of men in order to maintain the truth of the house of God, it will bring about a revival of blessing if, as led by the Spirit of God, and in obedience to the word of God, they are united in seeking to maintain separation from the religious corruption of Christendom, and take measures to secure it by means of the walls and the gates.

This unity of mind and activity for such an end are sure marks of a work of the Spirit of God. And being such, the Lord shows His special approval by recording the names, and families, engaged in a work that so greatly concerns the honour of His name and the blessing of His people.

But while all engaged in this work have honourable mention, yet it is to be noticed that some are distinguished in the work above others. Of Baruch we read that he not only repaired the wall but he did so "earnestly" (20).

Then some are distinguished for the quantity of their work. Of "Hanun and the inhabitants of Zanoah" we read that they not only set up "the valley gate" but they also built "a thousand cubits of the wall" (13). The Tekoites not only repaired a piece of wall, following Zadok's work, but later we are told that they repaired "another piece" (5, 27). And of others we read that they "repaired a second piece" (11, 19, 30, N. Tr).

Moreover some are distinguished for the quality of their work, for God makes a difference between "quantity" and "quality." The quantity of the work accomplished by Eliashib and his brethren exceeds that of the sons of Hassenaah, for whereas the priestly company built a gate and apparently a considerable portion of the wall, the sons of Hassenaah only set up a gate. Nevertheless the quality of the work of the sons of Hassenaah exceeds that of the high priest and his brethren, for they not only built the gate, but they laid the beams thereof, and secured it with locks and bars. Such details are not recorded of the high priest's gate.

Again others are distinguished for their personal faithfulness in the work. They built over against their own houses (10, 23, 28, 29). God thus marks out for special approval those who are careful to maintain separation within the sphere of their own responsibility.

Furthermore one family is distinguished by the mention of the daughters. Shallum, a ruler, repaired the wall "he and his daughters." This then was a work in which women could rightly engage, and receive honourable mention for so doing (12).

But if the Lord stamps with his approval the work of these different labourers, there are a few things of which the Lord disapproves, and they are recorded for our warning. Of the nobles of the Tekoites we read that they "put not their necks to the work of their Lord." The stubborn neck that will not bow, speaks of the pride that governs the heart. They shrink from a path that makes nothing of man and his self-importance. It is ever thus, those who stand well in the religious world, are not careful to maintain the walls of separation.

Then we are told with careful detail that others built in front of the house of Eliashib, one man building to the door of his house, and another man continuing the work from his door (20, 21). The high priest was indifferent to his own house and put no locks and bars to secure the gate that he erected. As far as he was concerned he left his house and his gate exposed to the enemy.

And for all these distinctions — these approvals and disapprovals — there are causes and reasons in the lives of the approved and disapproved, not apparent at the moment but to be disclosed in the days to come, either now or hereafter. For whatever the goodness of God to the people, His government takes its sure and irrevocable course. There is ever a reason that lies behind men's actions, though cause and effect may be widely sundered. There is a reason for the significant omission of the locks and bars from Eliashib's gate, and in the near future of the story it is disclosed for our profit. We shall learn that Eliashib the priest is allied with Tobiah the Ammonite and Sanballat the Horonite. His own house not being in order he cannot build the wall over against it. Moreover he had prepared a great chamber for Tobiah in the house of the Lord, little wonder then that he put no locks or bars on his gate, for it is obvious that if he provides a chamber within for the enemy without, he must also leave the way free for the enemy to have access to the chamber. Thus it comes to pass that Eliashib, the one who should have walked with God in peace and equity is a cause of stumbling and corruption (Mal. 2: 16). He makes a profession of separation by building the gate and the wall, to keep in with a separate people, but he is careful to put no locks or bars on his gate, to keep in with the man of the corrupt and mixed religion of Samaria, and leave room for the access of such among the people of God.

Alas amongst those who have been set free from men's systems in these last days, there have not been wanting leaders, who have made a fair profession of maintaining the walls and gates, and yet because of their links with the religious world, have been compelled to leave their gate unsecured. They may plead love and largeness of heart, and the desire to avoid sectarianism, but in result their course, if allowed to go on unchecked, leads to the further weakening of God's people by gradually linking them up with the religious corruptions of Christendom.

SECOND DIVISION

The Opposition to the Work

Nehemiah 4. The roaring lion; or the outward opposition of the enemy.

Nehemiah 5. The corruption of the flesh; or the work hindered by the low moral condition of the people.

Nehemiah 6. The wiles of Satan; or the work hindered by the corrupt practices of the enemy.

Nehemiah 7. The administration of the City; or the safeguards against the enemy.

THE ROARING LION

Nehemiah 4

Every revival amongst the returned remnant calls forth opposition in one form or another.

Zerubbabel sets up the altar and lays the foundation of the temple, and immediately the adversaries, under the leadership of Rehum, raise opposition (Ezra 4).

The second revival, under Haggai and Zechariah, is opposed by Tatnai and his companions (Ezra 5: 3).

The third revival under Ezra finds opposers in Jonathan and Jahaziah (Ezra 10: 15. N. Tr.).

Finally the last revival under Nehemiah is opposed by Sanballat, Tobiah, and others associated with them. This opposition is presented in greater detail than the former ones and is full of instruction for those who, in these last days, are seeking to walk in separation from the corruptions of Christendom. As in the past, so to-day every attempt of God-fearing men to maintain separation from evil amongst the people of God stirs up every form of opposition. Satan knows full well that if he can break down separation between the people of God and the world, every truth will be weakened and the deeper truths of Christianity entirely lost. Whereas the maintenance of the walls of separation coupled with a right spiritual condition, will mean the preservation of every truth recovered in past revivals.

Coming now to the consideration of the opposition to this last revival under Nehemiah, it will be found that it takes different forms, the first being open opposition in which the enemy is seen as the roaring lion (1 Peter 5: 8). This form of opposition is mainly before us in chapter 4, together with the special difficulties that it creates.

It will be remembered that the arrival of Nehemiah in Jerusalem had grieved the enemy (Neh. 2: 10). Then the decision to build the wall called forth their scorn (Neh. 2: 19). Now that the good work is in hand it stirs up their rage and indignation (Neh. 4: 1), leading to the adoption of violent measures, for they conspire "to come and fight against Jerusalem." At first, however, the opposers seek to cover their real feelings of rage by the affectation of contempt for a feeble people and their puny efforts, which, they say, a fox would bring to nothing. If this represented the true state of the case, it would have been needless to trouble themselves further. They could very well leave the matter to the fox to deal with.

Looking merely on the outward circumstances, the enemy with some show of truth speak of this little remnant as "feeble," and very well ask, "Shall they be permitted to go on." (N. Tr.), to sacrifice, to "finish," and "revive the stones out of the heaps of rubbish?" But in such questions they left out God and His grace, and talked folly about a fox.

The course Nehemiah takes to meet this attack is simple and instructive. Faced by the rage of Sanballat, "his brethren, and the army of Samaria" he refuses to be drawn into any argument against them; he makes no appeal to them; he suggests no compromise with them; nor does he go forth to oppose them, but he turns to God.

The enemy left God out, Nehemiah brings God in. He owns that the people are despised and in "reproach" (4). When in Babylon he had owned the reproach of the people (Neh. 1: 3), but how different the circumstances: then they were in reproach because of the ruin of the wall, now they are in reproach because of the building of the wall. In the former case "reproach" was to their shame, now it is to their honour.

Moreover having owned the affliction of the people, Nehemiah proceeds to spread out before God the sin of their opposers, and asks that they may be given "for a prey in the land of captivity." It is not ours, in this day of grace, to ask for judgment on those who oppose, and yet how constantly it is seen, in the government of God, that those who oppose the maintenance of the walls of separation fall into hopeless captivity to the religious world.

But while Nehemiah was fully aware of the opposition of the enemy and, in secret, meets it by the power of prayer, in public the work went on "for the people had a mind (lit. "a heart") to work." It was not simply that Nehemiah and a few earnest leaders had a mind to work, but "the people" had a mind to work. Their heart was in the work of maintaining what was due to God by means of the walls and gates. This unity of mind, and energy of purpose, gave sure evidence of a work of the Spirit of God.

Nor is it otherwise to-day. As then, God may call attention to the need of separation from evil by one or two, but if there is a general movement amongst the people of God uniting them in one mind and effort to maintain separation from evil, it will surely evidence a work of the Spirit of God.

The united perseverance of the people of God arouses the united opposition of the enemy (7, 8). Hitherto the opposition had come from individuals but now, Arabians, Ammonites, and Ashdodites, unite with Sanballat and Tobiah "to fight against Jerusalem." People with very different interests and views can join hands in opposing a movement which is of God. And this united movement emboldens the opposition to violent measures. Commencing with sneers, developing into rage, it ends in violent methods. Again and again has this been verified in the history of God's people. Those who end in taking violent measures generally commence by speaking sneeringly of their brethren. Again as the spirit in which the people proceed with the work proves the movement to be of God, so the spirit of the opposition proves it to be a work of the enemy. For behind this joint attack there is "wrath" and "conspiracy." "The wrath of man worketh not the righteousness of God" (James 1: 20), and the Spirit of God will be no party to underhand human devices. Thus it is that the true character of the opposition can often be detected by its carnal methods.

The people of God have to remember that the weapons of their warfare are not carnal. This the remnant in Nehemiah's day realize, for they meet this united attack of the enemy by uniting in prayer to God. "We made our prayer unto our God" (9). They met the power of the enemy by the yet greater power of prayer. When men turned upon them in rage, they turned to God in prayer. But if they set their faces toward God they also "set a watch against the enemy." And this still has a voice for us, for has not the Lord said "Watch and pray" (Matt. 26: 41)? So too the Apostle, in the exhortation of the Epistle, unites "praying and watching" (Eph. 6: 18). Moreover the Apostle has linked "perseverance" with watching and prayer, and this too is set forth by this feeble remnant for if they set a watch they do so "day and night."

Thus by prayer, and watching thereunto with all perseverance, the enemy is held at bay in this first opposition, but, as a result of the attack, the people of God are harassed, and this in a threefold way.

First, by corruption from within (10). Alas there are those who take a leading place among the people of God and yet would stop the building of the wall. Thus we read "Judah said, The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build the wall." The after-history will bring to light that the nobles of Judah are in constant communication with the enemy. For the moment this evil association with the enemy is not divulged, and the reasons they advance for stopping the work have no connection with the enemy. The facts they bring forward may be true, but the conclusion based upon the facts is entirely false. There is no question as to the weakness of those who bear the burdens, and it is also plain that there is much rubbish, but to conclude therefore that it is impossible to build the wails is false. Yet how often in our days have these facts been asserted to contend for a similar false conclusion. There are still those who say "The people of God are so weak, the corruption of Christendom is so great, evil is so universal, that it is really impossible to maintain a strict separation according to the word of God. We must accept things as they are and do the best we can." Such is the voice of Judah in our day. And as in Nehemiah's day, those who use such language are too often found in close association with the opposers of the truth.

Second, the remnant are further harassed by the fear of sudden and unexpected onslaughts of the enemy (verse 11). The adversaries say "They shall not know, neither see, till we come in the midst among them." This is a deliberate effort to obtain a footing amongst the people of God in order "to slay them and cause the work to cease." Again there are not wanting to-day those who would creep in unawares to undermine the principle of separation that is sought to be maintained.

Thirdly there is the attempt to harass those engaged in the work by the constant repetition of disquieting rumours (12). There are those who dwell by the enemy, and seem very well acquainted with all his doings, and by the reports they bring from time to time tend to distract the builders. They are not enemies, but Jews who bring these reports. Possibly they have no intention of opposing, indeed they may think they are helping by giving timely warnings, nevertheless they are doing the enemies' work.

Here then we have a little remnant of God's people set upon keeping out evil, opposed by the open opposition of the enemy, and harassed by the corrupt arguments of men in league with the enemy, the apprehension of unexpected attacks, and the constant repetition of disquieting rumours.

The remainder of the chapter informs us how these different difficulties were met by Nehemiah. First he arms the people for the conflict and sets them in the exposed places (13). There were "the lower places" and "the higher places" in the walls which were peculiarly open to attack. The devil cares not how he gets a footing among the people of God, whether by 'low' walk or 'high' pretension. May we not say the wall was low in the Assembly at Corinth where the world was getting in through lasciviousness? At Colosse, where the Assembly was in danger of letting in religious flesh by lofty pretensions, may we not say there was danger "in the higher places"?

To meet either form or evil we need to put on the whole armour of God. But in Nehemiah's day the confidence of the people was not to be solely in their weapons of defence. The word was "Remember the Lord which is great and terrible" (14), and thus would they be delivered from all fear. So too in like spirit the Apostle precedes his exhortation as to the armour by saying "My brethren be strong in the Lord and in the power of His might."

Moreover in defending themselves they were fighting for their brethren and for those who would come after them (14). In all our conflicts against evil and for the maintenance of the truth, we do well to keep before us these three things.

1st. To remember the Lord — all that He is and all that is due to Him.

2nd. To remember our brethren — that in maintaining the truth, often in a local conflict, we are fighting for all our brethren.

3rd. we are helping to maintain the truth for those who may follow us — our sons and our daughters.

Thus it came to pass in the days of Nehemiah God brought to nought the counsel of opposers. Thus encouraged the work proceeded as we read, "We returned all of us to the wall 1, every one to his work" (15). Every one had his appointed work, some wrought in the actual work of building, some in conflict against the enemy; some "builded on the wall," some "bare burdens," some "loaded" the burdens, and there was one who sounded the trumpet to warn of danger. Every one had his appointed work but all contributed to one end — to build the wall and set up the gates.

THE CORRUPTION OF THE FLESH

Nehemiah 5

This chapter forms an important parenthesis in the story of the building of the wall. In Nehemiah 6 the work is continued and the wiles of the enemy frustrated.

In this chapter the story is broken off for a while to face another form of hindrance to the work — the low moral condition of the people themselves. Does not this important consideration warn us that it is possible for an individual, or a company of saints, to be zealously contending for separation from corrupt religious associations, and false doctrine, and yet at the same time to be very careless as to their own state.

Labour and conflict characterise Nehemiah 4, but in order to be a vessel fit for the Master's use, and to be able to resist the attacks of the foe, there must be the maintenance of righteousness. Thus it is in the Second Epistle to Timothy, while we are exhorted to "depart from iniquity," and "purge" ourselves from vessels to dishonour, we are also immediately warned to "Flee also youthful lusts," and "follow righteousness." Having escaped the corruptions of Christendom it is possible to fall into the corruptions of the flesh. Never are we in greater danger of acting in the flesh, than when we have acted in faithfulness to the Lord. As one has truly said, "We may be beguiled into moral relaxation through satisfaction with our ecclesiastical separation." How seasonable then the exhortation to "flee also youthful lusts," and "follow righteousness" coming immediately after the injunctions to depart from iniquity and separate from vessels to dishonour.

This is the deeply serious lesson of Nehemiah 5. The opening verses (1-5) expose the corruption of the flesh that existed amongst those who were building the wall. The rich Jews were taking advantage of the poverty and need of their poorer brethren to enrich themselves. The daily necessities of life, the adverse circumstances arising from a dearth, and the incidence of taxation instead of drawing out the sympathy of the richer Jews, became the occasion of ministering to the covetousness of the flesh.

It was no question of the ordinary business transactions of life; but the needs and trials of the poor, (arising from special circumstances, such as a dearth), were used for the aggrandisement of the rich.

The root of the trouble lay in the fact that they were viewing themselves as forming distinct classes of rich and poor, and forgetting that whether rich or poor they were "brethren."

Nehemiah meets this evil by rebuking the nobles and bringing the matter before "a great assembly." He shows that to act thus toward their brethren was inconsistent with the redemption from captivity in which they all shared. Towards God it showed a lack of holy fear, and in regard to the heathen it would bring them into reproach (6-9).

How definitely the rebukes of Nehemiah remind us that in all our conduct to one another, we should act as brethren, in the fear of God, so that in nothing we give occasion for the reproaches of the world. The rebukes of Nehemiah find their counterpart in the exhortation of Paul when he tells Titus that grace teaches us to "live soberly, righteously, and godly in this present world" (Titus 2: 12). Thus we should act with self-restraint and consideration for our brethren (for such is the literal meaning of the word "soberly"), righteously toward those without, and piously toward God.

Moreover the Apostle exhorts us to bear "one another's burdens, and so fulfil the law of Christ" (Gal. 4: 2). The law of Christ is that we love one another, and this spirit of holy love is necessary, if we are to take up one another's burdens. Failing this, class is set against class.

Under the rebukes of Nehemiah, the nobles, rulers, and the priests, correct this evil, and all the congregation "praised the Lord" (9-13). Moreover Nehemiah not only rebuked and exhorted others, but in his mode of life he was also a pattern to them. He considered the people (14 and 18); he walked in the fear of God (15); and he showed hospitality to the heathen, to remove all occasion for reproach (17).

THE WILES OF THE DEVIL

Nehemiah 6

Nehemiah has faced, and triumphed over, the open opposition of the enemy: he has met too the corruptions of the flesh: now he is called upon to "stand against the wiles of the devil." Under the guise of friendly interest in Nehemiah and his work, the enemy will seek, by subtlety, to beguile him from the simplicity of faith in God, and so bring the work to nought by encompassing the fall of the leader in the work.

First, Nehemiah is called upon to face the wile of the friendly conference (2, 3). "Come let us meet together," are the words of the enemy. And in reply the natural mind might suggest that, though actuated by very different motives, courtesy would at least demand that Nehemiah should accede to this request and hear what they have to say. There surely can be no harm in listening to their suggestions even if it be impossible to agree. However, no such arguments, if used, avail with Nehemiah. He realises that Sanballat and Geshem are entirely opposed to the principles by which he is governed. In such circumstances a meeting would hardly help Sanballat, and would certainly end in "mischief" to Nehemiah. He escapes the snare by the realisation of the greatness of the work that he is doing. Thus his answer is "I am doing a great work so that I cannot come down."

Having escaped this snare, Nehemiah is now called upon to meet the wile of importunity (4). Not to be put off by Nehemiah's firm answer, the enemy repeats his request "four times." It was by this wile that Satan encompassed the fall of Samson in an earlier day. Delilah "pressed him daily with her words, and urged him, so that his soul was vexed unto death." Finally Samson falls before the importunity of his treacherous wife and "told her all his heart." In result he was robbed of his strength, the Lord departed from him, and he fell a prey to his enemies (Judges 16: 15-21). The devil knows the weakness of human nature and under persistent pressure it will often betray the saint to give way from sheer weariness. Nehemiah escapes this wile by simply repeating his former answer, as he says, "I answered them after the same manner." He is occupied with a great work and he is not prepared to discuss it with those who are well known to be opposed to the work.

The third snare Is the wile of the "open letter" (6, 7). It is couched in friendly terms and affects great concern for Nehemiah's reputation, which it is feared will suffer from certain derogatory reports concerning Nehemiah and his work. But being an "open letter" it is purposely designed to damage Nehemiah by spreading abroad evil reports. If true the charges would indeed be serious. For it is said that Nehemiah — the cupbearer and appointed governor of the king — is going to "rebel." This is truly alarming for rebellion is an ugly word. Moreover a witness can be produced to support the charge for "Gashmu saith it." Further it is said that Nehemiah's ultimate aim, in building the walls, is to exalt himself to the throne as king. And finally, report has it, that Nehemiah has appointed prophets to preach in Jerusalem, and thus endeavour to substantiate his claim to royalty by a professed word from God.

Nehemiah declines to be drawn into any argument with the tempter, or give any explanation of his work or motives. With great wisdom and restraint he simply denies the accusation, and exposes the origin of these evil reports. He sees, too, that the real aim of the "open letter" is to terrify the people by leading them to suppose they are linked up with one who is a rebel plotting against the king. Thus terrified their hands would be "weakened from the work." But, as ever with Nehemiah, God was his resource. The enemy attacked Nehemiah to weaken the hands of the people, Nehemiah turns to God to strengthen his hands that he might support the people (8, 9).

The wile of the open letter is followed by a fourth and more subtle snare. For now Nehemiah has to meet the wile of the false friend (10-14). Alas there were those within the city who professed great friendship for Nehemiah and yet were in the hire of the enemy without. Under the guise of friendship Shemaiah would associate with Nehemiah in order to betray him to his enemies. His words are "Let us meet together in the house of God, within the temple: and let us shut the door of the temple: for they will come to slay thee; yea, in the night will they come to slay thee." Such language might lead the unsuspecting to conclude that Shemaiah was a real friend seeking to frustrate the enemy's evil designs and secure the safety of Nehemiah. But in the eyes of this God-fearing man the very methods suggested to secure his safety, arouse his suspicions. For it is suggested that Nehemiah — the leader in the work should flee from the work that God has put into his heart to do. Like David, in an earlier day, he could say, "In the Lord I put my trust: now say ye to my soul, Flee as a bird to your mountain" (Psa. 11: 1). Moreover it is suggested that he should do what was unlawful (being neither a priest nor a Levite) in order to save his life. With the usual directness of this simple-hearted man, Nehemiah says, "I will not go in."

Having withstood this snare, the whole evil of the wile stands revealed to Nehemiah. He detects that Shemaiah, though a prophet, was not sent from God, but was in the hire of the enemy, and therefore working for the enemy under the guise of friendship for Nehemiah. With Shemaiah also were associated "the prophetess Noadiah and the rest of the prophets." To the profession of friendship they would add the weight of a professed prophetic utterance from God. What more terrible wile than for one who is in league with the enemy to approach a godly man, professing to be a warm friend with a message from God.

In the former wile the enemy falsely charges Nehemiah with using prophets for an evil purpose. In this wile the enemy does in fact use the prophets for his own evil ends. By means of gold he acquires an unholy influence over the very men, who by reason of their prophetic office, should have been the first to help in the Lord's work by communicating the Lord's mind.

Having received the gold of those opposed to the work they cease to be the mouthpiece of the Lord, or a help to His people, and their efforts are all directed to stopping the work by ruining the character of the man who was leading in the work. This Nehemiah clearly perceives for he says of Shemaiah, "Therefore was he hired that I should be afraid, and do so, and sin, and that they might have matter for an evil report, that they might reproach me" (13).

In the presence of this terrible wile, now fully exposed to Nehemiah, God is his unfailing resource (14). He makes no open attack upon the enemy, and apparently takes no active measures against his tools, but he spreads the matter before God, mentioning the names of the enemies without, and the woman within who is working behind the scenes. As one has said, "There are many forms of evil which cannot be openly assailed without damage to ourselves and to others, and many evil workers in the church of God that must be left alone. To attack them would only serve the cause of the enemy; but our resource in such circumstances is to cry to God against them."

Such an appeal to God, is owned by God; for in spite of the wiles of the enemy, the work proceeds and the wall is finished. The fact that it was accomplished by a people so weak outwardly, in the presence of enemies so strong actually, becomes a witness even to the enemy "that the work was wrought of our God" (15, 16).

But there is one more wile that Nehemiah is called to meet, the wile of the good report (17-19). There were those amongst the remnant within, who were for ever sounding the praises of the enemy without. "They reported" the "good deeds" of Tobiah before Nehemiah. Doubtless they would argue "'Tobiah does not see eye to eye with us, as to the necessity of building the wall, but he is such a good man," and in proof "they reported his good deeds." But while praising the enemy without to Nehemiah, they were equally ready to belittle Nehemiah before the enemy, for, says Nehemiah, "They uttered my words to him." It would appear from these nobles of Judah, that Tobiah was marked by good works, while Nehemiah at best was only a man of "words." However, the solemn fact was that those who were so forward to praise the enemy were in constant communication with the enemy, and sworn to him by reason of alliances with him. Thus, in different measures, it ever is, with those who, whilst professing to be at one with those who seek to build the wall, are, at the same time, loud in the praises of those who are opposed to the wall.

In all the conflicts of God's people, who, In these last days, have sought to maintain separation, have they not again and again been faced by these different wiles? Have we not known the wile of the friendly conference between those who hold opposing principles about which there can be no compromise: the wile of importunity which may lead the godly into a doubtful course for the sake of peace; the wile of the open letter — courteous in tone but malicious in motive; the wile of the false friend — who professes to give warnings from God though actually in the hire of those opposed to the truth; and finally the wile of the good report as to those without, from the lips of some within?

In all these wiles It Is noticeable that the efforts of the enemy are in the main directed against individuals. In Nehemiah's day the enemy, wrongly or rightly, believed that if once the fall of Nehemiah could be encompassed it would be comparatively easy to overcome the mass of the people and stop the work. They might indeed be right in thinking that the mass are easily led into a wrong course, but they are entirely wrong inasmuch as they leave God out, and are ignorant of God's ways. They do not see that it is usually God's way to stem the tide of evil by one or two men, and that if they have done their work, or if they fail, or are overcome by the enemy, God can raise up others to carry on His work.

Nehemiah triumphed through knowing God and bringing God into all his difficulties. The enemy failed through ignorance of God, and leaving God out of all his calculations.

THE ADMINISTRATION OF THE CITY

Nehemiah 7

Having repaired the walls and set up the gates, Nehemiah proceeds with the administration of the city. Without walls and gates there would be no city to administer; and without administration walls and gates would be useless. First then we have the appointment of the porters, the singers, and the Levites (verse 1).

The porters had charge of the gates. Their responsibility was to admit only those who possessed the proper qualifications to enter the city, and approach the house and to refuse all others.

The singers gave the Lord His portion. It is only the redeemed that can sing the songs of Zion: hence the necessity for the porters to faithfully carry out their responsibilities, if the Lord is to have His portion. To let in those without divine qualifications is to admit those who cannot sing. Laxity on the part of the porters will mean loss to the singers. Worship is lost where the porters are lax. The loss of worship in any assembly of God's people to-day is generally associated with lax reception.

Lastly we have the Levites. If the singers maintain what is due to the Lord, the Levites care for the needs of the Lord's people. But the Levites must follow the singers. If the Lord does not receive His portion, the people will not receive theirs. The greater the delight in the Lord the greater the interest in the people of the Lord.

As in the days of Nehemiah and the city, so in these days with the Assembly, those who undertake the work of porters, singers, or Levites, must be men who like Hananiah are marked by faithfulness and the fear of God (2). Neither social position, wealth nor the possession of gift would qualify for the care of the Assembly of God. Such work calls for moral qualifications.

There follows in one brief verse important instruction for those who have the charge of the city (3).

1st. The gates were not to be opened until the sun was hot. As long as there was any darkness the door was to be kept shut. And so in the Assembly of God; if any question is raised in reception, the door should be kept shut until all is made clear.

2nd. The porters were not to delegate their responsibilities or simply to give directions. They were to "stand by" while the doors were shut.

3rd. All the inhabitants were responsible to watch over against their own house; in order to secure the safety of the city. As one has truly said "The whole city was necessarily what its several inhabitants made it." Nor is it otherwise in the Assemblies of God's people to-day.

A brief but suggestive note follows indicating the condition of the city. It was "large and great, but the people were few therein." It reminds us that however bright the zeal of the remnant and whatever measure of revival in moral condition had taken place, yet, in outward circumstances, they were marked by great weakness. God had opened a door of escape from captivity, but "few" had availed themselves of God's goodness — God's city is "large and great," though the numbers of God's people that appreciate its greatness be few. And as it was in the day of Nehemiah so it is in our day.

The remainder of the chapter shows how Nehemiah connects the work he had accomplished with that of the remnant who first returned with Zerubbabel some eighty years before. How many that formed that remnant must have passed away in Nehemiah's day, but they are still held in honour, and their varied services recalled. The work they did in their day made it possible for the accomplishment of the work in Nehemiah's day.

THIRD DIVISION

The Authority of the Word

Nehemiah 8.  The Word of God upheld before the people.

Nehemiah 9. The people humbled before God.

Nehemiah 10.  The covenant to observe the Word.

The RE-ESTABLISHMENT OF THE WORD OF GOD

Nehemiah 7: 73, last clause, and Nehemiah 8

The great subject around which all else centres, in the third division of the Book of Nehemiah, is the re-establishment of the authority of the word of God. It is thus significant that the last recorded revival amongst the people of God, in Old Testament days, is concerned with setting up the walls and gates, and the re-assertion of the authority of the word of God. Further, it is clear that these two characteristics of this last revival are intimately connected and dependent one upon the other.

On the one hand, the building of the walls, the setting up of the gates, the appointment of porters, singers, and Levites, would all have been in vain unless carried out in accordance with the word of God.

On the other hand, having returned to God's ground for his people — the Land of Israel — having built the house, the walls and gates — this returned remnant find it possible, and comparatively easy, to obey the directions of the word. In Babylon much of the word would have become a dead letter, the very place making it impossible to carry out its injunctions except in a limited way. In the Land all becomes simple.

Has not this last revival of Old Testament days a voice for God's people in the closing days of Christendom? Does not the increasing evil of Christendom, the conflict for the truth, and the coming of the Lord, call for a true separation on the part of the people of God? And will not those who truly separate from the evil find themselves, like the remnant in Nehemiah's day, in a position which makes it possible for them to obey the word. And thus the revival of Nehemiah's day may point to the way in which the Spirit of God is specially working in these last days. The abounding evils demand separation, and separation makes possible obedience to the word of God.

These principles are illustrated for us in chapter 8 of Nehemiah. Having completed the building of the walls and the erection of the gates, "the people gathered themselves together as one man" with the desire to hear "the book of the law of Moses, which the Lord had commanded to Israel" (Verse 1).

It is important to note that all the people" (not simply those within the city) were concerned in this movement The closing sentence of Chapter 7 (which commences this fresh section of the Book) states that "the children of Israel were in their cities." The story immediately continues in chapter 8 by saying, "and all the people gathered themselves together as one man." This expression, "all the people" is repeated again and again (see vv. 3, 5, 6, 9: 11, 12, 13 and 17): This is important as interpretations have been forced upon the Book of Nehemiah which involve a distinction between those within the city and those without. This the picture will not, for one moment, allow. The people, whether within the walls or without, were "one" and gathered together "as one man." The walls were for the protection of the house, not the division of the people. They were not erected to create two parties among the people of God, and in the story did not do so.

The audience is composed of men and women, and all that could hear with understanding. And such was the earnestness of the people, that from morning until midday "the ears of all the people were attentive unto the book of the law" (2, 3).

The word of God was read distinctly and the sense was given, that the people might understand the reading. And God signified His approval of this return to His word by recording the names of those specially concerned in this work, whether as associated with Ezra in turning to  God in praise on the occasion of the opening of the book, or in actually reading and giving the sense of the word (4-8).

In the remaining portion of the chapter we see the immediate effect of the authority of the word being established over the people. As ever it reaches the conscience and stirs the heart. But conscience work comes first, "All the people wept, when they heard the words of the law" (9). As they listen to the word conscience tells them how far they have departed from its precepts. But if the word exposes the failure of man, it also reveals the faithfulness of the Lord. So that if they rightly weep because of their own failure, they are also encouraged to rejoice in the Lord, for they are told, "the joy of the Lord is your strength" (10-12).

Thus encouraged the people render to the Lord His portion. However great their failure, however much they may have to confess and in due time humble themselves before the Lord, yet their failure must not be made an occasion for depriving the Lord of His portion. Yea, their unfaithfulness only magnifies the more the unchanging faithfulness of the Lord, calling forth His people's praise.

Thus it comes to pass the people keep the feast of tabernacles. This was the last feast of the year, completing the cycle of feasts, and setting forth in type the glorious end of all God's ways with His people by which He will bring them into millennial blessing in spite of their long history of failure.

But not only do the people keep the feast, but they do so in accordance with the word. It was no new thing to keep the feast — the people had done so in a former revival under Ezra (Ezra 3); but not since the days of Joshua had they kept it with booths "according to the ordinance" of the word (18 N. Tr.). And in our day may we not say that though the Lord's supper has been kept all through the dark ages, yet not until a few had been delivered from the captivity of men's religious systems, could it be divested of all the idolatrous ceremonial, and superstitious accretions of men, and once again kept in holy simplicity in the presence of the Lord. It marks a tendency to return to system when the supper begins to be surrounded once more with mystery and ceremonial, or certain chosen persons administer it, in a certain determined order of procedure, even if unwritten.

And just as the Lord's supper takes us on to the coming of the Lord, and yet is a feast of remembrance, so the feast of tabernacles looks on to the day of coming glory, if kept in accordance with the word, and yet is a feast of remembrance recalling how the Lord had led the people through a wilderness journey during which they dwelt in booths.

Keeping the feast according to the word rendered the occasion a very bright testimony in a very dark day, and brings to light a principle of immense encouragement, namely, the darker the day, and the weaker the circumstances, the brighter the testimony rendered by those who obey the word.

It was a dark day in Israel's history when Hezekiah kept his passover. But to find a parallel to Hezekiah's revival we have to go back two hundred and fifty years to the days of Solomon (2 Chron. 30: 26). It was a yet darker day when Josiah kept his passover, and yet so bright was his revival, that even the palmy days of Solomon afforded no such testimony, and we have to go back five hundred years to the days of Samuel the prophet to find a parallel (2 Chron. 35: 18).

But in Nehemiah's day the dispensation was wearing to its end — the darkness was deepening, the circumstances weaker than ever before, and yet owing to the fact that this feeble remnant acted according to the word, the testimony rendered by them was so bright that nothing can be found with which to compare it, throughout the years of the captivity, the long history of the Kings or in the days of the Judges, and to find a parallel we are carried back a thousand years to the days of Joshua the son of Nun (17).

How deeply suggestive and rich with encouragement is this beautiful scene, for the people of God who find themselves in the last dark days of the Church's history on earth. If such will but walk in holy separation from evil, and in obedience to the Word of God, they will find, though the darkness deepens all around, and the weakness of circumstances increase, that the privileges they enjoy, and the little witness they render, will be brighter and purer than through all the long history of failure of the Church in responsibility. Such a witness will find no parallel save in the early days of the Church's history.

THE PEOPLE HUMBLED BEFORE GOD

Nehemiah 9

The return to the word of God, resulted first in the people rendering to the Lord His portion as set forth in the previous chapter. The second result is seen in this chapter in which the people take their true place before God owning their constant failure in the past and their weak condition in the present.

Having exalted the Lord in the feast of Tabernacles, the people realize the inconsistency of maintaining associations unsuited to the Lord. Hence the feast is immediately followed by "separation" and "confession." "The seed of Israel separated themselves from all strangers and stood and confessed their sins" (2). It is still incumbent upon all who name the Name of the Lord to depart from iniquity. But separation, if true, demands confession; for the fact that we have to separate at all, is the proof that we have been in wrong associations, and this wrong calls for confession. Then again confession without separation would be unreal, for how can we continue in the evil that we confess. Hence true separation and honest confession will ever be found together.

But whether the people are ascribing praise to God or humbling themselves because of their failure, all is the outcome of the word of God applied to the conscience, as we are told, "They read in the book of the law of the Lord their God one fourth part of the day; and another fourth part they confessed, and worshipped the Lord their God" (3).

The remaining portion of the chapter presents the confession of the people. It is however prefaced by praise to the Lord. However much the people of God may fail, the Lord remains their unfailing resource. Hence the people did well to "stand up and bless the Lord," who, however much we praise Him, will ever be "above all blessing and praise" (4, 5).

And as the remnant stand up to bless the Lord "with fasting, and with sackclothes, and earth upon them," they are led of God to give utterance to a wonderful sevenfold ascription of praise, which brings God before the soul in the Majesty of His Being and the greatness of His ways. And that such a view of God in His glory and grace, is necessary for true confession is evident. For only as we have God before our souls, can we truly estimate the gravity of our failure.

1st. God is owned as unchanging and eternal. "Thou art the Same, thou alone Jehovah" (6, N. Tr.). Amidst all changes in times, seasons, circumstances. and men, we have in the Lord One who knows no change and will never pass away. As we read in another scripture, "Thou remainest" and "Thou art the Same" (Heb. 1).

2nd. God is owned as the Creator of all. The heaven of heavens and all their host, the earth too and all things that are therein, the seas and all that is therein, are the work of His hands.

3rd. God is owned as the Sustainer of all. All creation is preserved by God and dependent upon God (6).

4th. God is owned as Sovereign. He chooses whom He will. He calls Abram out of Ur, and He changes his name (7).

5th. God is owned as the Giver of unconditional promises to those whom He has called according to His sovereign choice (8).

6th. God is owned as faithful to His word. He performs that which He has promised (8).

7th God is owned in His ways of grace and power by which He delivered His people from Egypt, brought them through the wilderness and established them in the Land (9-15).

Having given God His place, the people review their path in the light of all that God is, and this leads to the confession of their utter failure. They find no good thing to say of themselves. They review their history in the wilderness (16-21); in the Land (22-27); and in captivity to their enemies (28-31). Their failure increased with the passing of time, expressing itself in different forms of evil. But one failure was common to every position — their constant disobedience to the word of God. In the wilderness they hearkened not to Jehovah's commandments, and refused to obey (16). In the Land they were disobedient and cast Jehovah's law behind their backs (26). In bondage to their enemies they hearkened not unto Jehovah's commandments but sinned against His ordinances (29).

Nevertheless in spite of all the failure of the people they recognise that God did not "utterly consume them, nor forsake them." And hence they rightly conclude that God is "a gracious and merciful God" (31). Thus it is they appeal to the mercy of God. Linking up their present sorrowful condition with the past failure, they say, "Let not all the trouble seem little before Thee" (32). But while appealing to the mercy of God they recognise the righteous government of God. "Howbeit," they say, "Thou art just in all that is brought upon us; for Thou hast done right, but we have done wickedly" (33). And all their wickedness they trace back to disobedience to the word. They had not kept the law (34): they had not served Jehovah, but followed their own wills in "wicked works" (35); and as a result they were in "great distress" (36, 37).

THE COVENANT

Nehemiah 9: 38, Nehemiah 10

The people have returned to the word of God. They have gone over their history before God, and discovered that the source of all their present distress lies in their failure to obey the word of God. Having clearly seen and owned their past failure, they seek to provide against its repetition. The means they adopt to accomplish this desirable end, is to enter into a sure covenant, written and sealed (Neh. 9: 38). Nehemiah, twenty-two priests, seventeen Levites, and forty-four chiefs of the people, sign the covenant (Neh. 10: 1-27). By this covenant they bind themselves by a curse and an oath (28, 29).

1st. As to their personal walk, that it should be in obedience to the law of God given by Moses (29).

2nd. As to the nations around, they would maintain a holy separation (30)

3rd. As to Jehovah, they would devotedly render to Him His due by the observance of the Sabbath, the holy days, and the law of the seventh year (31).

4th. As to the house of God, they charge themselves to maintain the service and not forsake the house (32-39).

All this is excellent in its time and season, and the covenant of this chapter is the outcome, and fitting conclusion, of the confession of the previous chapter. As another has said, "'Ceasing to do evil' is to be followed by 'learning to do well.' It is very right, if we have been doing wrong, to begin with confession of the wrong, ere we set ourselves to do the right. But to do the right thing is a due attendant on the confession of the wrong thing. And all this moral comeliness we see here, as we pass from the ninth to the tenth chapter."

Referring to the terms of the covenant, it is significant to notice that while a very prominent place is given to the house of God, there is no mention of the city walls and gates. Why this omission, seeing that the special service of Nehemiah was concerned with the walls and gates? And why, we may ask, is so much made of the house of God? Is it not to insist on the great fact, as another has written, "that the great test of faithfulness was the upkeep of the house, the support of those who ministered it, and the necessary obedience to, and consistency with, the principles of divine order of which the house was ever the reminder and symbol. Yet there was no Presence in the house as there had been of old, and it was only of value in so far as its moral features were maintained. The people within the city and the people without the city, — the whole people — through their signatories, signified their intention to conform to the will of God, and pledged their support to the house rather than to the wall. (To stiffen the wall without regard to the universality and purity of the house would only repeat the sad departure and obduracy of previous years). So families, cattle, fruits, harvests, vintage, were all to contribute from the country to the house, for a recognition of God, and for the support of the priests, Levites, singers and porters."

The realization by this returned remnant that all their prosperity and blessing depended upon the upkeep of the house is very happy, and points the way of spiritual prosperity and blessing for the people of God in our day (Haggai 2: 18, 19). The method however, by which they sought to carry out their obligations, should act as a warning rather than an example to those who live in a day of grace. That the remnant of Nehemiah's day undertake the upkeep of the house by the way of Covenant is in keeping with the dispensation of the law in which they lived, and yet the history of their nation would warn us of the uselessness of man entering into a covenant with God. Did not Israel in their early days make a covenant with disastrous result? After three months of continual failure on their part, and unwearied grace on Jehovah's part, they entered into a covenant at Sinai, saying "All that the Lord hath said we will do" (Ex. 24).

Furthermore after the reign of the wicked Manasseh, there was a revival under Josiah and a return to the word of God. Whereupon the King made a covenant before the Lord to walk after the Lord and to keep His commandments, "And all the people stood to the covenant" (2 Kings 23: 3).

What was the result of these covenants? Israel having entered into a covenant to do all that the Lord had said, immediately set up an idol and apostatised from God. And of the covenant of Josiah's day, we are told by the prophet Jeremiah, that the people turned to the Lord "with falsehood."

With such sad examples before us we can see the futility of men's covenants and that though the people of God may return to the authority of God's word, and judge themselves by it, yet they will not in the future be able to walk according to the word by any efforts of their own.

The people were perfectly sincere and intensely in earnest. But the fact that they had rebuilt the walls, set up the gates, and returned to the word of God, confessing their sins, apparently deceived them into thinking that in the future they would do better than their fathers. Hence in apparent forgetfulness of their own weakness, and carried away by the enthusiasm of the moment, they enter into a covenant for their future good behaviour.

Yet may we not say, when viewing the remnant in the light of the dispensation in which they lived, that they had ground for the course they took? Whether they did, or did not, make a covenant they were under obligation to obey the law. This obligation they accepted by way of a covenant. The light they had would hardly warrant them in taking any other course, even though the futility of covenants had been demonstrated in the history of the nation. For the Christian there can be no excuse. With the warning of Old Testament covenants, and the light of the truth which reveals the believer's place before God as "not under the law, but under grace," how can we rightly revert to a covenant which binds by legal obligation? And yet in our own day, as throughout the Christian period, how often have the people of God bound themselves by covenants. At times sincere people, judging the prevailing low condition among the people of God, have strongly and rightly urged a return to the word of God. And the fact that a few have, in any measure, done so has, at times, deceived them into thinking that they were somewhat better than, or different from, those who have gone before them. The result being they have sought to provide for their future obedience to the word by means of that which, in principle, is a covenant written and sealed. Under the enthusiasm of a fresh movement, they seek to set forth clearly in writing the limits of their fellowship, the terms on which they propose to meet, the method of their reception and the character of their discipline. And this is sent forth subscribed by the names of their leaders. But what is this, in principle, but a covenant signed and sealed, betraying the legality of our hearts which love to have some written charter to fall back upon? The legal mind, however, while intensely sincere, is ever ignorant of its own weakness, and confident in its fancied strength. Herein lies the weakness of all such methods, they make too much of man, and dependence upon his definitions, interpretations and efforts. They make too little of the Lord and dependence upon His wisdom, His direction and His grace.

All who seek to act on the principle of the covenant written and sealed, will find that while it appears very easy, under the influence of a fresh movement, to carry out the agreed terms of fellowship, yet when the first fervour of the movement has passed away, the agreed terms are increasingly ignored, independency and selfwill assert themselves, and disintegration sets in. That such is the case only proves that it is impossible to hold the people of God together by any human formula, however sincerely, carefully and even scripturally devised.

It is not enough to get back to Scripture. We must also have the Lord Himself to guide, and the Holy Spirit to control.

FOURTH DIVISION

The Administration of the City

Nehemiah 11. The Distribution of the People.

Nehemiah 12. The Dedication of the Walls.

Nehemiah 13. The Discipline of the City.

THE DISTRIBUTION OF THE PEOPLE

Nehemiah 11

The subject of Chapter 11 is the distribution of the people in the city and the province. As a result of this distribution Jerusalem is peopled by a certain number of the children of Judah (4-6), and of Benjamin (7-9); a considerable number of priests (10-14); some Levites (15-18); and the porters (19). Then in the province we find the residue of Israel, composed of priests, Levites and Nethinims (20, 21); the children of Judah (25-30); and Benjamin (31-35).

The distribution of the people throughout the Land is important when viewed in connection with the walls and the gates, which form the great subject of the Book of Nehemiah. For this distribution clearly shows that the walls were not erected to confine the people of God on the one hand, or to exclude them on the other. There were children of Judah and Benjamin, priests and Levites dwelling without the walls as well as within, and rightly so according to the ordering of God. We must remember that it was a nation that went into captivity, and not only the citizens of Jerusalem, and it was a remnant of this nation that returned.

To understand the necessity for the walls and gates we must bear in mind that, in the first instance, God delivered a remnant of His people from captivity and brought them back to the Land, under Zerubbabel, in order to build the house of the Lord (Ezra 1: 2, 3). But the house being built, it became a necessity to build the walls and set up the gates to maintain the sanctity of the house of the Lord.

The walls and gates were not erected in order that a few within the walls might claim exclusive right to the house of the Lord, or to exclude those without the walls having access to the house. Had those within put forward any such claim it would not only have been the height of presumption, but would also have been the gravest possible abuse of the walls and gates. It would have been using the walls and gates for the exaltation of themselves, the exclusion of many of the Lord's people from their privileges, and the denial of the rights of the Lord.*

{*In the days of Ezekiel the inhabitants of Jerusalem actually claimed this ultra-exclusive position. They said to "all the house of Israel " "get you far from the Lord: unto us is this land given in possession" (Ezek. 11: 14, 15). Thus it was claimed that those alone within the city possessed the privileges of God's people.

The twofold way in which Jehovah rebukes their assumption — their exclusive and self-satisfied claim — is significant. First the immediate result of this exclusive claim on the part of Jerusalem was that "the glory of the Lord went up from the midst of the city" (23). They lost that which they exclusively claimed, for God will not connect His glory with the spiritual pride and assumption of men Second, as to "all the house of Israel" — the excluded — the Lord says "Yet will I be to them as a little sanctuary in the countries where they shall come" (16). This latter was but a provisional exercise of mercy and compassion (yet none the less real): for God's purpose is to have all His people "in the land of Israel" (17); separate from evil (18); united in heart (19); obedient to the word and in enjoyment of relationship with God (20). Ultimately as we know this purpose will be brought to pass.

So that neither could the inhabitants of Jerusalem lay exclusive claim to the privileges of the presence of the Lord (in fact the Presence departs from them), nor could the people of Jehovah be deprived of that Presence elsewhere when once that first glory had departed from Jerusalem.}

Let us then clearly recognise that the people were brought back to the Land to build the house and that the walls became necessary, when the house was built, in order to maintain its sanctity. Without the walls the house could not be maintained in the holiness that becometh God's house for ever. Without the house the walls would only have enclosed a select company seeking their own exaltation by the exclusion of others. Rightly used the walls maintain the holiness of God's house and thus secure the privileges of God's house for all the people of God. If abused they simply become the badge of a party, and the security of a sect.

Thus the right apprehension of this portion of the Book of Nehemiah is of the deepest importance to those, who, in our day, have been delivered from men's systems, in order to seek, once again, to maintain the principles of God's house. Taking heed to the lessons of the story of this remnant, such would be saved from many pitfalls into which it is very easy to slip. We should indeed realize that without separation from evil it is impossible to maintain the holiness of God's house, but we should also realize the grave danger that exists of abusing the undoubted truth of separation in order to form a select company which excludes many of the people of God, denies the Lord His rights, and in the end loses the very truth of the house of God which a true separation from evil would maintain.

Such is the great lesson we can learn from the distribution of the people. The method of the distribution has also a voice for us, reminding us that if we seek to walk in the light of the house of God we must be prepared, like the remnant in Nehemiah's day, for circumstances of great weakness. The distribution by lot is a witness to this weakness. That such a method was necessary made manifest how small was the number that had returned to God's Land. Already we have learned that "the city was large and great and the people were few therein" (7: 4). And yet, if their numbers were small their zeal for the house of God was great. Thus it came to pass, that those outside the city — "the rest of the people" — in their desire to support the house and the city, resort to casting lots, and in self-denial give up every tenth man to live within the walls; and further express their good will by blessing those "that willingly offered themselves to dwell at Jerusalem."

How different will it be in the coming day of Jerusalem's glory. Then indeed the city will still be "large and great," but no longer will the people be few. In that day the Land will be too narrow by reason of the inhabitants; and of the city, they will say, "The place is too strait for me that I may dwell" (Isa. 49: 14-21). This indeed reminds us (to borrow the thought of another), that reformation, and restoration, and revivals, however bright and blessed, fall far short of the glory that is to come. There had been reformation in the days of the kings; there had been restoration in the days of Ezra and Nehemiah, and these restored saints had enjoyed their revivals, but whether reformation, restoration or revival it was ever in circumstances of outward weakness. Nor is it otherwise to-day. Christendom has also had its reformation; we too have witnessed restoration and revival, but ever in circumstances of weakness, for however wide God's ground may be, it will ever be too narrow for religious flesh; and though the house of God embraces all His people it will ever be but a "few" who will be prepared to walk according to its principles and thus enjoy its privileges.

Well for us if we recognise and accept the circumstances of outward weakness, for then we shall not be diverted from the path of separation because those who take the path are few in number. We shall then walk in the light of the glory that is coming, knowing that if we maintain the truth, and walk in the light of the house of God we are maintaining that which will come into full display in the new heavens and the new earth. There indeed we shall find the tabernacle of God in the beauty of holiness, but the weakness will have passed for ever. The weakness will pass but the house will remain. Does it not encourage and hearten us to remember that what we maintain in weakness will be displayed in glory?

Furthermore may we not say that even the walls and the gates are not permanent? They will indeed be ever necessary while the house of God is in an evil world. But the house will remain when the walls are no longer needed.

It is true the heavenly city has its jasper walls and gates of pearl, for though the city presents the Church of God all glorious, yet it presents the Church in relation to a world in which evil will still exist, even if restrained. But in vision John carries us beyond the millennial day into that fair scene, where all former things are passed away, he sees descending the holy city new Jerusalem. But what he actually sees in the new earth is, not a city, but the dwelling place of God. "Behold," said a great voice out of heaven, "the tabernacle of God is with men." The tabernacle of God is there but the city walls and gates are for ever gone. No walls will be needed where there is no evil to exclude. There will be no more separation for there will be no more sea.

THE DEDICATION OF THE WALLS

Nehemiah 12

In the early part of this chapter (1-26) the Lord distinguishes by name those who were directly occupied in the service of the house of God. It was no small thing in God's sight, in a day of weakness, to maintain the service of the house, and, in the midst of the sorrows of His people, to lead the praise and thanksgiving to Himself. And God has marked His approval by recording the names of the chief priests, the Levites, those who led "the thanksgiving," who kept "the watches," and the porters who kept "the ward at the storehouses of the gates" (8, 9, 24, 25, N. Tr.).

All is now prepared for the dedication of the walls. The record of the completion of the wall is given in Chapter 6. But between the completion and the dedication of the wall there is the account of a series of incidents, which, taken as a whole, present the dedication of all the people. The authority of the word is recovered; in the light of the word the people judge themselves, confessing their sins, and dedicate themselves by covenant to the service of God. Then a certain number devote themselves to the interests of the city and the service of the house.

This dedication of the people, as we may call it, makes way for the dedication of the walls. In view of this dedication the Levites are sought out and brought to Jerusalem; the singers gather themselves together; and the priests and the Levites purify themselves, the people, the gates and the walls (27-30).

Following upon this purification two companies are formed to make the circuit of the walls. These two choirs having gone in procession round the walls, meet in the house of God (40). There they sang aloud, and offered great sacrifices and rejoiced, for God had made them to rejoice with great joy. The women too and the children, who had been associated with the men in the confession of sin, are now associated with them in the songs of praise (41-43).

The dedication of the walls sets forth the appreciation of what God has wrought. The procession round the walls would give the people a comprehensive view of the extent of the city. According to the Psalmist they "walk about Zion, and go round about her"; they "tell the towers thereof"; they "mark ... well the bulwarks" and "consider her palaces." The result is, according to the same Psalm, they turn to the Lord in praise saying "Great is the Lord, and greatly to be praised in the city of our God, in the mountain of His holiness. Beautiful for situation, the joy of the whole earth is mount Zion, in the sides of the north, the city of the great King." Then, as these two choirs meet in the house of God, they can surely take up the words of this Psalm, "We have thought of thy loving-kindness, O God, in the midst of thy temple" (Ps. 48).

Is it not manifest that the dedication of the walls — with the procession round the walls and the meeting of thanksgiving in the house of God — has its answer to-day in the appreciation of the preciousness of the Assembly in the sight of Christ when viewed in all its extent according to the counsels of God? And this appreciation of the Assembly according to the counsels of God calls forth praise and thanksgiving to the Lord. The true appreciation of the Assembly will never lead to the self-satisfaction or exaltation of the Assembly, but turns the Assembly to the One to whom the Assembly belongs, and for whose pleasure and glory the Assembly has been brought into being. If we appreciate the Assembly as viewed according to the counsels of God, it will lead us to say, "Unto Him be glory in the Assembly by Christ Jesus throughout all ages, world without end. Amen." (Eph. 3. 21).

Furthermore we learn from this fine scene inn  Nehemiah's day, that when the Lord gets His portion from His people, the servants of the Lord — those who devote themselves to the service of the Lord, will also get theirs. So we read, "All Israel . . . gave the portions of the singers and the porters, every day his portion" (44-47). If the servants of the Lord are neglected, it is a sure sign that the people of God have but a feeble apprehension of the Assembly and its preciousness to Christ. The more we value the Assembly as seen by Christ, the more we shall esteem it a privilege to fulfil our responsibilities and our privileges in ministering in temporal things to the servants of the Lord who minister to us in spiritual things.

Compared with the number of those who returned from the captivity only a few appeared to have taken part in the dedication of the walls. But those who compassed the walls would have for themselves an enlarged view of the city, and an increased joy in the Lord, and others, though taking no part in the dedication, would in a measure benefit, for we read, "the joy of Jerusalem was heard even afar off" (43). In our days there are those who accept in terms the truth of the Assembly and yet never seem to enter into the truth according to God. They have not walked about Zion, and gone round about her, and marked her bulwarks and considered her palaces. Hence they have known but little what it is to enter into the sanctuary of God and sing His praises. Nevertheless they will benefit by those who do. In the house of Bethany, in the days of our Lord, none had such appreciation of the Lord as Mary, who anointed the feet of the Lord, but others benefited by her act, for "the house was filled with the odour of the ointment."

THE DISCIPLINE OF THE CITY

Nehemiah 13

In the closing chapter we learn that the practical holiness of the city can only be maintained by the exercise of a discipline that deals with the different corruptions as they arise. Nor is it otherwise to-day. Without the exercise of discipline according to the word of God, holiness cannot be maintained in the Assemblies of God's people when once evil has made itself manifest.

The first difficulty the remnant had to meet was the corrupting influence of "the mixed multitude" (1-3). They appear to represent those who in our day would like to stand well with the people of God in the path of separation, and yet maintain their links with corrupt Christendom. In Nehemiah's day there were Israelites on the one hand and Ammonites and Moabites on the other; but there were also "the mixed multitude," a class who were neither definitely Israelites nor heathen, but sought to have links with both. The remnant realized from the word of God that not only the heathen were not to be admitted to the congregation of the Lord, but that they could not tolerate those who maintained links with the heathen — the mixed multitude.

The second difficulty was the corruption of the house of God by a leader (4-9). Eliashib uses his position as priest to further the interest of his friend, and thus introduces among the people of God one who brings into the house of God that which is defiling. Nehemiah deals in a drastic way with this evil, wholly undeterred by the high position of the offender. Nothing can be more solemn than for a leader in the Assembly of God to set aside the principles of God's Assembly to further the interests of a personal friend, and at the same time count upon his position to silence all opposition. Evil of such a character calls indeed for drastic action without respect of persons.

The third trial is neglect of the house of God (10-14). Those who devoted themselves to the service of the house of God were neglected, and hence they were compelled to return to secular work — they "fled every one to his field;" the result being the house of God was forsaken. This appears to have been the direct outcome of the corruption of Eliashib who had introduced, and made provision for, an enemy to the house of God, to the detriment of the true servants of God. Nehemiah is not content with casting out the offender and his defilements, but he re-instates the true servants and sees that provision is made for their need. We too must not be content with excluding those who are false, but must also see that provision is made to maintain the true servants. Moreover it is significant that Nehemiah does not say "Why are the Levites neglected?" as we might expect, but, "Why is the house of God forsaken?" He recognises that the neglect of God's servants is an indication of that which is yet more serious — the neglect of God's house.

The fourth difficulty was the desecration of the Sabbath (15-22). When the house is forsaken the Sabbath will be profaned. Instead of being set apart for Jehovah it was used to further the temporal interests of the people and turned into a common day. And in our day those who neglect God's Assembly will have but slight respect for the Lord's Day. If like Nehemiah we have the Assembly of God at heart we shall see that we shut the gates against all that would divert us from the Lord's service on the Lord's Day (19).

The fifth trial was unfaithfulness to God (23-31). In this particular case it was manifested in the unholy alliances between the people of God and the surrounding nations. In this evil the family of the high priest take a leading part. Again Nehemiah drastically deals with the evil, and thus seeks to maintain the purity of God's people.

It is noticeable that these disciplinary measures deal not only with those within the city, but also with those without (15), and moreover apply to every class. The priests use their holy office to further the interest of the enemy of God (4). The rulers neglect the house of God (11). The nobles take the lead in profaning the Sabbath (17). And the people form unholy alliances (23). But the faithfulness of one man leads to these evils being dealt with in discipline without respect of persons, and thus the holiness of God's house is maintained.

In as much as the disciplinary measures relate to all that had returned to God's Land, and not simply to the dwellers in Jerusalem, it becomes clear they take for granted that the interest of every Israelite is identified with the prosperity of the house; and further that the dwellers in the province are as necessary for the upkeep of the house as those who dwelt within the city. The priests and Levites within the walls may be more directly concerned with the service of the house, but the story makes it abundantly clear that those within the walls were dependent upon those without for their daily food. The picture presents a people united in the upkeep of a house, which is surrounded by city walls to maintain its holy character.

It will also be noticed that in the main the evils dealt with are those which the people had, but a short while before, bound themselves, by a covenant with oath and curse, to avoid. How soon they have to 'prove their own weakness, and in consequence, the weakness of the law to either improve or restrain the flesh. For the moment these evils are dealt with through the faithfulness of one man. But with the passing of Nehemiah these evils will re-assert themselves until in the days of Malachi they characterise the mass, and the only hope left for the godly is the coming of the Lord. The remnant of Malachi's day feared the Lord and thought upon His Name, and so we may surely say they surrendered no principle of the house of God, but they made no covenant to maintain the integrity of the house. For them there was no call to make provision for their future good conduct, for they looked to the Son of righteousness to arise with healing in His wings. All behind them was failure, all around them corruption, but all before them glory.

CONCLUDING REMARKS

In closing this brief outline of the Book of Nehemiah a few additional remarks, as to its application to present day conditions, may not be out of place.

In regard to Israel it was God's purpose to have His house in the city of Jerusalem, in the midst of a people dwelling in His Land. Connected with this purpose are three important principles. With the house there is the thought of God dwelling; with the city God ruling; and with the Nation and the Land God blessing. Where God dwells there God must rule; and when God rules, God blesses. It is thus God's purpose to dwell in the midst of a redeemed people, ruling over them for their blessing. This purpose will be realised in a day to come.

The Book of Nehemiah presents the story of a remnant of the nation acting in the light of God's original purpose for the whole nation, while waiting for the future fulfilment in the Millennial day.

To-day the "material" in Israel has its "spiritual" counterpart in the Assembly of God. We know that the Assembly of God is presented as the house of God (1 Tim. 3: 3); and as the city of the living God (Heb. 12: 22; Rev. 21.). Moreover believers are viewed as "an holy nation" (1 Peter 2: 9). So that again, we may say, it is God's thought to dwell in the midst of a redeemed people, ruling them for their blessing. God's purpose for the Assembly will be fully realised in the heavenly Jerusalem, as it will be for Israel in the earthly Jerusalem.

With the truth before us we are able to realize how far Christendom has departed from God's purpose for His Assembly. Instead of God dwelling in the midst of a redeemed people, and ruling for their blessing we see a vast religious system in which every principle of God is set aside. It has its most pronounced expression in a great ecclesiastical organisation (composed, for the most part of unregenerate professors of Christianity instead of the redeemed), which, in place of being the habitation of God, will shortly become "the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird" (Rev. 18: 2). Moreover its rule, instead of being a blessing to man, has corrupted the earth and persecuted the saints (Rev. 16: 18; Rev. 17: 24; Rev. 19: 2).

Further we see that the vast majority of God's people have been taken captive in this great Babylonish system, though, by the grace of God, a few have been set free by having their eyes opened to see the truth of God's Assembly as the house of God. The latter have sought to walk in the truth of God's original thought for the Assembly while waiting for its full realisation in glory.

Such, like the remnant in Nehemiah's day, find themselves in circumstances of great weakness, faced with opposition and difficulties, and beset with snares. In the face of all difficulties they seek to maintain the holiness of God's house, the rule of the city, and the blessing of God's people. However the maintenance of the principles of God's house would be their first charge; administration, or rule, would follow, and, if rightly used, would be directly under the influence of the house and in harmony with its character and order; therefore for the blessing of God's people.

It was thus In the Days of Ezra and Nehemiah. The revival of the house under Zerubbabel and others, and the restitution of its order through Ezra, was the first care of the remnant. Later the house was encircled by the city walls, and administration, or rule established in relation to the house. From the first the house was always accessible to every Israelite from every part of the Land, always supposing title and moral suitability, and conformity to the ordinances of the house. There was no question of its being restricted to the few actually dwelling within the city walls. If such had been the case it would have been a grave misuse of the walls, and have falsified the true character of the house by limiting its privileges to a select and self-constituted company.

On the other hand to ignore administration, or rule, consistent with the order and sanctity of the house, would be equally serious, leading to every man doing what is right in his own eyes; the failure to maintain the holiness of God's house; and the loss of blessing to the people.

Thus we are warned that the holiness of God's house and the blessing of God's people, can be equally lost either by ultra-exclusivism on the one hand or latitudinarianism on the other.

If we desire to know God's mind for the moment in which we live, we shall do well to go over these themes with God, remembering that, while "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness," yet certain scriptures have a very definite message for a day of ruin. Of such scriptures none, perhaps, have a more important place than the Book of Nehemiah in the Old Testament and the 2nd Epistle to Timothy in the New. May God give us grace to diligently seek His mind, in His word, and unreservedly submit to it. Thus only shall we be able to hold fast that which we have that no man take our crown.

Psalms

The Psalms

Hamilton Smith

Book 1

Psalm  1

Psalm  2

Psalm  3

Psalm  4

Psalm  5

Psalm  6

Psalm  7

Psalm  8

Psalm  9

Psalm 10

Psalm 11

Psalm 12

Psalm 13

Psalm 14

Psalm 15

Psalm 16

Psalm 17

Psalm 18

Psalm 19

Psalm 20

Psalm 21

Psalm 22

Psalm 23

Psalm 24

Psalm 25

Psalm 26

Psalm 27

Psalm 28

Psalm 29

Psalm 30

Psalm 31

Psalm 32

Psalm 33

Psalm 34

Psalm 35

Psalm 36

Psalm 37

Psalm 38

Psalm 39

Psalm 40

Psalm 41

Book 2

Psalm 42

Psalm 43

Psalm 44

Psalm 45

Psalm 46

Psalm 47

Psalm 48

Psalm 49

Psalm 50

Psalm 51

Psalm 52

Psalm 53

Psalm 54

Psalm 55

Psalm 56

Psalm 57

Psalm 58

Psalm 59

Psalm 60

Psalm 61

Psalm 62

Psalm 63

Psalm 64

Psalm 65

Psalm 66

Psalm 67

Psalm 68

Psalm 69

Psalm 70

Psalm 71

Psalm 72

Book 3

Psalm 73

Psalm 74

Psalm 75

Psalm 76

Psalm 77

Psalm 78

Psalm 79

Psalm 80

Psalm 81

Psalm 82

Psalm 83

Psalm 84

Psalm 85

Psalm 86

Psalm 87

Psalm 88

Psalm 89

Book 4

Psalm 90

Psalm 91

Psalm 92

Psalm 93

Psalm 94

Psalm 95

Psalm 96

Psalm 97

Psalm 98

Psalm 99

Psalm 100

Psalm 101

Psalm 102

Psalm 103

Psalm 104

Psalm 105

Psalm 106

Book 5

Psalm 107

Psalm 108

Psalm 109

Psalm 110

Psalm 111

Psalm 112

Psalm 113

Psalm 114

Psalm 115

Psalm 116

Psalm 117

Psalm 118

Psalm 119

Psalm 120

Psalm 121

Psalm 122

Psalm 123

Psalm 124

Psalm 125

Psalm 126

Psalm 127

Psalm 128

Psalm 129

Psalm 130

Psalm 131

Psalm 132

Psalm 133

Psalm 134

Psalm 135

Psalm 136

Psalm 137

Psalm 138

Psalm 139

Psalm 140

Psalm 141

Psalm 142

Psalm 143

Psalm 144

Psalm 145

Psalm 146

Psalm 147

Psalm 148

Psalm 149

Psalm 150

ISBN 0-88172-199-9

Believers Bookshelf Inc.

5205 Regional Road #81, Unit #3 Beamsville, Ont. L0R 1B3 Canada

P. O. Box 261, Sunbury, Pennsylvania 17801 USA

Preface

Like many young believers, I had difficulty in understanding the Psalms. On the one hand there was so much pastoral language and on the other, many calls for vengeance. I was greatly helped by J. N. Darby's introduction to the Psalms in his Synopsis of the Books of the Bible. Darby explained that the Psalms “express the feelings, not only of the people of God, but often...those of the Lord Himself.” However, “a maturer spiritual judgment is required to judge rightly of the true bearing and application of the Psalms than for other parts of Scripture; because we must be able to understand what dispensationally gives rise to them, and judge of the true place before God of those whose souls' wants are expressed,” and this is often “difficult as the circumstances, state, and relationship with God, of the people whose feelings they express are not those in which we find ourselves.” This helps us understand how “They teach us thus that Christ entered into the full depths of suffering which made Him the vessel of sympathizing grace with those who had to pass through” the sufferings.

Those two features, the pre-eminence of Christ in many of the Psalms, especially His entering into the sufferings of others, and the dispensational import characterize this book on the Psalms by Hamilton Smith. In many ways, this is an unique volume with its clear teaching of the prophetic aspect of the book while at the same time including the practical lessons of piety which are essential for God's people in any age. Smith always brings out the moral beauty and suffering unique to the Lord Jesus Christ.

Hamilton Smith is a beloved English expositor of the Scriptures who died in 1943. He wrote on many different portions of the Bible but is probably best known for his character studies of Abraham, Elijah, Elisha, Joseph, and Ruth which have been published in several languages. Those familiar with his style will value his terse, pithy language in this book. One of his effective teaching methods is short, profound comparisons and contrasts. In this book, he helpfully expounds on the many quotations on the Psalms in the New Testament. For these reasons, I can recommend this volume especially to young Christians who are studying the Psalms.

Scripture quotations are from the King James Version. Those marked “JND” are from the Darby translation of the Bible.

Believers Bookshelf is thankful to be able to publish the first complete edition of the Psalms by Hamilton Smith. We are indebted to the John Rylands University Library of Manchester for providing a copy of the original manuscript. Portions of Psalms 1 through 105 appeared in the British periodical “Precious Things” from 1957 (volume 1) through 1962 (volume 7).

May this volume provide the reader with a greater understanding of the Psalms and of the empathy and sufferings of the Lord Jesus Christ and His glory.

Lytton J. Musselman

Norfolk, Virginia

U.S.A.

April 1992

PSALM 1

The godly man in the midst of an ungodly world, waiting for the government of God to deal with the wicked, and bring the righteous into blessing.

The moral character of the man who will inherit earthly blessing through the government of God.

The psalm sets forth principles that are true of those who fear God at any period during the rejection of Christ. Nevertheless, in its strict interpretation, the psalm has in view the godly Jewish remnant who find themselves in the midst of a nation in public revolt against God and His Anointed. It sets forth the moral traits of this godly remnant, and the governmental dealings of God, by which the wicked will be judged, and the godly established in blessing upon the earth. This moral character was seen in all its perfection in Christ Himself, who identified Himself with the godly remnant of the Jews. Thus, while the psalm does not refer to Christ personally, it presents Christ morally.

(v. 1) The ungodly are viewed as in the ascendant. They have their counsels; their way of carrying out their plans; and they sit at ease in the place of power, scornful of the authority of God. In such circumstances we have depicted the outer life, the inner life, and the prosperity of the godly man. His outer life is marked by complete separation from the world around. He has no part in its counsels, its ways, or its godless ease.

(v. 2) His separation, however, is not merely outward and formal; it is accompanied by an inner life of devotedness to God. His delight is in the law of the Lord; and the Word that he delights in becomes the subject of his meditation day and night.

(v. 3) Further, his life is one of dependence upon the unfailing sources of supply in God like a tree drawing its sustenance from the rivers of water. Moreover, this separation from evil, devotedness to God, and dependence upon God, leads to a fruitful life. It develops a beautiful character that is fruit in the sight of God. Further, before man, his profession of godliness, set forth by the “leaf,” is not marred, or withered, by any inconsistencies. Finally, he is blessed in all that he does.

(vv. 4-5) It is far otherwise with the ungodly. They may appear to be established in the place of authority, sitting at their ease. Nevertheless, in the government of God they will be driven away like the chaff before the wind. For the present the wicked may prosper, and the godly suffer, and thus the government of God may appear to have failed. This manifests the important principles that, for the full display of God's holy government, whether in blessing the godly, or dealing with the wicked, we must await God's intervention in judgment in the day to come. Then it will be seen that the ungodly will not stand in the judgment; whereas the godly will be established and come into display, and blessing, in the congregation of the righteous.

(v. 6) In the meantime the godly soul has the comfort of the secret approbation of the Lord. For the Lord knoweth the way of the righteous, and that which the Lord approves will abide — all other will perish.

PSALM 2

The counsels of God as to the Messiah, rejected of men, yet, appointed of God to carry out His government, whereby the wicked will be judged and believers brought into blessing.

The counsels of God as to the Messiah, made known by decree, and fulfilled by power, in spite of the counsels of men. “The vanity of resisting Him, and the blessedness of trusting Him.”

(vv. 1-3) The psalm opens by presenting a world in revolt against the authority of God. The nations are seen in a state of “tumultuous agitation” in opposition to God and to Christ, vainly seeking to throw off divine authority and restraint. They say, “Let us break their bands asunder, and cast away their cords from us.” Men seek to banish all public recognition of God in order to pursue their lusts which, conscience tells them, will not bear the light of God. The Spirit of God in Acts 4: 26-27, applies this Scripture to the rejection of Christ by “the Gentiles, and the people of Israel.” This confederacy against God and Christ was formed at the Cross; it is still the principle that governs the world; it will be fully developed and meet its due judgment after the removal of the church to heaven.

(vv. 4-6) From a world in revolt we pass to the calm of heaven to learn God's thoughts of man's vain efforts. The great men of the earth — its political leaders, its scientists, its philosophers — may combine to cast off all recognition of God, but, unmoved by all their efforts the Christ of God “sitteth in the heavens,” and holds man's revolt in derision. Men rage on earth; God laughs in heaven. Human ideas are employed to convey to us heaven's contempt of man's folly.

Moreover, God not only holds these efforts of men in derision, but the time is coming when God will “speak to them in his anger.” For long ages God has been speaking in grace, and keeping silent in the presence of man's rebellion against His authority. God, however, has not been indifferent to “all their hard speeches which ungodly sinners have spoken against Him.” The silence of God is going to be broken, and when God speaks it will be in anger, manifesting “His fierce displeasure and men will be silent in terror.”

Further God's counsels for the One that man has rejected will surely be fulfilled. In spite of all that men say, or do, God has set His King upon His holy hill of Zion. So surely will God's counsels prevail that He can speak of them as if already accomplished — ”I have set my King upon my holy hill.” Divine power accomplishes divine counsels. Rebellious man will come under judgment, and God's Anointed will reign.

(vv. 7-9) In these verses we are permitted to hear the King speaking as He declares the decree of God concerning Himself. The decree tells us the glory of His Person, the extent of His inheritance, and the greatness of His power. He is the One born in time — “to-day,” and as such owned by Jehovah, as Son of God. This is not His eternal Sonship, but rather His relationship to God as Man begotten in time, by divine generation. Man said, “Is not this the carpenter, the son of Mary?” God says, “That holy thing which shall be born of thee shall be called the Son of God.”

The decree then passes from the glory of His Person to speak of the greatness of His Kingdom. Men reject the claims of Christ in order to claim the inheritance for themselves (Mark 12: 7). They act as if the earth was at their disposal. In their vanity they leave out both God and the devil. They forget that though the devil for a time may be permitted to give the kingdoms of this world to whom he will (Luke 4: 5-6), yet God has kept the ultimate disposal of this world in His own hands; and that Christ has only to ask, and God will give Him the nations for an inheritance, and the ends of the earth for a possession.

Finally the decree warns us of the resistless power with which Christ will root out of His Kingdom all things that offend. The kingdoms of man will be broken, like a potter's vessel dashed in pieces, beyond all possibility of reconstruction.

(vv. 10-12) Founded on the warnings of the decree, there is an appeal to the great ones of the earth. Before Christ comes forth to reign in righteousness the nations are invited to submit to Christ, and be reconciled to the Son lest they perish when His anger is kindled but a little. Judgment indeed is coming for the nations, but there will be those amongst them who will put their trust in the Lord. Such will be blest.

While it is true that the Spirit of God applies the first three verses to man's rejection of Christ at the Cross, the full development of this rejection is yet future. Again heaven's derision over earth's vain efforts to cast off the claims of God does not express God's present attitude towards the world. Nor is the appeal to submit to the King the gospel that is preached today. For its complete fulfillment the psalm looks on to the day when the true Church of God has been removed from earth. Then the nations will combine to cast off the authority of God, and heaven will hold their efforts in derision. Then, too, the gospel of the Kingdom will be proclaimed before the judgment falls upon the nations. Those who receive this gospel will be preserved for millennial blessing (Rev. 14: 6-7).

PSALM 3

Confidence in the presence of enemies as the result of faith in God, when outwardly all is against the soul.

Confidence in God when outwardly all is against the soul; when the enemy is in power, and apparently there is no help in God.

(vv. 1-2) In Psalm 2, the world takes counsel “against the Lord;” in this psalm the godly man says, “Many are they that rise up rise up against me.” Enemies on every hand, with no public intervention from God on behalf of the godly, become the occasion for the enemy to say, “There is no help for him in God.”

(v. 3) In spite of outward appearances, faith sees that the Lord is a shield for the godly; his glory, the One in whom he boasts; and who, in due time, will lift up his head, though for the moment the enemy seems to triumph (Ps. 27: 5-6; Ps. 110: 7).

(vv. 4-6) Having this simple faith the soul confides in Jehovah — cries to the Lord, and is heard. The result being he can lie down and sleep though the circumstances are unaltered. Moreover he can awake and face ten thousands of opposers and not be afraid.

(vv. 7-8) He looks to the Lord to arise and act on his behalf, anticipating the time when all his enemies will be set aside in judgment, and the Lord's people reach their final blessing.

The experiences of the soul, and the desires expressed, clearly show that, primarily, the psalm contemplates a godly Jew who is waiting for the earthly and millennial blessing, which will be reached through the judgment of the living nations. The Christian, whose blessings are heavenly, looks to reach his full and final blessing, not through the judgment of his enemies, but by the coming of the Lord to take him to heaven.

There are, however, principles in the psalm which can well be used by the Christian in meeting troubles, while passing through a world from which Christ is absent. There are times when we are called to face not single trials but many. The troublers and the troubles are “increased.” In the presence of troubles, whether single or multiplied, the believer can find in the Lord his “shield.” This defensive piece of armor is held between a man and his enemy. Blessed when faith realizes that God is between ourselves and all our troubles. It matters not then if the enemy be multiplied to “ten thousands of people.” Be it a question of ourselves and the enemy, one is too strong for us: if it is a question of God and the enemy it matters not if it is one or ten thousand against us.

The One who is our shield against the enemy becomes a resource for ourselves. As we avail ourselves of this great resource — as we cast our cares upon the Lord, He fills our hearts with His peace. The effect of prayer is not necessarily to change our circumstances, but to change ourselves. In place of being distressed and distracted we are kept in peace and sustained in the trial (Phil. 4: 6-7). This is blessedly seen in the experiences of the psalmist. In the midst of his trials he cries to the Lord, has the consciousness of being heard, with the result, that, though the trials continue as before, he is kept in peace; he sleeps and is sustained; he awakes to the full consciousness of the trial but can face it without fear.

PSALM 4

Confidence in the presence of enemies as the result of conscious integrity, and the experience of God's mercy.

Confidence in God, in the presence of enemies, flowing from the consciousness of integrity, and the experience of God's mercy in former troubles.

(v. 1) The psalm opens with a prayer that expresses the confidence of the soul in God. Conscious of a walk in separation from surrounding evil, the psalmist can appeal to God as One who knows the righteousness of his walk, and who is, at the same time, the source of his righteousness. Moreover his confidence in God flows from the knowledge of God's mercy proved in former trials. Experience had taught the psalmist that seasons of pressure had been occasions of soul-enlargement. Thus the soul is encouraged to look for God's mercy in present trials.

(vv. 2-5) Having stayed his soul in God, the psalmist turns, with appeals and warnings, to the ungodly. The expression “sons of men” indicates men of high degree, and alludes to the great ones of the earth who have rejected God's Anointed (Ps. 2: 2). The King was Israel's distinctive glory. In rejecting the King, the sons of men had turned the glory of the godly remnant into shame. As a result the nation was given over to vanity and a lie. Their own counsels and ways would prove but empty deceptions. The rejection of God's Anointed leads to the strong delusion under the man of sin (2 Thess. 2).

Further they are warned that in opposing the godly, they are setting themselves against those whom the Lord has set apart for Himself, and whose prayer the Lord would hear.

Finally they are warned to “Tremble and sin not” (JND). Let them tremble before a righteous God and forsake their sins. Let the loneliness of the night watches be an occasion for self-judgment. And having repented of their evil let them offer sacrifices of righteousness, and put their trust in the Lord.

(vv. 6-8) The psalmist closes by unburdening his soul before the Lord. Looking at the prevailing evil and the apparent prosperity of the wicked, many would be tempted to say, “Who will shew us any good?” Faith, however, sees that the favour of God — the light of His countenance — enjoyed by a suffering remnant, is far better than the outward prosperity of the wicked. The favour of God brings gladness into the heart which far exceeds the enjoyment of temporal blessings. In the enjoyment of this favour the soul can lie down in peace and security, untroubled by over-anxiety as to the evil of the world. The enemy, as in the last psalm, may number ten thousands, but “Jehovah, alone” can make the godly dwell in safety (JND).

Prophetically the psalm looks on to the circumstances described in Psalm 2 — the future apostasy against God and Christ — and describes the experiences of the separate man of Psalm 1 (cp. Ps. 1: 1-2 with Ps. 4: 3-4). Practically the principles of the psalm hold good for the Christian in passing through a vain world where evil is in the ascendant in that which professes the Name of Christ on the earth. When “evil men and seducers...wax worse and worse,” unless confidence in God is sustained, the believer may be tempted to say, “Who will show us any good?” The way this confidence is preserved is very blessedly set forth in the psalm, so that the soul may learn, in the midst of failure on every hand, God has set apart the godly for Himself; He hears their cry; and He alone is able to sustain the soul.

PSALM 5

Confidence in God, based on the knowledge of His righteous government, and immutable character.

An appeal to God, based on God's righteous government, and immutable character, to execute judgment upon the wicked, that the godly may enter upon their blessing.

(vv. 1-3) The psalm opens with an expression of the soul's daily dependence upon God. “In the morning will I direct my prayer unto thee, and look up.” The appeal to God as “my King” involves the government of God, even as “my God” suggests the character of God.

(vv. 4-10) In the prayer that follows there passes before the soul the character of God (4-6); and need of the godly (7-8); and the evil of the ungodly (9-10).

The psalmist thinks first of God, for his prayer is based on the fact that the righteous character of God makes it impossible for God to pass over sin, and the government of God demands that God should judge the wicked. God's character is such that He cannot take pleasure in wickedness, or allow evil to exist in His presence: hence in God's government the man that does evil must come under judgment, and the abhorrence of God (4-6).

As for the godly man, the psalmist recognizes that he can only enter into God's house — the presence of God — on the ground of mercy. Nevertheless, in the presence of his enemies, he looks to God to lead him in righteousness, and that God's way may be made plain before his face (7-8).

The ungodly are marked by corruption before men and rebellion toward God. Flattery is on their tongues; rebellion is in their hearts. The godly man looks to God to execute judgment upon them (9-10).

(vv. 11-12) The judgment of the wicked will be followed by the blessing of those who trust in God. In the meantime the favour of the Lord is a shield for the godly.

The psalm clearly indicates the distinct character of the earthly blessing of the godly Jew, in contrast to the heavenly blessings of the Christian. The Jew, having his portion on the earth, “looks for the removal of the violent and deceitful man, in order for his own comfort and rest. Not so the Christian. He leaves the violent man here and goes to heaven” (JND). This accounts for the prayer for judgment upon enemies found in this psalm, and many others. The Christian is to pray for his enemies. The psalm, therefore, does not present Christian experience, though the righteous character of God, and the principles of His government, set forth in the psalm ever remain true.

PSALM 6

The exercises of a godly soul who identifies himself with the chastisement that has come upon God's people; though, by humbling himself, he shows his moral separation from the nation.

(v. 1) In the previous psalm the godly soul had owned that God had no pleasure in wickedness; now he recognizes that the nation has incurred the “anger” and “displeasure” of the Lord. While bowing under the rebukes and chastenings of the Lord, so justly incurred, he deprecates the Lord's displeasure and seeks His favour. The following verses give the soul's experiences in reaching the sunshine of God's favour.

(vv. 2-3) Having owned God's righteous dealings in chastisement, the soul pleads for God's intervention, first, on the ground of mercy, and, second, on the ground that God cannot be indifferent to the distress of His own, He will put a limit to this distress. Therefore faith can ask, “O Lord, how long?”

(vv. 4-5) With increasing confidence the soul looks to the Lord to return in blessing, and deliver his soul from going down into death and the grave, that he might live on the earth for the praise of the Lord.

(vv. 6-7) Though submitting to the chastening of the Lord, the soul realizes that the unrepentant mass of the nation is opposed to him as his enemies. To stand alone in the midst of an opposing nation, as Jeremiah in his day, causes the soul acute anguish.

(vv. 8-10) Through these exercises the soul reaches the sense of the personal favour of the Lord. He realizes that the Lord is not unmindful of his tears; has heard his supplications; and received his prayer. This, however, he foresees will involve the shame and defeat of his enemies.

The exercises of this godly soul while prophetically setting forth the experience of the remnant in the midst of the guilty nation of the Jews in a day to come, has a bright expression in the remnant who submitted to the baptism of John the Baptist. There, too, the Lord, by identifying Himself with the remnant, owned that the nation was under the rebuke and chastening of the Lord. Immediately the heavens are opened and the Father's voice expresses His infinite delight in the Lord. The repentant remnant, identified with Christ, enjoy this favour and escape the displeasure that rests upon the nation.

The principle of owning the chastisement of God's people, and casting ourselves upon the mercy of God, is right in any day of failure; and yet the experience of the psalm is clearly that of an earthly saint. The Christian looks for his blessing in resurrection, beyond death, in a heavenly scene. The psalmist looks for blessing on earth without going into death.

PSALM 7

The confidence of a godly man that commits the keeping of his soul to God, when suffering persecution for righteousness sake.

(vv. 1-2) The confidence of the soul in God when persecuted by an enemy that, blinded by hatred, acts in violence, without mercy and reason, like a lion.

(vv. 3-5) The expression of the soul's conscious integrity, and more, the consciousness of going beyond the requirements of righteousness by showing kindness to those who, without cause, were his enemies.

(vv. 6-7) Basing his appeal on the knowledge that God has commanded judgment for the wicked, the soul pleads that the time is ripe for God to act against the raging of His enemies, and for the sake of God's persecuted people. In result Jehovah would dwell in the midst of a praising people.

(vv. 8-9) The judgment of evil will establish the reign of righteousness among a people who will not be merely outwardly righteous, but morally in accord with the righteous God who “trieth the hearts and reins.” The soul longs for the reign of the wicked to come to an end, and that the righteous man may be established.

(vv. 10-16) While waiting in the midst of abounding evil for the intervention of God, the godly soul is sustained by the knowledge of the character of God and His governmental dealings. God saves the upright in heart; God is a righteous judge; so far from being indifferent to evil, God is angry with the wicked every day. God gives space for repentance, but if the wicked “turn not,” the sword of judgment is ready for its work in regard to the one who labours with iniquity, who conceives mischief, and utters that which is false. In the government of God the one that devises mischief will fall into the pit that he has dug for others.

(v. 17) The intervention of God in judgment upon the wicked will turn the prayer of the godly into praise.

In Psalm 6 there is the recognition of God's chastisement and, therefore, the appeal to the mercy of God. In this psalm it is suffering for well-doing, and hence the appeal is to the righteousness of God. Prophetically it sets forth the experience of the godly Jew under the persecution of Antichrist, who is distinctly in view in verses 14 to 16. Christ is the only One who in perfection suffered for well doing — ”Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed Himself to him that judgeth righteously.” (1 Peter 2: 22-23). The Christian is called to suffer for well-doing, and thus have the sympathy of Christ even as the Jewish remnant will in a day to come. Thus the Christian can in like circumstances take up the confidence expressed in the psalm, without using the call for judgment upon his enemies (1 Peter 4: 19).

PSALM 8

The psalmist, representing the godly remnant in Israel, anticipatively celebrates the universal dominion that God has counselled for the One that Israel rejected as their King.

The second psalm sets forth the rejection of God's anointed King and declares, that though rejected, He will lose none of His glories as the King. In God's time He will be established as King in Zion. Psalm 8, however, tells us that God has yet wider glories for His Anointed; and that the rejection of Christ as King, by Israel, becomes the occasion of disclosing to us these greater glories. Not only will He be King in Zion but His dominion will extend to “all the earth”; yea, His glory will exceed the glories of earth; it will be set above the heavens.

(vv. 1-2) The remnant anticipate the praise that will flow to their anointed King when He enters upon His wider glories as Son of Man. The praise commences with the despised remnant, figured by babes and sucklings. God takes up the praises of the weak and despised to still all opposition to Christ, whether coming from adversaries within the land, the enemy without, or from the malice of Satan-the-Avenger (JND).

(vv. 3-9) The remainder of the psalm reveals, and exalts, the glories of the One who is going to reign over the whole earth as the Son of Man.

His glory is unfolded by contrasting the Son of Man with mortal man. Compared with the vast stellar universe (lit. 'feeble,' 'mortal man') man is very insignificant. Compared, however, with Christ — the Son of Man — creation becomes very small, for He is set over all the works of God's hands, and all is put into subjection to Him. It will not be with the Son of Man as with others who may be exalted to a place of authority, and yet those under them continually in rebellion and in subjection. The Son of Man will not only have dominion over all, but all will be perfectly subject to Him. Compared, too, with the angels, the Son of Man has a glory that exceeds the angels. It is true that for the suffering of death He was made a little lower than the angels but, in result, He is crowned with glory and honour far above angels. Thus when other names are forgotten His Name will be excellent in all the earth.

PSALM 9

A prophetic forecast of the effects of the coming of Christ to vindicate His rights, execute judgment upon the wicked, deliver His people and establish His reign in righteousness over the earth.

In the first eight psalms we have presented the principles of God's government (Ps. 1): the counsels of God as to His Anointed — the Messiah (Ps. 2), a world that has rejected God's Anointed, and ignores His government, with the consequent exercises of the godly (Ps. 3-7), until the day of Christ's glory as the Son of Man (Ps. 8).

The principles of God's government being established, we are permitted to see in Psalms 9 and 10 the circumstances in which the godly remnant will be found under the oppression of Antichrist and the godless nations, during the time immediately preceding the coming of Christ to reign.

(vv. 1-2) The godly Jew anticipating the deliverance from all his enemies by the brightness of the Lord's coming, recounts the marvelous works of the Lord, and celebrates the praise of Jehovah as the Most High.

(v. 3) The blessings of the psalm are introduced by the presence of the Lord, and the brightness of His coming in glory. In the days of His humiliation His enemies “went backward and fell to the ground” in His presence; in the day of His coming glory they will not only stumble at His presence, but will stumble and perish.

All that follows in the psalm is the result of Christ's presence. “Thy presence” is the key to the psalm.

(v. 4) The first effect of the presence of the Lord will be to vindicate the godly and maintain their cause. The temporary progress and triumph of evil, whether at the Cross, or during the absence of Christ, or, in a supreme degree, during the last days, might give the impression that God is either indifferent to evil, or powerless to stay its course. The presence of Christ in glory, and the consequent destruction of His enemies, will make it apparent that God has not been indifferent to the way men have treated Christ and those who are His. The remnant not only express what is true for themselves, but what is true of Christ, when they say, “Thou hast maintained my right and my cause.”

(vv. 5-6) Further effects of the presence of Christ will be the rebuking of the nations and the destruction of Antichrist. The word “wicked” in verse 5 and verse 16 is in the singular and refers to Antichrist, the enemy whose destruction will come to a perpetual end.

(vv. 7-10) Antichrist destroyed, and his reign over, the reign of Christ will be established. His reign will be a rule of righteousness for the whole world. The oppressed will find a refuge in Christ. Those who trust in the Lord, and seek Him, will find they are not forsaken.

(v. 11) Furthermore, the coming of Christ will call forth praise to the Lord in Zion, and a testimony to the Lord among the nations.

(vv. 12-14) This praise and testimony will be rendered by the persecuted and afflicted remnant, to whom the Lord will show mercy in lifting them up from the gates of death to show forth the praise of the Lord in the gates of Zion.

(vv. 15-17) In contrast to the godly, who are raised up for blessing, the nations sink down in the pit they have made. By their rebellion against Christ they have sealed their doom, and the God to whom they refused to be reconciled is made known through judgment. Antichrist (the “wicked” of verse 16) and the nations that follow Antichrist (the “wicked” of verse 17) are turned into Sheol together with all the nations (those outside the sphere of Antichrist) that forget God.

(v. 18) The nations may forget God, but God will not forget the needy and the poor among the nations; their deliverance will be involved in the destruction of the wicked.

(vv. 19-20) In view of the deliverance of the godly the cry goes up for the Lord to arise and act in judgment.

PSALM 10

The expression of confidence in God on the part of the Jewish remnant in the time of their greatest distress, under the reign of Antichrist.

Prophetically the psalm presents the position of the godly Jew in the land of Israel, in the midst of an apostate nation, under the rule of Antichrist at the close of the age.

(v. 1) The distress of the remnant is occasioned, not only by the wickedness of Antichrist rising to its height, but also by the fact that, when it does so, he appears to prosper exceedingly while the godly are allowed to suffer. Moreover, God apparently hides His face as if alike indifferent to the prosperity of the wicked and the suffering of the godly.

(vv. 2-11) A description of the wicked man, his evil and his prosperity. The word “wicked” throughout this passage is in the singular. The use of the singular would show that the description given is characteristic of any wicked man, though doubtless it will have its full expression in one man — the Antichrist. Thus the passage is a description of the character of the Antichrist, without being a distinct prophecy of him personally.

(1) His attitude towards men. The wicked persecutes the poor man that fears God. On the other hand he blesses the covetous man that the Lord abhors. (vv. 2-3).

(2) His attitude toward God. He has no fear of God; God is not in all his thoughts. (v. 4).

(3) His ways are without conscience of right or wrong. God's judgments as to right and wrong are far above out of his sight. (v. 5).

(4) His success over all his enemies leads him to imagine that he carries a charmed life, so that he will never be moved or come into adversity. (v. 6).

(5) His language is marked by violence, deceit and vanity. (v. 7).

(6) His acts are marked by craft, behind which there lurks the violence of a beast. His victims are the godly — the innocent and the poor. (vv. 8-10).

(7) His triumph over all these enemies, and the apparently defenceless people of God, deceive him into thinking that “God hath forgotten: he hideth his face: he will never see it” (v. 11).

(vv. 12-15) The faith of the godly in this terrible trial. They appeal to God to show His hand — “lift up thine hand.” They plead for God's intervention; first, because of the suffering of His afflicted people; second, because God Himself has been condemned. For the wicked has said in his heart, “God will not require it.” The suffering of God's people, and the vindication of God's character, call aloud for God's intervention in judgment. (vv. 12-13).

In spite of outward appearances faith knows that God has seen all the evil; God will require it with His hand; God is the Helper of the defenceless. (v. 14).

Hence the direct appeal of God to break the wicked, and root out all his evil. (v. 15).

(vv. 16-18) Anticipating God's intervention, the godly celebrate with praise His answer to their appeal. In result the judgment of the wicked, summed up in Antichrist, will introduce the everlasting kingdom of the Lord — ”The Lord is King for ever.” As to the godly, their prayer will be answered, their heart established, their sufferings over, and no more will they be terrified by “the man of the earth” (JND).

PSALM 11

The resource of faith in a world that is out of course — the wicked prospering and the righteous oppressed.

(v. 1) In the presence of opposition the soul trusts in the Lord and hence the suggestion of human prudence to flee from conflict is refused.

(vv. 2-3) Verses 2 and 3 set forth the character of evil with which the godly are faced. The opposition is not open but working “in darkness” (JND). The upright in heart, and the foundations of their faith, are being secretly attacked. In the presence of these hidden dangers, what are the righteous to do?

(v. 4) The answer is found in verse 4. The Lord is the resource of the righteous; His holy temple is on earth; His throne is in heaven. The temple speaks of His dwelling place, and, however desolate and desecrated it may be, faith still recognizes that God has a place on earth. His throne — speaking of His government — is still in heaven where no evil can enter. He still rules over all. The effort of man is to rid himself of the presence of God on the earth and to throw off His government from heaven. In spite of these efforts the House of God and the Throne of God — the foundations of all blessing for men — remains (vv. 5-7). During the reign of Antichrist, however, the government of God is not in outward display. Evil abounds, the wicked triumph, and the godly are tried. Nevertheless faith knows that God hates the wicked and the violent, and that His favour is toward the upright. This will be made manifest by the judgment that will shortly fall upon the wicked, however, for the moment, the Lord refrains from dealing with the evil, and uses the circumstances to try the righteous for their blessing and His glory.

While the psalm looks on to the future trial of the godly under the reign of Antichrist, the principles apply to God's people at any time during the absence of Christ, when evil, like the leaven the woman hid in the meal, is working secretly undermining the foundations of the Christian faith. Nevertheless the confidence of the believer is that the Holy Spirit is still on the throne in heaven. The known character of God assures the believer that God must, in due time, deal with the evil and bring His people into blessing, though for the time He uses the evil for their good.

PSALM 12

The Lord, and His words, the resource of the righteous in a day when the faithful fail from among those who profess the name of God, and when lawlessness and wickedness prevail on every side.

This psalm presents a contrast to Psalm 11. There, the evil is working in secret: here, it flaunts itself in public. The two conditions may be found together. A work of evil may be secretly undermining all that is of God while, at the same time, there may be a public display of the lawlessness of man.

(v. 1) The godly man appeals to the Lord, spreading out the evil of the times before the Lord. The soul is tried by the lack of “the godly” — those who fear God; and the “faithful” — those who can be relied on to maintain the truth among the people of God.

(vv. 2-5) The words of man betray their true character as marked by self-exaltation and self-will. They seek their own exaltation by flattering others, and boasting of themselves — speaking proud things. They express their self-will by refusing all authority: they say “who is lord over us?” As ever the man who is loudest in claiming liberty to speech and liberty of action for himself, is foremost in refusing liberty to others. He is the oppressor of the godly. Nevertheless the godly realize that the Lord will deal with the wicked and preserve the poor and needy.

(vv. 6-7) The words of the Lord. In contrast to the vain, flattering and boastful words of men, the godly have the pure words of the Lord in which there is no admixture of dross. Relying on these pure words the righteous are assured that they will be kept and preserved from this generation — those marked by the lawless spirit of the age — even though the wicked walk on every side in a day when godliness is at a discount and “vileness is exalted” (JND).

PSALM 13

The faith of the godly remnant in circumstances in which they are apparently forgotten by God.

In the course of this group of psalms (11-15) the distress of the godly soul deepens. In Psalm 11 he sees the “foundations” going: in Psalm 12 the godly man ceases and the faithful fail from among the children of men; in this psalm (13) the soul reaches the deepest point of distress, for the circumstances would make it appear that God Himself has forgotten the soul.

(v. 1) Though tried by evil without and fears within, the grace of God sustains the soul. Hence the cry, “How long?” This is the language of faith that clings to God, knowing that He will put a limit to the trials of His people, and the evil of the wicked. Faith can ask, “How long wilt thou forget?” in the midst of circumstances which seem to say, “For ever.”

(v. 2) Under the pressure of the circumstances the soul turns in upon itself — taking counsel in its own soul apart from God. The weary reasonings of the mind bring no relief. The result of self-occupation, as ever, is to fill the heart with sorrow, and to give the enemy an occasion to triumph over the soul.

(v. 3) Relief is found in prayer which turns the soul from self to the Lord, with the immediate result that the eyes are lightened — the spiritual vision is cleared. Turning in upon self darkens the heart with sorrow; looking out to the Lord lightens the eyes.

(vv. 4-5) With eyes enlightened the soul sees clearly the aims of the enemy, and that the resource of the godly is found in the mercy and salvation of the Lord. Occupied with himself he can only see his weakness and the power of the enemy in relation to himself. Having turned to the Lord, he sees the enemy in relation to the Lord. Whereas the heart was filled with sorrow when occupied with its own reasonings (v. 2), now the heart rejoices in view of the mercy and salvation of the Lord.

(v. 6) Having turned to the Lord, the faith of the soul realizes and trusts in the loving-kindness of the Lord, and not in personal merit, nor in the justness of his cause. This brings relief so that the soul passes from the distress caused by occupation with circumstances to rejoicing in view of the Lord's salvation. The joy of his heart finds an outlet in the praise of his lips. The soul breaks forth in a song to the Lord, because the Lord hath dealt bountifully with him. Occupied with the enemy's works he was plunged into deepest distress. Occupied with the Lord's bountiful dealings he breaks forth into song.

PSALM 14

The resource of the godly when the evil of the world, in the last days, rises to a climax in the sight of God who is about to execute judgment.

The foundations are undermined in Psalm 11; the faithful fail from among men in Psalm 12; God apparently forgets, and is as One hidden in Psalm 13: the climax of evil is reached by the fool and the workers of iniquity coming to the forefront in Psalm 14.

In a few brief words this psalm brings before us the awful condition of the world during the reign of Antichrist when outwardly all moral foundations are gone; when the faithful cease; when God is hidden; when utter apostasy prevails, and sin lifts itself up against God.

(v. 1) The characteristic man of this terrible time will be “the fool” — the man who has no fear of God. In his heart he says, “No God”; and his corrupt and abominable life manifests the thought of his heart.

(vv. 2-3) The climax of wickedness being reached the world is ripe for judgment, and God looks down upon the children of men as about to act in judgment. It is not simply that all is under the eye of God, which is ever true, but this is the look that precedes judgment. The Lord came down to see before the judgment at Babel. Again He looked towards Sodom before its destruction (Gen. 18: 16); and yet again we read that the Lord looked upon the host of the Egyptians before their overthrow (Ex. 14: 24). God sees that the wickedness of man is such that there is no other way to vindicate His majesty save by judgment. None are left among the children of men that seek God. All are gone aside; all became filthy. “There is none that doeth good, no, not one.”

(v. 4) God has looked upon this scene of unparalleled wickedness; now He speaks. He asks, “Have all the workers of iniquity no knowledge?” Has man become stupid like the beasts? (cp. Isa. 1: 3). The way men treat the people of God answers the question. They ill-treat God's people in utter indifference to God, just as they eat bread without reference to God. Moreover man pursues his way in utter independence of God — they “call not upon the Lord.” Thus the world is proved to be ripe for judgment by its own absolute corruption and filthiness; by the way it treats God's people, and by its utter independence of God.

(vv. 5-6) Nevertheless, when God speaks it becomes manifest that God is in the generation of the righteous. Then men will begin to fear, and the godly will realize that the Lord is their refuge.

(v. 7) Anticipating God's speedy intervention, the godly celebrate the joy and gladness that will flow from the deliverance of His people.

PSALM 15

The character of the preserved remnant of the Jews, who will share in the blessings of Jehovah's dwelling, and Jehovah's government — the “tabernacle” and the “hill” — when the Lord shall reign from Zion.

(v. 1) The question is raised, who will be preserved through the persecutions and sufferings of the reign of Antichrist to enjoy the millennial blessings that will flow from the tabernacle and the holy hill of Zion? The psalm answers this question by presenting the moral features of the godly.

(v. 2) First his personal character is presented. He is marked by upright walk, righteous acts, and pure speech.

(v. 3) Secondly, his relation to his neighbours. He does not slander with his tongue; he does no evil to his companion; he refuses to “take up” a reproach against his neighbour. “Take up” has the sense of “adopting” the reproach in order to propagate it.

(vv. 4-5) Thirdly, his attitude towards evil men. A depraved person, whatever his position or natural abilities, is condemned.

Fourthly, his attitude towards the godly. Those that fear the Lord he honours, whatever their social position.

Fifthly, his attitude towards the world. In his business relations he will not go back on his word, and refuses usury and corruption.

The one that bears this character will never be moved. He will, according to the first verse, “abide” in God's tabernacle, and “dwell” in God's holy hill.

PSALM 16

Christ identifying Himself with the godly in Israel, expressing the life of faith before God.

Psalm 16 is a prophetic description of the Lord Jesus in His lowly path through this world. He is viewed not in His divine equality with God, though ever true, but in the place of perfect dependence as the servant of Jehovah. It presents the inward life of faith before God, rather than the outer life seen before men. It is a life that has God for its object, so that it is a life lived to God, as well as before God.

(v. 1) Christ takes a place as Man, and expresses His perfect dependence and confidence in God. “Preserve me, O God,” is the language of dependence: “In thee do I put my trust,” is the expression of confidence.

(v. 2) Christ not only takes the place of Man, but He takes the place of the Servant. He can say to Jehovah, “Thou art my Lord.” His goodness — His perfect obedience as the Servant — was not in order to give Him a place before God, or in order to secure benefits for Himself, but for the benefit of the saints. He became a Servant to serve others in love.

(v. 3) Christ, in His lowliness, not only takes the place of Servant, but, in grace, He becomes the associate of the godly remnant — the excellent of the earth — in whom He finds His delight.

(v. 4) Christ, though in grace the companion of the godly, was absolutely faithful to God. He would not hear of any god but Jehovah. In perfect faithfulness to Jehovah, He refused all that can be called “another god.” He was the separate Man.

(vv. 5-6) Christ in His pathway through this world was not only separate from all that can come between God and man, but His heart was satisfied with Jehovah. The Lord was His portion; and while passing on to the earthly inheritance that God had purposed for Him, He tasted, in the cup, the joy of the inheritance by the way. In the sense of the favour of the Lord, He could say, “The lines are fallen unto me in pleasant places.”

(v. 7) Christ, in the path that leads to the inheritance, could bless Jehovah for His counsel. Instructed by the counsel of Jehovah, His own inmost thoughts gave Him light and instruction.

(v. 8) Guided by the counsel of Jehovah, and with Jehovah always before Him, He ever found in God His support.

(vv. 9-10) Thus supported, Christ could rejoice even in view of death, and pass through that dark valley with unclouded hope, knowing that His soul would not be left in Hades, nor His body suffered to see corruption (Acts 2: 25-28).

(v. 11) Christ saw the path of life beyond death, in resurrection, that leads to the right hand of God, where there is fullness of joy and pleasures for evermore (Heb. 12: 2).

PSALM 17

Christ identifying Himself with the godly in Israel, in the maintenance of righteousness in the midst of evil.

Psalm 16 presents Christ as treading the path of life before God. Psalm 17 presents Christ as treading the path of righteousness in the presence of the temptations of the devil, and the deadly hostility of men. Psalm 16 is the inner life before God; here it is more the outer life before men. Only Christ trod this life in perfection, though others are associated with Him (see verse 7, “them,” and verse 11, “us”).

(vv. 1-3) The cry of God by One who can appeal to be heard on the ground of His perfect integrity. Only Christ could take such ground in an absolute way. His words came from unfeigned lips. Everything in Him was equal, or right, under the searching eye of God. His heart was proved, only to make manifest that His secret thoughts never went beyond His words. He did not say one thing and think another (JND).

(vv. 4-5) The men of this age, by their works, have fallen under the power of the devil, and receive their portion in this life. Christ walked in dependence upon God, and His Word, and thus was kept from the works of men, and the paths of the destroyer. The devil would have given Him all the kingdoms of this world if he could have moved the Lord from the path of dependence. Christ refused the portion in this life (v. 14), to receive a better portion in resurrection (v. 15).

(vv. 6-9) The perfectly upright One, because of His righteousness, finds many that rise up against Him. They are deadly enemies that would fain destroy Him (Luke 4: 29; Luke 6: 11; Luke 19: 47). Having refused the works of man and the temptations of the devil, and taken the path of dependence, Christ can look with confidence to God to intervene on behalf of Himself and the godly remnant associated with Him. The perfect integrity of His way gives perfect confidence in God, and the sense of His preciousness to God, so that He can say, “Keep me as the apple of the eye, hide me under the shadow of thy wings.”

(vv 10-12) In contrast to the righteous One, verses 10 to 12 present the character of the men of this age that rise up against Christ and His own. They are marked by selfish luxury that makes them indifferent to the sorrows of others, and pride that exalts themselves. They watch the righteous One and those associated with Him in order to cast them down, and secretly plot their destruction (Mark 3: 2-6; John 11: 53; John 12: 10).

(v. 13) An appeal to God to thwart the secret plots of the enemy; to judge the wicked, and deliver the righteous. The wicked are but the sword of God for the accomplishment of His government. It is easy then for the sword to be turned aside from the godly and used for the destruction of the wicked.

(vv. 14-15) The character of the wicked having been presented in verses 10 to 12, we learn now their portion in contrast with the portion of Christ, the righteous One. Men are described as of this world, or “age,” a word that signifies the transitory character of this world as belonging merely to time, and therefore passing away with the lust of the world. Their portion is in this life and in the natural things given by God. As for Christ, He not only had no portion here, but He refused to accept one either from the destroyer (Luke 4: 5-8) or from man (John 6: 15). He could say in the language of Psalm 16: 5, “The Lord is the portion of mine inheritance.” His portion is in the resurrection sphere — in the presence of God — as He can say, “I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness.” Such is the glorious end of the path of righteousness.

PSALM 18

Christ identifying Himself with the sufferings of Israel, and the ground of all God's dealings with Israel, whether in past deliverances from Egypt or in the last great deliverance that will introduce the millennial reign of Christ.

In this psalm the circumstances in David's life — his sufferings and his victories — are used to present Christ and the deliverances wrought for Israel through His sufferings and victories.

(vv. 1-3) The psalm opens by presenting Christ in the circumstances of the godly remnant in Israel. He is seen as the One who is devoted to God — “I will love thee, O Lord;” dependent upon God — “In whom I will trust;” and calling upon the Lord when surrounded with enemies — “I will call upon the Lord.”

(vv. 4-6) The trial deepens for, in verses 4 to 6, Christ is seen compassed by the sorrows of death, surrounded by the floods of the ungodly, with the grave and the snares of death before Him. From the midst of His distress He calls upon God and is heard. This introduces the great theme of the psalm. All deliverance for Israel turns upon Christ having entered into their sorrows, and in this place calling upon the Lord. Deliverance for others depends upon a perfect One having taken up their cause, and calling upon God. His deliverance, and the deliverance of those identified with Him, is in answer to His call. The psalm does not present the atoning sufferings of Christ, but His sufferings from the hands of men even to death. These are sufferings that the people of God have to meet, and into these sufferings Christ enters in perfection and voices in perfection the cry of God's people and is heard.

It is true that the atoning sufferings of Christ are absolutely necessary for the blessing of men. Nevertheless, in the ways of God in government on earth, He delivers and blesses with earthly deliverance on the ground of His delight in the godly. We see this principle illustrated in the history of Sodom. Abraham asks God to spare Sodom from temporal destruction if ten righteous men could be found in the city; and God was prepared to do so.

(vv. 7-15) In these verses we are taken back to the deliverance that God wrought at the Red Sea to learn the first great result of Christ having entered into the sufferings of God's people. The judgment upon Pharaoh and his host is described with the use of magnificent figures drawn from the convulsions of nature — earthquakes, fire, wind, thick clouds, hail and lightning.

(vv. 16-19) Into these sorrows Christ had been. Hence the spirit of God passes from Israel's deliverance at the Red Sea to Christ passing through death when surrounded by the floods of ungodly men. God sent from above, and Christ can say, “he took me;” “he drew me out of many waters;” “he delivered me from my strong enemy;” and “the Lord was my stay.”

(vv. 20-24) These verses present the ground on which Christ is heard in the day of His distress, and delivered from all His enemies. It is in answer to His perfect obedience to the law. Thus there passes before us the path of perfect obedience that He trod upon earth. The answer will be seen in His exaltation and triumph in His millennial reign. Thus Christ can say, “The Lord rewarded me according to my righteousness: according to the cleanness of my hands hath he recompensed me.” Christ alone answered in an absolute way to the righteous requirements of God. He only could say absolutely, “I have kept the ways of the Lord”; “I did not put away his statutes from me”; “I was also upright before him.”

(vv. 25-26) The principles of God's earthly government are clearly set forth in verses 25 and 26. In the government of God we reap what we sow. We find mercy if we show mercy; and will be righteously rewarded if we act righteously. This shows that the blessings of the psalm are not the answer to atonement, but the reward of piety.

(vv. 27-28) As the result of Christ's identification with His suffering people there will be, in the righteous government of God, deliverance for “the afflicted people,” and judgment for the proud. Moreover, the godly will be enlightened, and enabled to overcome every obstacle.

“I kept myself from mine iniquity,” verse 23, presents a difficulty in applying this part of the psalm personally to Christ. It is evident that the Lord could not speak of “mine iniquity” as referring to indwelling sin. It has been suggested that the Lord could use such language in reference to His special temptations that lay before Him in the path He had to tread (JND). Others have suggested different translations such as, “from perverseness being mine” (FWG), or “have kept myself from iniquity” (Perowne).

(vv. 30-42) In these verses we pass on to the future to see Christ in the exercise of victorious power subduing all His enemies. The power by which He overcomes every enemy is ascribed to God (vv. 30-36). In the might of His power Christ pursues His enemies until all are subdued under His feet, and driven away like the dust before the wind (vv. 37-42).

(vv. 43-45) Christ delivered from all His enemies is seen in the glorious reign that follows upon His victories, He is set over all, and all are brought into subjection to Him.

(vv. 46-50) Christ using His victories, His exaltation, and the subjection of all His enemies for the exaltation and praise of God.

PSALM 19

The testimony of the creation to all the world, with the special testimony of the law to Israel.

(vv. 1-6) The first portion of the psalm presents a testimony to the power and wisdom of God rendered to the whole world. Three parts of the creation are used in this testimony. First the heavens, with the vast expanse; second the continual testimony of day and night; third the rising and setting of the sun.

The Spirit of God has thus taken the parts of creation which man cannot corrupt. The earth has been given to man and, in as far as it has been corrupted, it ceases to give a true testimony to the glory of God. The heavens remain uncorrupted, and the three parts of creation brought before us give a universal testimony to the habitable parts of the earth. Their line is gone out through all the earth, and to the end of the world.

(vv. 7-11) The testimony of creation is followed by the testimony to God's abhorrence of sin rendered by the law, especially appealing to the nation of Israel, and to the conscience of man. The testimony of the law is presented as that which is “perfect” — giving a perfect rule of life for man on earth. It is “sure,” “right,” “pure,” “enduring;” of priceless value, and carrying a great reward to those who are subject to its precepts.

(vv. 12-14) The prayer of the godly to profit by these testimonies that appeal to the conscience. The soul desires to be so searched by the Word that it may discover that which God alone sees to be sin; that it may be kept from presumptuous sins; and, thus cleansed and kept, be acceptable in words, and heart, to the One who is his Redeemer.

PSALM 20

The testimony of Christ — the faithful witness — in the midst of an evil world.

This psalm reviews the whole history of Christ in His path of suffering through this world. They see in Him the faithful witness for God, and that all their blessing is secured through Christ. Hence their only plea before God is Christ; His sacrifice and His petitions. It is no longer the witness of creation, as in Psalm 19, but the witness of a living Person — God's Anointed — come down into the midst of an ungodly people, and suffering at the hands of men.

The psalm anticipates the recognition by the godly Jews that the suffering and rejected Christ is the Anointed of God — their Savior. Simeon, in the gospel day sees in Christ God's salvation, while at the same time he recognizes that He will be rejected of the nation — One that is “spoken against” (Luke 2: 34). Simeon and those associated with him represent the godly remnant of the latter day, and anticipate their experiences.

(v. 1) The godly identifying themselves with the rejected Christ, see Him “in the day of trouble” surrounded by His enemies, and look to Jehovah to defend Him.

(v. 2) They see the trouble deepen. Gethsemane is reached, and they look to Jehovah to send Him help and strength (Luke 22: 43).

(v. 3) The cross comes into view, and the godly desire that the great sacrifice may go up as a sweet savor to Jehovah.

(v. 4) On the ground of the accepted sacrifice, they look to Jehovah to answer the desires of the heart of Christ.

(v. 5) The godly, realizing that their blessing is bound up with the deliverance of Christ from death by the intervention of God, express their joy and confidence in God. They say, “We will rejoice in thy salvation, and in the name of our God we will set up our banners.” Owning that all blessing depends upon Christ, and not upon themselves, they say, “The Lord hear thee”; “defend thee”; “send thee help”; “strengthen thee”; “Remember all thy offerings”; “Accept thy burnt sacrifice”; “fulfill all thy counsel,” and “fulfil all thy petitions.”

(vv. 6-9) The assurance of faith that Christ will be heard, and that Jehovah will intervene with “the saving strength of his right hand,” and deliver His Anointed in resurrection power, gives the remnant the confidence that all His enemies will be brought down, and His own raised up. Thus Christ, risen and exalted, becomes the resource of His people.

PSALM 21

The testimony of the living Christ, exalted over all His enemies.

In this psalm we have the full answer to the desires expressed by the godly in Psalm 20. There Christ is seen as the faithful witness for God in the midst of His enemies; here He is seen as the witness for God in exaltation over all His enemies (v. 1). Christ in exaltation becomes a witness to the power and salvation of Jehovah. The godly can say, “The King shall joy in thy strength, O Lord; and in thy salvation.”

(v. 2) Further, His exaltation is a witness that every desire of the heart of Christ was in accord with the thoughts of God, for the godly say, “Thou hast given him his heart's desire, and hast not withholden the request of his lips.”

(vv. 3-6) Moreover, the exaltation of Christ is a witness to God's infinite delight and satisfaction in the One whom men rejected. Gazing upon Christ in glory the godly can say, “Thou hast met him with the blessings of goodness; thou hast set a crown of pure gold on his head” (JND). At the hands of men His days were shortened; at the hands of God He is given length of days for ever and ever. They heaped upon Him shame and dishonour; God has given Him glory, honour and majesty. Men surrounded His path with trial and sorrow; God has blessed Him for ever, and made Him exceeding glad with divine favour.

(v. 7) This exaltation and blessing is viewed as the direct answer to the faithfulness of Christ when suffering from the hands of men. “For,” say the godly remnant, “the king confideth in Jehovah, and through the loving-kindness of the Most High he shall not be moved” (JND).

(vv. 8-12) In verses 3 to 7, the righteous government of God is borne witness to by the exaltation of Christ. It is only righteous that the One who was the faithful witness for God in the midst of evil should be exalted to a place of glory. In verses 8 to 12, the righteous government of God is borne witness to by the judgment executed upon the enemies of Christ. It is only righteous that those who have rejected Christ — the perfect witness for God — should come under judgment (John 16: 9-11). The One whom man rejected is appointed to execute the judgment (Acts 17: 31). “Thine hand shall find out all thine enemies.” “Thy right hand shall find out those that hate thee.” Not only will the wicked be dealt with, but the “fruit” of their evil will be destroyed from the earth. The utter impotency of all those who oppose the Lord will be manifested. The evil they intended, and the mischievous devices they imagined, they were unable to perform.

(v. 13) Finally the exaltation of Christ, involving the judgment of His enemies will lead to the praise of God by the godly, “So will we sing and praise thy power.”

PSALM 22

Christ, as the holy Victim, suffering the forsaking of God when making atonement on the Cross.

The psalm has a pre-eminent place in the Book of Psalms, inasmuch as it presents the righteous ground on which every blessing, described in all other psalms, can be made good to the redeemed.

(v. 1-2) The first two verses present the great theme of the psalm — the atoning sufferings of Christ. In the course of the psalm other sufferings pass before us, but only to lead up to this, the deepest of all sufferings, the forsaking of God.

Here then in the opening verses we lose sight of men, and the sufferings they inflicted upon Christ as the holy Martyr, and are permitted to learn His sufferings at the hand of God as the spotless Victim, when made an offering for sin. In the Gospels we have the outward history of this great work: here we are permitted to learn the feelings and thoughts of Christ when accomplishing the work.

Thus there comes before us One who is absolutely forsaken by God. In His distress there is no help for Him in God. The words of His groaning call forth no response from God. His cry receives no answer from God. The night season brings Him no rest from God (JND). Nevertheless, the One who is thus forsaken is the only absolutely righteous One on earth. Furthermore, this righteous One, though forsaken, maintains unshaken confidence in God. He can still say, “My God,” and in the consciousness of His own perfection can ask, “Why hast thou forsaken me? Why art thou so far from helping me, and from the words of my roaring?”

(v. 3) That God should forsake a perfectly righteous man in his distress is entirely contrary to the ways of God with men. Yet we are assured there can be no unrighteousness with God. Thus we learn from the lips of Christ Himself that on this solemn and unique occasion, God was perfectly righteous in forsaking the absolutely righteous One; for the Lord can say, “But thou art holy.” Thus the One who is forsaken by God is the One who entirely vindicates God. These words, however, do more than assure us of the holiness of God in forsaking Christ on the cross. They tell us of the deep necessity for Christ to be forsaken when bearing sins, if God's holiness is to be met, and man to be blessed.

Thus in this great psalm the cross is before us not as setting forth the wickedness of man that calls for judgment; but as setting forth the atoning work of Christ which maintains the glory of God, secures the blessing of the believer, and lays the basis for the fulfillment of all God's counsel.

In His perfect life of obedience Christ glorified God by setting forth perfect goodness. In His death He glorified God by being made sin and bearing the judgment due to sin, and thus for ever declaring that God is a holy God who abhors sin, and cannot pass over sin.

Moreover, by bearing sins and the judgment due to sin, and being made sin and enduring the penalty of sin, Christ secures the eternal blessing of the believer.

Further, by the atoning work the righteous basis is laid for the fulfillment of all God's counsel. God has counselled to dwell in the midst of a praising people. Here the praise of Israel is more in view, yet the same work that will enable God to dwell amidst a praising people throughout millennial days, will enable God to dwell with men, and to own them as His people, even as they will own Him as their God, in the new heaven and earth, throughout eternal ages (Rev. 21: 1-3).

(vv. 4-5) The unparalleled case of a righteous man being forsaken is made more manifest by contrasting the ways of God with all others who have put their trust in God. All history proved that the fathers who trusted in God were delivered. Righteous men may have indeed suffered martyrdom, but never before had a righteous man been forsaken by God.

(vv. 6-7) In contrast to the fathers, here is One who is treated as being less than a man. He is left to endure the fullness of man's contempt expressed in a sevenfold form. (1) He is esteemed as less than a man — “a worm”; (2) as of no value — “no man”; (3) He is held in contempt — “a reproach of men”; (4) He is despised by the Jew — the “despised of the people”; (5) He is an object of man's sneering ridicule — they laugh Him “to scorn”; (6) He is an object of insult — “they shoot out the lip” at Him; (7) He is the object of mockery — “they shake the head saying, He trusted in the Lord that he would deliver him: let him deliver him, seeing he delighted in him.”

(vv. 9-11) Nevertheless, the One whom men despised, and God forsook, was the only absolutely righteous Man: One who from the moment of His coming into this world was marked by perfect confidence in God, for He could say, “Thou didst make me trust, upon my mother's breasts” (JND). Moreover He was perfectly dependent, for He could add, “I was cast upon thee from the womb,” and perfect in His subjection, for He says, “Thou art my God.” And yet the only One whose confidence in God, dependence upon God, and subjection to God, was absolutely perfect from the beginning to the end of His life on earth, is found in deepest trouble with “none to help.”

(vv. 12-15) The verses that follow present the trial as still from God, though viewed more especially as coming through the instrumentality of man. In verses 12 to 15 the deadly hatred of the Jewish nation is in view. In verses 16-20, the Gentile opposition to Christ is seen. Finally in the first part of verse 21, it is the power of the devil the Lord has to meet.

Like a bull using its great strength when blinded with passion, so the leaders of the Jewish nation, blind to reason and indifferent to right, with unrestrained violence and rage, used their position of power in deadly opposition to the Lord. As a roaring lion, bent upon the destruction of its prey, so they were determined upon the death of Christ.

Nor is the Lord spared any physical suffering, for in this terrible position the Lord has to taste every form of trial. The utter prostration, and straining of every member of the body, and the thirst, all pass before us.

Yet, in all this trial, the Lord looks beyond man, who is the immediate occasion of these sufferings, and sees the hand of God. He can say, “Thou hast laid me in the dust of death” (JND). It is not simply the wickedness of man that is before His holy soul, but rather the holiness of God, who is using man to carry out His will.

(vv. 16-18) In verses 16-20 the Gentile opposition to Christ passes before us. Like dogs, acting without heart or conscience, they deliver to death One whom they own to be innocent. Having pierced His hands and His feet, with brutal callousness that knows neither shame nor feeling, they stare upon Him, and gamble for His clothes.

(vv. 19-21 A) Twice in the course of the psalm the holy Sufferer has appealed to God not to be far off from Him in His sufferings (v. 1 and v. 11); now for the third time He turns from His persecutors and His sufferings, and looks beyond men to God, and can say, “But thou, Jehovah, be not far from me” (JND). Thus it becomes plain that if the opposition of men is brought before us, it is not so much to show the fearful evil of men that, in other psalms, calls for judgment, but rather to show that even in the suffering caused by men the Lord was without help from God. Thus the utter abandonment of the cross, in view of atonement, is brought before us. Nevertheless, in the forsaking the trust of Christ in God remains unshaken. While the sufferings inflicted by man are felt with all the perfect sensibilities of Christ, yet they are taken as coming from God (v. 15). Thus God alone is the One to whom the Sufferer looks for help and deliverance.

A threefold deliverance is sought; first from the sword of judgment, then from the power of man, and lastly from the power of Satan — the lion's mouth. Nevertheless, the judgment must be borne before deliverance can come. The word of the Lord by the prophet must first be fulfilled, “Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts” (Zech. 13: 7).

(v. 21 B) Thus every form of suffering has been endured — the enmity of the Jews, the shameless opposition of the Gentiles, the malice of Satan, and above all the forsaking of God when making atonement. Then when all is over, when the great work of atonement is accomplished, and the extreme point of suffering is reached, set forth by the horns of the buffaloes, the cry of the Sufferer is heard, and the answer comes. Christ can say, “Thou hast heard me.” The resurrection was the proof to man that Christ was heard, and the work accepted. Nevertheless, Christ Himself was conscious of being heard and accepted directly the atoning work was completed. Therefore at once, we learn from the Gospels, the language of perfect communion was used by the Lord. No longer does He say, “My God, my God, why hast thou forsaken me?” but, “Father, into thy hands I commend my spirit” (Luke 23: 46).

At once we pass on to resurrection ground, and in this, the second half of the psalm, we have the blessed results of Christ's work on the cross. The sufferings of Christ on the cross have a twofold character. He suffered as the patient Martyr at the hands of men; He suffered as the spotless Victim under the hand of God. The martyr sufferings call down the judgment of a holy God who cannot be indifferent to the insults heaped upon Christ; hence the psalms that present His martyr sufferings, such as Psalm 69, speak also of judgment upon His enemies. His sufferings as the holy Victim open the way for blessing to man. Thus in this psalm we have a river of grace flowing from the cross and widening as it flows.

(vv. 22-24) This blessing is connected with the declaration of the name of God. We know that this is the Father's name, that reveals the Father's heart and all the blessings counselled in His heart. This name is declared by Christ in resurrection to the few disciples that He had gathered round Himself on earth, of whom He speaks for the first time as His “brethren,” in the message which said, “Go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God and your God” (John 20: 17).

A little later, when the disciples were assembled behind closed doors, the Lord appears in the midst of the congregation, and fills the disciples' hearts with gladness — He leads the praise. Nor is the blessing confined to the few assembled with the Lord in their midst. It is for all the godly in Israel who fear the Lord. They are to know that God has accepted the great sacrifice. “He hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.” We may feebly appreciate the great atoning sacrifice, but our blessing depends not upon the measure of our appreciation but on God's perfect appreciation of, and infinite satisfaction with, the work of Christ.

(vv. 25-26) The river of grace widens still further, for now we pass on to “the great congregation.” This is all Israel regathered and restored for millennial blessing. Christ will lead their praise, and fulfill every promise that had been made. Then indeed the meek will eat and be satisfied, the Lord will be praised, and no more will there be broken and empty hearts, but hearts that shall “live for ever” in the fullness of joy.

(vv. 27-29) Furthermore, the blessing widens to embrace the ends of the earth, and all the kindred of the nations. They will remember what Christ has accomplished on the cross, and they will turn to the Lord and worship. The One who was rejected by men will rule among the nations. The blessing will reach every class, the prosperous — the fat upon the earth; those who are in extreme need — ready to go down to the dust; and the poor who lack means to keep alive the soul.

(vv. 30-31) Finally the blessing will flow on through millennial days to coming generations. His righteousness — manifested in the atoning sacrifice, the exaltation of Christ, and in providing a feast of blessing — will be told to a people that shall be born. And the whole great company of the redeemed will delight to own that.

“He hath done it.” This vast river of blessing that was seen as a small stream amongst a few disciples on the resurrection day, that has flowed on through the ages, and will yet flow through millennial days widening in its course to embrace all the ends of the earth, and extending to generations yet unborn, has its pure sources in the atoning sufferings of Christ — “He hath done it.”

The answer to the cry “My God, My God, why hast Thou forsaken Me?” uttered in darkness on the cross, will come from the midst of a vast host of praising people, brought into everlasting blessing, as they look back to the cross and say, “He hath done it.”

PSALM 23

Christ, as Shepherd, the confidence of the godly while passing through this world.

The 22nd psalm presents Christ on the cross meeting the claims of God, and making atonement for His people. Psalm 23 presents Christ meeting the daily needs of His people, and leading them through a wilderness scene. The primary application is to the godly remnant of Israel who will be brought through every trial into millennial blessing in connection with Jehovah's house on earth. The ways of God with Israel, and the blessing into which they are brought, are, however, typical of the higher blessings that belong through grace to the Christian. Hence the psalm is full of instruction and comfort for our days. The great theme of the psalm is the confidence of the godly in Christ, the Shepherd, founded on the experience of what He is in all circumstances.

(v. 1) The psalm opens with the assurance of the godly that the Lord is his Shepherd. All that follows in the psalm flows from this assurance. The One who died for the believer is known as the One who lives, and cares for the believer. In this confidence the wilderness journey is faced and the varied needs are met.

First, there are “wants” connected with this scene, but, confiding in the Lord, the believer says, “I shall not want.”

(v. 2) Secondly, there are not only daily wants in connection with this life, but also spiritual needs in connection with the divine life. These spiritual needs the Shepherd delights to meet. He satisfies the soul in green pastures, and leads beside the still waters.

(v. 3) Thirdly, there may, alas, be failure, and, if not actual sin, dullness of soul as the result of contact with things here. Nevertheless the Shepherd restores the soul, and leads in paths of righteousness for His Name's sake.

(v. 4) Fourthly, death may have to be faced. The soul may have to pass through the valley of the shadow of death. Even so the Shepherd is there to direct with His rod, and support with His staff.

(v. 5) Fifthly, there are enemies that oppose. The Lord is greater than all our enemies, and can support us in their very presence; anoint us with blessings, and make our cup run over.

(v. 6) Sixthly, there is the future path, that may cause apprehension. The experience of what the Shepherd has been in the past gives unquestioning confidence as to the future. “Surely,” says the psalmist, “goodness and mercy shall follow me all the days of my life.”

Seventhly, there is eternity before us. But this has no dread for the one who can say “The Lord is my shepherd,” for with the utmost confidence the soul can say, “I will dwell in the house of the Lord for ever.”

PSALM 24

Christ as the King of glory, associating His people with Himself, as He enters upon His reign over the whole earth.

In Psalm 22 Christ is seen as the spotless Victim suffering for His people. In Psalm 23 He is seen as the Shepherd leading His people through a hostile world. In Psalm 24 Christ is presented as the King associating His people with Himself in His reign of glory.

The psalm very blessedly sets forth the threefold ground on which Christ takes possession of His kingdom. First, as Creator (vv. 1-2); secondly, in answer to His intrinsic perfection (vv. 3-5); thirdly, on the ground of His mighty work at the cross (v. 8).

(vv. 1-2) The kingdom of Christ will extend over the whole world and all that dwell therein. His first claim to all is that He is the Creator of all — “He hath founded it” (cp. Rev. 4: 11).

(vv. 3-6) Moreover, the kingdom of Christ will be the answer, not only to His rights as Creator, but to the intrinsic perfection of His life. The question is raised, “Who shall ascend into the hill of the Lord or who shall stand in his holy place?” The hill — Mount Zion — speaks of the reign of righteousness established in grace. The holy place speaks of the temple, and access to God in worship. Who then is morally fit to reign over men from Zion, and who can approach God in His temple?

The answer is given in verse 4. It can only be one who, in his walk and ways, is right with God and his neighbour. The one who, in God's sight, hath clean hands and a pure heart, and who has not deceived his neighbour. Who but Christ ever loved God with all His heart, with all His soul, and with all His mind? And who but Christ ever loved His neighbour as Himself?

Will all this perfection receive no answer, and have no recompense in the coming glory? Surely it will, for we read in verse 5 of such, “He shall receive the blessing from the Lord, and righteousness from the God of his salvation.” If, however, Christ alone answers in perfection to these requirements, there is a generation that has also walked in godly fear, and that seek God. They, too, will be associated with Christ in His reign. This generation will be found in the godly remnant of Israel, as well as in a Gentile company of believers, of whom it is said, they “seek thy face (in) Jacob.”

(vv. 7-10) The closing verses of the psalm celebrate the entry of Christ, as the King of glory, into the sanctuary in the midst of His people. The question is raised, “Who is this King of glory?” The answer tells us of the glory of His person and His work. He is Jehovah, strong and mighty, the Lord mighty in battle. For His people He gained the great victory at the cross, over every enemy. Thus we have not only His creatorial claims to the kingdom, and not only His rights as the perfect Man, but also the righteous ground of all blessing for His people, the mighty victory of the cross.

Again the question is raised, “Who is this King of glory?” And now we learn He is not only the Lord mighty in battle, but He is “The Lord of hosts.” He is the One who associates the vast host of the redeemed with Himself. He is the One strong and mighty that maintained the holiness of God and gained a great victory for His people at the cross. He is the One who, as the Shepherd, led His people through the wilderness journey, and He is the One who, as the King of glory and the Lord of hosts, will bring His people into the millennial blessing of the kingdom.

PSALM 25

The confidence of the godly remnant is the goodness and righteousness of the Lord, manifested by the confession of sins, and the unburdening of the heart before God.

In former groups of psalms there had been set forth the experiences of the godly in circumstances of trial, and in the presence of their enemies, in the coming day of antichrist. In this and the following psalms, the experiences of the godly remnant are again presented, but with a difference. Between these psalms and the former, Christ has been presented in Psalms 20 to 24, and therefore the exercises of soul depicted in this fresh series of psalms are the outcome of the knowledge of the grace of God acting in righteousness on the ground of the work of Christ. Thus the exercises take a more spiritual form, and for the first time there is the confession of sins.

(vv. 1-3) The psalm opens with the expression of subjection to the Lord — “Unto thee, O Lord, do I lift up my soul;” confidence in the Lord — “I trust in thee;” and dependence upon the Lord — “wait on thee.” There is the assurance that such will never be ashamed.

(vv. 4-7) This expression of confidence in the Lord is followed by the prayer that the soul may be guided and led in a way that is in accordance with God's own nature. Thus it is the soul speaks of “thy ways;” “thy paths;” “thy truth;” “thy tender mercies;” “thy loving kindnesses;” “thy mercy” and “thy goodness.”

(vv. 8-10) In verses 8 to 10 the soul recognizes that all God's dealings with sinners are according to His own nature, and therefore will be in goodness combined with uprightness: as we should say in the clear light of Christianity, grace reigns through righteousness. Those who receive the blessing are the meek and the obedient.

(v. 11) On the ground of these ways of God with sinners, the soul confesses its sins, and appeals to God for pardon on the ground of all that God is — “thy name's sake.”

(vv. 12-15) Led by the Spirit the godly soul anticipates the answer to the confession of sins. He who owns his sin is one that fears God, and will be led in the way of God's choice. He will enjoy soul prosperity; inherit earthly blessing; know the secret of the Lord and escape the snares of the enemy.

(vv. 16-22) In the closing verses there is the unburdening of the heart before the Lord. Desolate, heart burdened, and in deep soul exercise; afflicted, pained and conscious of failure; surrounded by enemies that hate with cruel hatred, the soul, as in the beginning of the psalm, again expresses its confidence in God — “I put my trust in thee”; and its dependence upon God — “I wait on thee”; and again looks to God that it may not be ashamed while waiting for God to redeem Israel and end all his troubles.

PSALM 26

The integrity of the godly man inviting the searchings of God, that, separate from sinners, he may worship at God's altar, and witness to God's wondrous works before the world.

In Psalm 25, there is confidence in the grace and righteousness of God with the consequent confession of sins. The result is seen in this psalm. Sins confessed, there is the consciousness of integrity before God; separation from evil associations; worship and witness.

(vv. 1-2) Conscious of uprightness of heart, the godly man trusts in the Lord, and invites the Lord to search his thoughts and affections, so that proved and tested by the Lord, all self-deception in his motives and affections may be purged away.

(vv. 3-5) The psalmist then states the grounds on which he invites the searchings of the Lord. First, the loving kindness of the Lord is before his soul. He realizes that there is grace with the Lord to meet all that the searchings of the Lord may discover. Secondly, his practical ways are such as become a godly man: he can say, “I have walked in Thy truth.” Thirdly, he had maintained practical separation from sinners.

(vv. 6-8) In verses 6 to 8 the psalmist speaks of the results that flow from walking in the truth, and in maintaining separation from evil. First, he can, with clean hands, approach God's altar for worship; secondly, he can bear witness before the world of all God's wondrous works.

(vv. 9-10) Separation from evil, devotedness to God, and witnessing for God will call forth opposition from sinners and violent men, with their evil devices and corruptions. Thus the soul prays to be kept from such.

(vv. 11-12) Thus kept from evil, walking in integrity, redeemed from his enemies, and with the mercy of God surrounding him, the godly man, standing in an even place, would bless the Lord in the company of God's people.

PSALM 27

The confidence of the believer when surrounded by enemies, and the exercises of his soul in the presence of the Lord.

In the first portion of the psalm (1-6) there is great confidence in the presence of enemies because of what the believer has found in the Lord — light and salvation. In the second portion (7-14) there is deep exercise of soul in the presence of the Lord because of what the believer finds in himself.

(v. 1) The first verse presents the ground of the believer's confidence. He can say, “The Lord is my light and my salvation,” and “the Lord is the strength of my life.” He has “light” from the Lord in the midst of the prevailing darkness; he knows the Lord will, in His own time, deliver him from all his enemies; in the meantime he has the support of the Lord.

(vv. 2-3) Having thus the Lord as his “light,” “salvation,” and “strength,” the believer is confident in the presence of his enemies, whether they came as individuals attacking the soul like a beast without conscience; whether they come as “an host;” or whether the attack is prolonged, as in “war.”

(v. 4) Set free from the fear of enemies, the believer can, with singleness of desire and purpose of heart, seek to dwell in the presence of the Lord, to “behold” His beauty, and “inquire” of Him.

(vv. 5-6) Thus set free from the fear of enemies and enjoying the presence of the Lord, the believer is supported in the time of trouble — “hidden” and “kept” (JND). In the future, when the trouble is passed, he will be publicly exalted above all his enemies to use this place of glory for the praise of the Lord.

(vv. 7-10) In the verses that follow we have the exercises of the believer in the presence of the Lord. In the presence of the enemy he learned the strength of the Lord; in the presence of the Lord he realizes his own weakness. Encouraged by the Lord to seek His face, the soul turns to the Lord, there to realize his own sin that merits the anger of the Lord. Nevertheless he learns the evil of his own heart in the presence of the grace that can meet it all, for has not the grace of the Lord said “Seek ye my face?” Though his sin calls for forsaking, yet grace will not forsake, though nature may (cp. Peter in Luke 5: 8-11).

(vv. 11-12) Made conscious of the Lord's grace the believer seeks to be taught the Lord's way, and to be led in an even path, that there may be nothing in his walk to give the enemy an occasion for reproach. Many indeed there are that are against the believer, ready to falsely accuse and violently oppose.

(vv. 13-14) Nevertheless, in spite of the wickedness of man, the soul has faith in the goodness of the Lord to bring the believer into the land of the living, beyond the time of trouble. For a while he may have to wait for the fullness of blessing, and during the waiting time the Lord will strengthen the heart.

PSALM 28

The desire of the believer to be kept in separation from a world that is going on to judgment.

(vv. 1-3) In the midst of a wicked nation that is going down to the pit, the godly Jew appeals to the Lord to hear his cry that he may not be drawn away with the wicked, or deceived by the fair show they may make — speaking peace to their neighbours, but with mischief in their hearts.

(vv. 4-5) The godly Jew looks for judgment on the wicked. This judgment will fall, first, because of their sins — the works of their hands; and, secondly, because they slight the works of the Lord.

These are the abiding principles of God's ways in judgment. God cannot pass over sin, but God has made provision in the death of Christ to put away sin. If men neglect God's provision in grace they will fall under God's hand in judgment. This judgment, however, is not only on account of their sin, but also because of their neglect of Christ (Heb. 2: 3).

(vv. 6-8) The godly soul has the consciousness that the Lord has heard his cry. He trusted, was helped, and rejoices. The ground of his confidence is Christ, for he can say that the Lord is not only the strength of the godly, but “He is the saving strength of his anointed one” (JND). Thus the godly avail themselves of God's provision in grace and plead the Anointed One — Christ — who has intervened and suffered on their behalf, and was saved out of all His sufferings (Ps. 22: 21).

(v. 9) If the Anointed One has been saved out of His sufferings, those for whom He suffered will be saved. Therefore the psalmist can with confidence say to God, “Save thy people, and bless thine inheritance.” Though for a time they may have to pass through suffering, and appear to be cast down, yet, even so, God will feed them and finally lift them up for ever, in contrast to those who go down to the pit (v. 1).

PSALM 29

Encouragement for the godly when opposed by the great ones of the earth. The One who cares for them is mightier than the mighty ones of this world.

The 29th Psalm is not a prayer of the faithful, nor an unfolding of their distress, nor the expression of their exercises. It is a definite testimony to the strength and glory of the Lord, for the encouragement of His people when they find themselves oppressed by the mighty powers of this world in the last days.

(vv. 1-2) The psalm opens with a summons to the mighty ones of the earth to acknowledge the Lord: to give Him “glory” and “strength,” and to worship Him “in the beauty of holiness.”

The literal meaning of the word used for the “mighty” is “gods,” a word, we are told, never by itself meaning “God,” but always “the gods” (Ex. 15: 11; Dan. 11: 36). It refers not to angelic beings, but to those mighty men who are responsible to God as His representatives in government upon the earth (John 10: 34-35). Such have invariably failed, first by seeking to rule in their own strength, and secondly by using their place of power for the advancement of their own glory. Thus Nebuchadnezzar, the first head of the Gentile powers, boasts of the might of his power and the glory of his majesty, to his own ruin (Dan. 4: 30-31). So, in the near future, the last Gentile power, trusting in his own strength and glory, will be called upon “to worship Him that made heaven, and earth, and the sea, and the fountains of waters.” In spite of the judgment that will fall upon the nations, we know that men will not repent to give God glory (Rev. 14: 6-7; Rev. 16: 9). This refusal to give God glory will lead to the final overwhelming judgment of the living nations at Armageddon.

(vv. 3-9 A.) This great and overwhelming judgment of the day of the Lord is presented under the figure of a storm that sweeps through the land of Israel from North to South. It brings before us the irresistible power of the Lord in judgment. We hear the voice of the Lord in the roar of the waters and the thunder of the waves as the storm breaks upon the shore and bursts in all its fury upon the mountains of Lebanon and Hermon, breaking in pieces the mighty cedars. The forked lightning is followed by the roar of the thunder as it rolls away into the wilderness of Kedar. Behind these destructive forces of nature there is the mighty power of God that will overwhelm the nations in the coming storm of judgment. Isaiah in describing the judgment that ushers in the day of the Lord, uses like figures. He speaks of the cedars of Lebanon as representative of the great ones of the earth. He too, says the Lord will “shake terribly the earth” in the day of His judgment (Isa. 2: 12-13, 19).

(v. 9 B) In the latter part of verse 9 we are carried beyond the storm into the perfect calm of the temple of the Lord, there to find that everything says glory (JND). This, however, is the glory of the Lord. In His temple the glory of God is displayed.

(vv. 10-11) The closing verses give the blessed result for those who have been into the temple and worshipped the Lord in the beauty of holiness. Such realize that whatever the storms of this world, the Lord is above them. However great the might of the mighty ones, the Lord is mightier. They may be mighty for a time; Jehovah is “King for ever.”

The One who is mightier than the mighty can give strength to His people and keep them in perfect peace.

PSALM 30

The deliverance of Jehovah on behalf of the godly when in the depth of their distress.

The blessings of Israel, in contrast to those of the Christian, are mainly earthly and material, rather than heavenly and spiritual. In the days of their prosperity Israel has trusted in their material blessings rather than in the God that gave them. The godly man in this psalm gives the experience of his history and the exercises of his soul by which he learned that all true blessing is the result of the favour of the Lord.

(vv. 1-3) The opening verses give the result of his experiences, the remaining portion of the psalm the experiences by which this end is reached. The psalmist is brought to praise the Lord, because in the depth of his distress — when surrounded by enemies and brought near to the grave — he was lifted up above his foes, and kept from going down to the pit.

(vv. 4-5) Others are called to rejoice with him; for though the Lord may chasten His saints, for their good, it is only for a short while. “A moment is passed in his anger, a life in his favour” (JND). The night of weeping will end in the morning of joy.

(vv. 6-10) The verses that follow give the experiences of the psalmist. In the day of his prosperity, trusting in his circumstances, and in forgetfulness of God, he had said, “I shall never be moved.” He learned, however, that if his circumstances were as firm as a mountain, it was entirely owing to the favour of the Lord. The Lord had but to hide His face, and in a moment he found himself in trouble in spite of the apparent security of his circumstances.

In his prosperity he had forgotten the Lord; in his trouble he remembered the Lord, cried to the Lord, and made supplication. He found that in the presence of death prosperous circumstances were of no avail. In that sore strait only the mercy and help of the Lord would avail.

(vv. 11-12) In his distress he learned the deliverance of the Lord, who turned his night of sorrow into the morning of gladness, to the end that he might “sing praise” and “give thanks” to Jehovah.

PSALM 31

The confidence of the godly man when in the depth of distress that he will be delivered from all his enemies by the righteousness of God.

The psalm voices the confidence of the godly remnant in Jehovah in the midst of their distress in the last days, when, for a time God is silent to their cry, and apparently they are left in the hands of their enemies. Into these sorrows Christ fully entered, and hence there are expressions used by the Lord, though there is no literal application to the Lord.

(vv. 1-5) The godly man looks to the Lord for deliverance from all his enemies, trusting in the righteousness of God. God, being absolutely righteous, becomes the rock on which faith can build, the defence against the enemy on which faith can depend. God being his rock and defence, he looks to God to be led and guided in conformity with His Name, to be delivered from every secret snare by the strength of God, and to be kept in his spirit, for he is one of God's redeemed.

(vv. 6-8) The confidence of the godly soul was not in any of the senseless superstitions of men, but in the Lord Himself and in His mercy: in One who had seen his affliction and known the troubles of his soul. In this confidence he realizes that so far from being shut up in the hand of the enemy, he stands before God in a place of freedom of soul.

(vv. 9-13) Nevertheless, as to outward appearance, the soul is shut up in the power of the enemy. The circumstances of this trial are spread out before the Lord. His whole body is afflicted by the trial; his life is spent in grief; his years with sighing; his strength fails because of his distress (“iniquity” can better be translated “misery” or “distress”).

In relation to others he is a reproach among his enemies. His neighbours and acquaintances avoid him, for fear of sharing his reproach and trial. They prefer to forget him and treat him as a broken vessel that is flung aside as useless. He is slandered by many; the object of terror on every side; while some take counsel against him to destroy him.

(vv. 14-18) Notwithstanding this deep distress, the soul trusts in the Lord, knowing that his times are in the Lord's hands. Therefore he looks to God for deliverance from his enemies, and for the favour of God to shine upon him. He prays that, calling upon the Lord, he may not he ashamed, and that the wicked, who have treated the righteous with contempt, may be silenced in shame.

(vv. 19-22) The closing verses present the answer to the cry of the godly soul. He discovers that however dark the circumstances, the goodness of God is “laid up” for them that fear God, though for a time, apparently, the sons of men are allowed to have their way. Yet, whatever the outward circumstances, God can keep His people in the secret of His presence and preserve them from the strife of tongues, and finally show His marvellous kindness. Under the pressure of circumstances the soul had said in haste, “I am cut off from before thine eyes.” Nevertheless, in the time of deepest trial, when God apparently was silent, the voice of his supplications had been heard.

(vv. 23-24) As a result of his experience, the soul calls upon all the godly to love the Lord, to be of good courage and hope in the Lord.

PSALM 32

The blessedness of the man whose sin is forgiven, and in whose spirit there is no guile.

The full confession of sin to God, leading to forgiveness, is the leading principle of this psalm. As Christians we know that on the ground of the death of Christ — the precious blood — this principle is true whether it be eternal forgiveness in the case of a sinner drawing nigh to God, or governmental forgiveness in the case of a failing child drawing near to the Father. In the psalm, the forgiveness is strictly the governmental forgiveness of the godly remnant in Israel.

(vv. 1-2) The opening verses give the theme of the psalm — the blessedness of the man whose transgression is forgiven and whose sin is covered. The blessedness is not that there is no sin, but that it is covered — not imputed. The sin is not denied, or excused, or belittled — that would be guile; it is fully confessed.

(vv. 3-5) Verses 3 to 5 give the experiences of the psalmist by which this blessedness was reached. When the soul kept silent, refusing to confess his sins, God's hand was heavy upon him; day and night conscience gave him no rest. At length, under the pressure of God's hand, there is full confession. Sin is acknowledged to God, nothing is hid from God, with the result all is forgiven.

(vv. 6-7) The results of knowing God as a forgiving God follow. For that reason — because God is a forgiving God — the godly can ever turn to God in confidence, in a time when He can be found. There is a time coming when men will seek God but He will not be found. Today is the acceptable time when, on the ground of Christ's work, He may be found. But grace rejected will lead to judgment, when God will be no longer found of men, but men will be found out by God.

Turning in confidence to God the psalmist realizes how safe he is even though surrounded by enemies and difficulties like a flood of great waters. Acquainted with God as a forgiving God he confides in God and finds Him to be One that shelters from the storm, preserves from trouble, and gives “songs of deliverance.”

(vv. 8-11) Furthermore the one that prays to God finds not only preservation, but guidance for the way. God guides in His way and with His eye upon us as One that is deeply interested in His people. Moreover God gives intelligence in His mind so that we should not be as the horse or mule, without understanding. They are indeed guided but with no intelligence on their part. If in the way that God would have us to tread we shall be compassed about with mercy; and uprightness of heart will lead to gladness in the Lord and joy.

PSALM 33

The godly in Israel called upon to celebrate the intervention of God on behalf of the nation.

The psalm celebrates the full deliverance of Israel from every enemy, and makes manifest that this deliverance will not be brought about by the counsels of man, by victorious hosts, or human strength, but by the Lord Himself.

(vv. 1-3) Seeing that deliverance comes from the Lord, the righteous are called to “Rejoice in the Lord,” to “praise the Lord,” and “sing unto him a new song.”

(vv. 4-5) This great deliverance makes manifest how “right” are the “word” and the “works” of the Lord. His word and His works declare His character; “He loveth righteousness and judgment,” and goodness is combined with His righteousness.

(vv. 6-9) By His word He brought the creation into being. All the earth, with all its inhabitants, are called to own Him as the mighty Creator.

(vv. 10-11) Moreover His word and His works bring the counsels of the heathen to nought, and make manifest that the counsels of the Lord will not only be fulfilled, but will stand for ever.

(vv. 12-17) How blessed then the nation whose God is the LORD. They may have failed greatly, but God having chosen Israel, will carry out “the thoughts of his heart” in regard to the nation. Men may oppose but God has seen all the sons of men. He knows their hearts: He considereth their works. Men trust in their kings, their armies, and their “much strength,” but the Lord disposes of all according to His counsels.

(vv. 18-19) In the meantime the eyes of the Lord are upon those that fear Him, and that hope in His mercy. He will deliver such from death, and preserve them through times of need.

(vv. 20-22) The psalm closes with the response of the godly to the goodness of the Lord as manifested in His Word and works. They wait for the Lord, and rejoice in Him.

PSALM 34

The experiences of the godly remnant, expressed by the psalmist, through which they learn to submit to God in all circumstances, and thus bless the Lord at all times.

The praise of this psalm flows from a saint whose will has been broken. He has faced fears (v. 4); his way may have been dark (v. 5); he had been encompassed with troubles (vv. 6-7), and even want (vv. 9-10), but, having a broken and contrite spirit, his will was not at work secretly rebelling in thought against his hard lot. Hence there is no irritation and anger — the sure sign of self-will. Thus he finds the Lord better then all his fears.

(vv. 1-3) The first three verses give the theme of the psalm. The godly man blesses the Lord, boasts in the Lord, and exalts the Lord, and does so “at all times.” This praise at all times is the distinguishing thought in the psalm. It is easy to praise the Lord when circumstances are favourable, when there are no fears to assail and no clouds in the sky; when there are no troubles to crush nor dangers to confront. To bless the Lord “at all times” — in dark days or fair — is an experience that can only be known by the saint with a broken and a humble heart (v. 18). It is this the psalm so touchingly unfolds.

(vv. 4-7) The following verses present the circumstances in which the psalmist learned to praise the Lord at all times. “Fears” assailed him; the dread of evils that looked imminent pressed upon him. But he sought the Lord and found deliverance from all these fears (v. 4).

Darkness seemed to enshroud the path of God's people; but they looked unto Him and were lightened (v. 5). “Troubles” pressed upon this poor man; but he “cried and the Lord heard him and saved him out of all his troubles” (v. 6). Dangers beset the people of God. All the unseen powers of evil are against them; but even so, they find the angel of the Lord encamps round about them that fear Him, and delivers them.

(vv. 8-10) Having learned what an intimate friend he has found in the midst of his trials, and thus gained an experimental acquaintance with the Lord, he is able to call upon others to taste and see that the Lord is good, to “fear the Lord” and “seek the Lord” and thus find that those who make the Lord their resource, will not “want any good.”

(vv. 11-18) The blessings, however, of which the psalmist speaks call for a distinct character of walk (vv. 11-17), and a right condition of soul (v. 18). This leads the psalmist to mark out the path of peace through a world of turmoil. If we would know this path then let us (1) keep the tongue from evil: (2) the lips from guile — uttering fair words with an evil motive; (3) let us walk in separation from evil, and (4) do good; (5) let us seek peace and pursue it. Those treading this path will realize that the eyes of the Lord are upon His people and His ears open to their cry. He is not unmindful of their sorrows: He sees them all. He is not indifferent to their cry; He hears the faintest whisper (v. 15).

Moreover the Lord is fully acquainted with all the evil, for the face of the Lord is against them that do evil (v. 16), and in the end of God's ways, the remembrance of the evil doer will be cut off, while the righteous will be delivered out of all his troubles (vv. 16-18).

Further there is not only a right path to tread but a right condition of soul suited to the path. This is found in “a broken heart,” and “a contrite spirit.” However correct the outward path may be it is not enough if we are to find true blessing in a day of trouble. If in the midst of trial there is irritation and anger, be it only in thought, it is the sure sign of self-will at work. The spirit may rebel in the trial, chafe at the perversity of men who pursue evil and refuse the right. The godly soul wishing it to be otherwise, may grow impatient and become disturbed in spirit because the way it knows to be right is not taken. When however the heart is broken by reason of the evil and entirely submits to all that God in His government allows, then — the will no longer at work — it will find great blessing in the trial, and will bless the Lord “at all times.”

(vv. 19-22) Moreover if the righteous man thus finds great spiritual blessing, it does not follow that in an evil world he will not suffer. For, “Many are the afflictions of the righteous.” Nevertheless, the Lord, in His own time and way, will deliver the godly out of his afflictions. In the meantime He will keep His saints — “He keepeth all his bones.” Judgment will overtake the wicked: they shall bear their guilt (JND); the Lord will redeem His servants, and none that trust in Him shall bear guilt.

PSALM 35

An appeal to God to deal with the enemies of His people according to the way the enemy has dealt with the godly.

(vv. 1-3) The psalm opens with an appeal to God that He would deal with the wicked according to the way they had dealt with the righteous. “Strive, O Lord, with them that strive with me: fight against them that fight against me.” The soul prays that God would actively intervene against his persecutors, and on behalf of the one who is persecuted.

(vv. 4-10) In verses 4 to 10 the psalmist sets forth his plea for the destruction of his enemies. They have sought after the life of the godly man; they devise his hurt; they have hidden a net in a pit for the destruction of his soul. All this have they done without cause. When destruction comes upon them, the righteous will rejoice in God's salvation; and the Lord will be exalted. It will be said, “who is like unto thee.”

(vv. 11-16) In the verses that follow, 11 to 16, the psalmist spreads out before the Lord the circumstances and behavior of the godly man in this trial. False witnesses laid to his charge things of which he was innocent. They rewarded him evil for good. In these hard circumstances there was no expression of indignation on the part of the sufferer; no reviling, no rebellion against the circumstances. On the contrary there was submission before God — “I humbled my soul with fasting;” and grace to the persecutors — “I behaved myself as though he had been my friend or brother.” Nevertheless the enmity of his persecutors “ceased not;” and their enmity being all in vain, they gnashed upon the godly with their teeth.

(vv. 17-18) Having spread out his cause before the Lord, the godly man enquires, “Lord, how long wilt thou look on?” He knows there must be a limit set to the persecution. Faith looks to the Lord to rescue the soul from the destructive violence of the wicked. Then will the godly praise the Lord in “the great congregation” — restored Israel; and “among much people” — the Gentile nations.

(vv. 19-28) In the verses that follow the psalmist pleads for the Lord's intervention on two grounds. First, because of the unrighteousness of the wicked; secondly, in order to maintain righteousness — whether it be the righteousness of the Lord (v. 24), or the righteous cause of the godly (v. 27).

The unrighteousness of the enemy is manifest in that they hate the godly without cause (v. 19). They stir up strife against those who are for peace — the “quiet in the land” (v. 20). They bear false witness, loudly professing to have seen some evil in the godly (v. 21).

The Lord, however, has seen the wickedness of these enemies, and cannot be indifferent to evil. Therefore the soul pleads that the Lord should intervene and judge the cause of the godly according to His righteousness, and not allow the wicked to triumph over one whose cause is righteous (vv. 22-26).

The Lord's intervention would result in the exaltation of the Lord and the prosperity of His servant, who would become a witness to the righteousness of the Lord, and a leader in His praise (vv. 27-28).

PSALM 36

The character of the wicked contrasted with God and the blessedness of those who trust in God.

(vv. 1-4) The psalm opens with a description of the wicked. Their known character makes it impossible to trust in their statements. Their lives show that they act without fear of God; their boastful words, even when their iniquity is found to be hateful (JND), prove they have no conscience before men.

(vv. 5-7) In contrast to the wicked, the known character of God invites the fullest confidence of the sons of men. The heavens, with the sun and moon, are a continual witness to the mercy of God (Matt. 5: 45). The faithfulness of God to His own Word is witnessed by the bow in the cloud (Gen. 9: 16). His righteousness is as stable as the mountains, and His judgments are as profound as a great deep. God's preserving care is over all His creatures — “man and beast.”

Moreover His loving-kindness has been revealed to man. Therefore, in spite of their sin, the children of men can put their trust under the shadow of His wings.

(vv. 8-9) The blessedness of those who put their confidence in God. They shall be abundantly satisfied with the fatness of His house; they will drink of the river of His pleasure — all the blessings that God has purposed in His heart for man. In His light they see light — the light of all that God is gives light to all else, for those that are in the light.

(vv. 10-12) A prayer for the continuance of His loving-kindness to those that know God; for preservation from the wicked who, it is foreseen, will fall to rise no more.

PSALM 37

An exhortation to the godly to trust in the LORD, and not allow themselves to be disturbed by the passing prosperity of the wicked.

(vv. 1-2) The first two verses present the theme of the psalm — a warning to the godly not to fret in spirit because of the present prosperity of the wicked. Like the grass they will soon be cut down.

(vv. 3-11) Faith in the Lord is the way of escape from this snare. Thus the word to the godly soul is, “Trust in the Lord”; “delight thyself also in the Lord”; “Commit thy way unto the Lord”; “Rest in the Lord”; and “wait upon the Lord.”

Instead of fretting let the godly trust in the Lord, and he will find that while the wicked “shall soon be cut down,” the one who trusts will dwell in the land and be fed.

Instead of fretting because of evil doers, let the believer delight in the Lord, and he shall be satisfied.

Instead of being stumbled and turned out of the right way by reason of the prosperity of the wicked, let the godly commit his way unto the Lord. However rough it may be at the moment, the Lord will maintain the godly in the way, and make manifest the righteousness of the one who keeps in the way.

Instead of being impatient because for the moment the wicked man prospers in his way, let the soul rest in the Lord and wait patiently for Him. Resting in the Lord the soul is preserved from anger and wrath when he sees the prosperous way in which the desires of the wicked are brought to pass. To fret would only lead the soul into evil. In the Lord's own time the evildoers will be cut off, and those that wait upon the Lord will inherit the land.

Moreover it is not for long that patience will have to be exercised, it is but a little while and the wicked will pass away and the meek be established in blessing.

(vv. 12-15) Verses 12 to 15 present the Lord's attitude toward the wicked. Over-occupied with the prosperity of the wicked, we may fret and become angry and impatient; the Lord, however, derides the wicked who plot against the just, for the Lord sees that his day is coming when, in the government of God, the wicked will fall by the very violence that they have used against the upright. They that take the sword will perish by the sword.

(vv. 16-20) The following verses present the Lord's attitude towards the godly. The little of the righteous is better than the abundance of the wicked, for with that little there is the support of the Lord — He “upholdeth the righteous.” The Lord knows their days, and has secured an eternal inheritance for them. And though on the way to the inheritance they may have to pass through times of trial and days of famine, yet they shall not be confounded and left to want. The wicked shall perish and consume away.

(vv. 21-38) Verses 21 to 38 present the way of the godly, their present portion, and their end, in contrast to the wicked.

The wicked take without mercy, and come under the curse; the righteous shows mercy, giveth, and is blessed (vv. 21-22).

The steps of a godly man are established by the Lord. He may fall, but he will not be utterly cast down, for the Lord upholds him (vv. 23-24).

The needs of the righteous man are met, and more than met, so that he is able to dispense to others. Let, then, the godly depart from evil and do good seeing that the Lord forsakes not His saints but preserves them for ever and brings them into the land of His choice; whereas the wicked will be cut off (vv. 25-29).

“The mouth of the righteous proffereth wisdom and . . . judgment,” (JND), from a heart that cherishes the law of God. His steps shall not slide, for the Lord will not leave him in the hand of those who watch for his destruction. Therefore let the godly wait on the Lord and keep His way, knowing that he will inherit the land, while those who seek his downfall will be cut off (vv. 30-34).

The wicked man may, indeed, for a time make a great show of prosperity — like a green bay-tree — yet he will pass away and not be found. The perfect man may pass through trial, but his end is peace, whereas the end of the wicked is to be cut off (vv. 35-38).

(vv. 39-40) However right the walk and ways of the godly, let them ever remember that their salvation is of the Lord. He is the strength in trouble, and help in time of need, and the deliverer from the wicked of all that trust in Him.

PSALM 38

The godly soul forsaken by lover and friend, and reproached by enemies, when suffering, under the chastening of the Lord, for his own sin.

Psalms 38 and 39 present the governmental dealings of the Lord with a believer as the direct result of his own sin and failure, and not, as in many other psalms, as the outcome of the sin of the nation. These experiences of the soul under chastening doubtless set forth the exercises of the godly remnant of the Jews in a latter day, while containing important principles applicable to a failing saint at any time.

(vv. 1-5) The soul fully recognizes that, on the one hand, his sufferings come from the Lord, and, on the other, are the direct outcome of his own sin. He can say “Thy hand presseth me sore;” and the chastening is “because of my sin;” and “mine iniquities” and “my foolishness.”

(vv. 6-8) The failing saint is allowed to feel and express, the misery, humiliation, and feebleness of his condition as the result of his sin. He has to say “I am troubled; I am bowed down greatly;” “I am feeble and sore broken.”

(vv. 9-12) Nevertheless his faith is not allowed to fail. The soul finds its resource in the Lord. He takes comfort from the fact, that, if his sin is before the Lord, so also his “groaning is not hid” from the Lord. He turns to the Lord when his own strength has failed him (v. 10); when lovers, friends and kinsmen forsake him (v. 11), and when his enemies take occasion by his fall to reproach him, seek his hurt, speak mischievous things, and imagine evil devices against him.

(vv. 13-15) Whatever the enemy may say or do, the godly soul is dumb and cannot utter any reproof, for he is conscious that he himself has sinned. He therefore leaves himself in the hands of the Lord, who can, if He sees fit, answer the enemy — “In thee, O Jehovah, do I hope: thou wilt answer O Lord my God” (JND).

(vv. 16-20) The enemy, with no love for good or hatred of evil, takes occasion by the slip of the godly to rejoice in his fall and to magnify himself. As for the godly, his sin has made him realize his own weakness, as one ready to halt. He is ever conscious of his sin over which he grieves. His enemies take occasion by his sin to persecute him; not, however, because of his failure, but because he follows that which is good.

(vv. 21-22) All may have forsaken him, but his confidence is that the Lord will not forsake him. He looks to the Lord for help and deliverance.

PSALM 39

The silence of a godly soul, in the presence of the reproaches of the wicked, when under the chastening of God for his sin.

(vv. 1-3) In the presence of the wicked the soul remains dumb. Seeing that he is being chastened of God for his own failure it was not fitting that he should reply to their reproaches, even though he knows their motive to be hatred of the godly. He might have retorted; it would, however, have led him into sinning with his tongue. Thus he restrained himself, and held his peace, even from speaking good. Nevertheless, when keeping silence, his heart burned within him.

(vv. 4-6) When at length he speaks, it is to the Lord. His own failure, and the wickedness of men, who take occasion by the failure of the saints to exalt themselves, bring home to the godly soul the frailty of man. He would fain learn through this trial the shortness of life, the weakness of the flesh, and the vanity of the world. It is but a vain show, in which men put themselves to infinite trouble to heap up riches which they have to leave.

(vv. 7-11) The godly soul looks beyond the “vain show” to the Lord, the One for whom he waits, and in whom is all his hope. To the Lord he looks for deliverance from his transgressions, as well as from the reproaches of the foolish that they have entailed. He dare not defend himself for the Lord had sent the stroke. He who sent it can alone remove it. Under the rebuke of the Lord all the comeliness of man withers like the fleeting beauty of a moth.

(vv. 12-13) Having owned his sin and weakness, the soul looks to God to hear his prayer; to let his tears speak before God, that he may be spared and recover strength, before he leaves the scene of his pilgrimage.

PSALM 40

Christ personally entering into the sorrows of His people, proving, for their encouragement, the deliverance of Jehovah on behalf of one who submits to God, and waits patiently for His help.

(vv. 1-4) The opening verses present the great theme of the psalm. Christ, having waited patiently for the Lord to deliver Him from the horrible pit of suffering into which He had entered for the will of God and the blessing of His people, is heard, delivered, established on firm ground, and a new song put into His mouth.

The result being that many will be encouraged to trust in the Lord. The path, taken by the Lord, meant, indeed, that in this world He was poor and needy (v. 17). Nevertheless blessed is the man who, encouraged by the example of this poor and needy Man, puts his trust in God and does not look on the outward appearance. Nor does he respect the proud.

(v. 5) Furthermore the ways of God with Christ make manifest how wonderful are the works of God, and His thoughts to us-ward. As we look at Christ become incarnate, manifesting a faithful witness for God in the world, entering into our sufferings; waiting for God; delivered and brought on to firm ground beyond all suffering, we see God's thoughts to us-ward.

(vv. 6-8) The unfolding of these thoughts to us-ward commence with the incarnation of Christ. He comes according to the eternal purpose of God to do the will of God. Christ having come, the whole Levitical system is set aside as neither meeting the desires of God nor the needs of men. In the place of these ineffectual sacrifices, Christ comes in the body prepared for Him, to do the will of God.

(vv. 9-10) In His path of service Christ was the faithful witness. He perfectly carried out the will of God in the midst of Israel — the great congregation. There He was absolutely faithful to Jehovah. He did not refrain His lips, or hide the truth in His heart for fear of consequences. He could say, “I have preached righteousness”; “I have declared thy faithfulness and thy salvation: I have not concealed thy loving-kindness and thy truth.”

(vv. 11-12) Christ looks to Jehovah that He might be preserved by the loving-kindness and truth that He had so faithfully declared, for, as the result of His faithful witness He was opposed by those who, in their hatred, sought to destroy Him, as He can say, “innumerable evils have compassed me about.”

(vv. 12-13) Moreover the accomplishment of God's will led Christ into yet deeper sufferings. It is God's will that His people should be diverted through the offering of the body of Jesus Christ of everything unsuited to God. If this will is to be accomplished, Christ must bear the sins of His people. Here then we see Christ confessing the sins of His people as His own, and bearing the burden of them.

This passage does not carry us as far as Psalm 22, which speaks of bearing the wrath of God which the sins deserve — a work of the first necessity and which alone has been wrought by Christ, and in which none other can share. The 40th Psalm speaks of the confession and burden of sins, which others can know, though only fully entered into by Christ. It is right that the believer should confess and feel the horror of his sins; still he will ever feel how imperfectly he has confessed them: how feebly he has felt their horror. Nevertheless, for our comfort, we know they have been fully confessed, and the burden of all their horror has been fully borne. Confessing our sins as His own, the Lord could say, “Mine iniquities have taken hold upon me, so that I am not able to look up.” In this sore trial He became the perfect pattern for others, inasmuch as He looked only to the Lord to deliver and help Him.

(vv. 14-16) The verses that follow distinguish the godly remnant in Israel from the Christ-rejecting mass of the nation. Those who rejected the faithful witness of Christ in life and in death will be put to shame. Those who seek the Lord and His salvation will rejoice and magnify the Lord.

(v. 17) Thus the Lord closes His path in this world as One that is poor and needy. Yet, having perfectly fulfilled the will of God, He has the assurance that God thinks upon Him, and will be His help and His deliverer. This leads to the glorious end stated in the opening verses. Christ is heard, delivered, established on resurrection ground, as the Leader of a new song “unto our God.”

PSALM 41

The humiliation of the godly but despised remnant in the midst of an ungodly nation. Christ's identification with the remnant and hence their blessing.

(vv. 1-3) The blessedness of the man who considers (or “understands”) the position of the godly remnant in Israel — here referred to as “the poor.” Christ, as we know from the Gospels, fully entered into this position, and tasted their sorrows (See Matt. 5: 3; Luke 6: 20). Therefore there are expressions in the psalm which are used by Christ, though the psalm as a whole cannot be applied exclusively to Him. Nevertheless, seeing that Christ so perfectly entered into the position and sorrows of the poor of the flock, the blessedness consists, not only in considering the poor remnant, but very especially in recognizing Christ as the poor Man, who identified Himself with the godly.

It must indeed be blessed to pay attention to those who, like the poor of the flock, and like Christ who became poor, are the special care of the Lord. Such will be delivered in the time of trouble, preserved, kept alive, and blessed in the land, when delivered from all their enemies. They will be strengthened in weakness, and healed of their sicknesses.

(vv. 4-10) The verses that follow describe in detail the humiliations to which the godly in Israel have to submit from an ungodly nation. First, however, the soul casts itself upon the mercy of the Lord owning his sins that have called down the chastisement of the Lord.

His enemies, taking occasion by this chastisement, express their hatred of the godly, desiring his death. Nevertheless, they act with utter hypocrisy, visiting the godly to seek evil against them, fancied or real, and then spreading it abroad. They plot secretly against the godly man, devise mischief, malign him, and maliciously anticipate for him a speedy end. He is betrayed by one who affects the closest friendship — a trial which the Lord had to face (John 13: 18).

(vv. 10-12) In the presence of these humiliations the Lord is the resource of the godly man, to whom he looks for mercy and deliverance. He realizes the favour of the Lord, seeing the enemy is not allowed to triumph over him. He is upheld in his path of integrity and set before the face of the Lord for ever.

(v. 13) Seeing that Christ has so blessedly entered into the sufferings of the godly, the glorious outcome of all God's dealings with His people will be that the Lord God of Israel will be blessed from everlasting to everlasting.

PSALM 42

The experience of a godly man, expressing the confidence in God of the believing remnant of the Jews in the latter days, when cast out of Jerusalem.

The great theme of the psalm is the faith of the soul in God Himself. Cast out of the land, and cut off from the blessings of the sanctuary, the soul clings to God as its only resource, when all else is gone.

(vv. 1-2) The distressing circumstances create a soul thirst for God — the living God. As the water brooks revive the panting hart, so the soul looks to God as the life-giving One, to revive his soul; while waiting for the time when he will appear before God in His sanctuary.

(vv. 3-4) The sorrows of the godly man arise from his being surrounded by scoffers when cut off from his privileges. Scoffers take occasion by circumstances, in which the soul is apparently forsaken, to continually raise the taunt, “Where is thy God?” Moreover the soul is distressed as it sees the enemy in possession of the temple, where, in past days, it had worshipped God in company with His people. Privileges once enjoyed are valued more deeply now that they are lost.

(v. 5) However, the memory of the enjoyment of past blessings leads the soul to rebuke its present despondency; and encourages it to hope in God for the future. What God is in Himself, not what we may chance to feel Him in this or that moment to be, that is our hope. “My soul...hope thou in God.” Looking beyond the present gloom the godly man can say, “I shall yet praise him for the health of his countenance.” The enemy is against him, but the face of God is toward him; and if God be for him who can be against him?

(vv. 6-8) Nevertheless, present circumstances are such that the soul is cast down, though it ceases not to remember God from the dreary mountain places beyond Jordan, to which it has been banished. There his calamities are compared to floods and waves allowed by God to overwhelm his soul. Nevertheless the godly man looks on to the coming day when Jehovah will command His loving-kindness. In the meantime his night will be relieved by praise and prayer (cp. Acts 16: 25).

(vv. 9-11) In the assurance of the coming day, the godly man stays his soul upon God as his rock. He may have to meet storms of opposition from enemies that oppress and reproach him, as they continually say “Where is thy God?” but no storm can move or shake the Rock in which he trusts. The circumstances may lead him to cry, “Why hast thou forgotten me?” Nonetheless, God being his rock, he can again rebuke the natural tendency to despondency by saying, “Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God.” Then with renewed confidence the soul can add, “I shall yet praise him, who is the health of my countenance, and my God.” The favour of God's countenance (v. 5) becomes the health of the countenance of the godly man.

PSALM 43

The godly man looking to God to be delivered from his enemies, and brought back to the sanctuary, in God's holy hill, for the praise of God.

(vv. 1-2) The great theme of the last psalm is the longing of the soul for the living God. In this psalm the earnest desire of the godly man is to be delivered from his different foes — “an ungodly nation,” the Jews; “the deceitful and unjust man” — the Antichrist; and “the oppression of the enemy” — the Gentiles.

Feeling his utter weakness, he realizes that God is the God of his strength. Nevertheless his outward circumstances, as driven out of the land, make it appear that he is cast off by God.

(vv. 3-4) He seeks that he may not be deceived by the surrounding gloom, or judge according to appearances; but that he may be led by the light and truth of God. Judging according to circumstances and sight, he would be led far from God. Guided by God's light and truth he would be led to God's “holy hill,” and God's “tabernacles.”

This then is the desire of his heart, that delivered from every enemy, and led by light and truth, he may at last be found at God's altar as a worshipper in God's tabernacle.

(v. 5) Encouraged by this prospect he again rebukes his despondency, and the anxieties which disquiet his soul. He encourages himself to hope in God, whom he will yet praise. Then will his face shine in the full enjoyment of the favour of God.

PSALM 44

The faith of the godly remnant, counting upon what God has done for His people in the past and acknowledging God as their King, looks to God to arise for the help of His people and to deliver them from all their enemies.

(vv. 1-3) The godly remnant, though cast out of the land, and under the oppression of their enemies, cling in simple faith to what they have heard from their fathers of God's mighty works on behalf of His people in the past. In those days it was not by their own power that God's people were brought into the land, and their enemies dispossessed. It was God's right hand, and God's arm, that brought them into blessing, because God was favourable to His people and delighted in them.

(vv. 4-8) Now, when again the enemy is in possession of the land, and God's people are cast out, the believing remnant claim God as their King, and look to Him that, once again, through His power they may be delivered from their enemies. Their trust will not be in their bow or sword, but in the God who in times past had saved them from their enemies. In God will be their boast, and His Name will they praise for ever.

(vv. 9-16) They recount before God the present condition of God's professing people, and God's ways with them, so utterly in contrast with His former ways. Not only are they cast off, defeated, spoiled by their enemies, and scattered among the heathen; but it is God Himself, who formerly wrought on their behalf, who has cast them off, and turned their backs before their enemies, and scattered them. They own that God's hand in government is upon them; that God has sold His people into captivity, and made them “a reproach,” “a scorn,” “a derision” and a “byword.” Thus the godly soul is continually face to face with the confusion and shame of God's people; for the voice of those that reproach and blaspheme is ever raised against them.

(vv. 17-22) Nevertheless, in the midst of all their confusion and shame, the godly can plead their integrity. They have not forgotten God. In the presence of the reproaches and blasphemy of the enemy they can say nothing, for they are conscious of the utter failure of the nation: but in the presence of God they can still plead that they have not forgotten God, nor turned aside from His covenant or His ways.

They are “sore broken,” and lie under “the shadow of death;” nevertheless they have not forgotten the name of God, nor stretched out their hands in appeal to a strange god. Had they done so God would have known it, for “He knoweth the secrets of the heart.” Thus they appeal to the perfect knowledge of God. So far from turning to a strange god, they are suffering all the day long, and are exposed to death, because they cleave to the true God.

(vv. 23-26) They appeal to God to awaken on their behalf, and cast them not off for ever. They plead their own deep need and His exceeding grace. They are in affliction and oppressed, bowed down and crushed; but with God there is help and loving-kindness.

This psalm unfolds deeply important principles, applicable to God's people in any day of ruin. First, in an evil day, we should ever judge of the power and goodness of God by the way He acted for His people in the beginning of the dispensation; and beware of judging of God by the low condition in which they may be found by reason of their failure (vv. 1-3).

Secondly, in spite of all their failure, His people should trust in God as the One who alone can bring deliverance, and beware of seeking to remedy their condition by their own efforts (vv. 4-8).

Thirdly, in a day of failure it becomes God's people to bow under the chastening hand of the Lord, looking beyond all second causes, and recognizing that God Himself has allowed them to become a reproach and a byword (vv. 9-18).

Fourthly, in spite of all failure, and the consequent chastening of the Lord, let them never surrender the truth; or think for one moment that failure relieves from responsibility to obey the Word, or to walk in God's appointed way. It is still their privilege, and responsibility, in a day of ruin, to keep the covenant, walk in God's way, cleave to His Name, and suffer for His sake (vv. 17-22).

Finally, while owning their failure, let them look to God alone to “arise for their help” (vv. 23-26).

PSALM 45

A song of the Beloved, in which Christ is presented in answer to the appeal of the godly in Psalm 44. He is seen in His moral perfection; as the One mighty in battle; and finally as the King reigning in righteousness, with restored Israel under the figure of a queen.

(v. 1) The heart of the singer is “welling forth with a good matter” (JND). It is more than full, it is overflowing, for the theme of his song is the King in His beauty. His words are no mere recital of what others have said: he speaks of the glories that he himself has discerned in the King. His tongue is the pen of a ready writer. An empty heart will mean a silent tongue. An overflowing heart will lead to a ready tongue; for out of the abundance of the heart the mouth speaks.

(v. 2) The psalmist, addressing the Beloved, and voicing the feelings of the earthly bride, can say, “Thou art fairer than the children of men.” The King surpasses all others in beauty and moral excellence. Moreover His moral perfection filled His lips with grace. “Grace is poured into thy lips.” The grace of His words is the outcome of the love of His heart. “Therefore,” says the psalmist — because of His intrinsic worth — “God hath blessed thee for ever.” Others are blessed through His work and worth; He, alone amongst men, is blessed because of His own intrinsic excellence.

(vv. 3-5) However excellent the King, yea, because of His moral perfection, He has been opposed by the enmity of men, who will not submit to His claims as the King. His throne, therefore, can only be reached through the judgment of His enemies. Thus the godly man appeals to the King to gird on His sword for the day of battle. Not only is the King morally perfect, but He is all powerful — a “mighty One.”

With the girding on of the sword, the day of His humiliation is passed; the time to put on His glory and majesty has come. When He comes forth in His majesty, as the One mighty in battle, He will ride prosperously, for He will do battle with the forces of evil on behalf of “truth, and meekness, and righteousness.” He will maintain the truth, avenge the oppressed, and establish righteousness. In this world's wars, earthly kings pay little heed to truth; the meek are crushed, and too often might prevails over right. A prosperous kingdom and a permanent throne cannot be reached by such means. Here, however, is One that wars, not simply to acquire territory or renown, but to establish the right, and bless the meek of the earth. With such motives and aims the King, in the day of battle, will “ride” through all the ranks of the enemy, and overcome every obstacle. The peoples will fall under Him, and the King's enemies will be smitten to rise no more.

(vv. 6-7) Thus will He reach a throne that will be established for ever and ever, of which the sceptre will be wielded in righteousness. Moreover in that day the King will be recognized as a Divine Person, and addressed as God. The King is none less than the Son of God. Nevertheless, He has taken a place amongst man, and as Man, He loved righteousness and hated wickedness; and of Him it can be said, “God, Thy God, hath anointed thee with the oil of gladness above thy companions.” Righteousness must be the basis of a kingdom that endures for ever, and joy and gladness will flow from righteousness. While others will share the kingdom glories, Christ, as King, will ever be pre-eminent.

Thus the King has been passed before us in His moral perfection (v. 2); as the One mighty in battle, overcoming every enemy (vv. 3-5); and finally as reigning in righteousness, in the glory of His Person, exalted above His companions in kingly dignity (vv. 6-7).

(v. 8) We are now permitted to behold the King in yet another glory, as the Bridegroom in the day of His espousals. For even as the recognition of Christ in heaven, as the omnipotent King, is followed by the marriage of the Lamb (Rev. 19: 6-8): so the coming forth of Christ to reign on earth as the King of kings will be followed by the restoration of Israel as the earthly bride.

Once He had worn the garments of humiliation; then He had gone forth to war clothed in a vesture dipped in blood; now the days of His humiliation are passed, His victories are complete, and He comes forth in garments that speak of a character redolent with every grace. Not only does gladness flow from His throne (v. 7); but He, Himself, is made glad by the joy of His people. At last He dwells amidst the praises of Israel (Ps. 22: 3).

(v. 9) The nations, presented under the figure of “King's daughters,” will do homage to the King; though the place of honour will be reserved for restored Israel, brought before us under the figure of the queen standing at the right hand of the King (cp. Isa. 54: 5; Jer. 3: 1; Hosea 2: 19-20).

(vv. 10-12) The psalmist, using the figure of a bride, calls upon restored Israel to consider the new relationship upon which the nation is entering, and to forget the sorrowful past with all its failure and unfaithfulness to Jehovah. In those days the leaders of the nation had boasted in their fathers while rejecting Christ. Restored Israel is called to recognize that, in connection with their own people, they had forfeited every claim to blessing. They are now to learn that if they inherit blessing it is entirely owing to Christ, and in connection with Him — the One who had been rejected by their fathers. They are called to dissociate themselves from the guilty nation in order to be entirely for Christ. Thus only will the Lord delight in Israel, and Israel worship the Lord.

Thus devoted to the Lord they will exercise an attractive power over the nations, as set forth by the “daughter of Tyre” and “the rich among the peoples.” Such will come with their gifts, entreating the favour of the nation that is in favour with the King. In like spirit Isaiah can say, “The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet” (Isa. 60: 14).

(vv. 13-15) The restored nation of Israel has its distinct place of honour in submission and devotedness to the King. The nations have come with their gift, thus submitting to Israel. Now restored Israel, and the converted of the nations, under the figure of the bride and her companions, having been made suited to the King, are presented to Christ with gladness and joy, to have a place of intimacy and nearness — “They shall enter into the king's palace.”

(vv. 16-17) In the closing verses of the psalm, we hear the voice of Jehovah speaking through the psalmist. Jehovah predicts that restored Israel, instead of looking back to their fathers, through whom all blessing was forfeited, will rejoice in her children who will rule as princes in the earth. Above all, Christ will be exalted and praised for ever and ever. Other names will be forgotten, but the name of Christ will be remembered throughout all generations, and He, Himself, the Object of praise among all people for ever and ever.

PSALM 46

The confidence of the remnant of the Jews in God, acquired by the experience of what God has been for them in the time of trouble.

(v. 1) With Christ before their souls, presented in Psalm 45 as the One who will vanquish all their enemies and establish a reign of righteousness, they can say, with the utmost confidence, “God is our refuge, and strength.” Moreover, not only can they say “we have heard” of the great things God has done for His people in times past, as in Psalm 44: 1-8; but, with a deepened experience of God's goodness, they can add, “God is...a very present help in trouble.”

(vv. 2-3) With the confidence that God is a present help in trouble, the godly can face their circumstances which call for a “refuge,” “strength,” and “help.” They find themselves in a scene of confusion and upheaval. The earth is removed, or “changed;” the mountains, speaking of stable governments (Matt. 21: 21), are being overturned in the midst of nations in a state of turmoil. The roar of the masses, in revolution against every form of constitutional government, strikes terror into the hearts of men “for fear, and for looking after those things which are coming on the earth” (Isa. 5: 26-30; Luke 21: 26). Nevertheless, having God for their refuge, the godly can say, “Therefore will not we fear.”

(vv. 4-7) Delivered from the fear of present circumstances, however terrible, the godly can in calmness contemplate what God has before Him according to the purpose of His heart. They see “the city of God,” and “the tabernacles of the most High,” made glad by the river of God. The mountains that surround them may be removed, but the city to which they are going “shall not be moved.” Furthermore, they see that the dawn of the morning is near when God's city will come into view (v. 5, JND). The heathen may rage, and their kingdoms be removed, but nothing can hinder the fulfillment of God's purpose. God has but to speak and every enemy will melt away. If, however, God is against the nations, as the Lord of hosts He is with the godly; and being with them is their refuge, even as Jacob found when God said to him, “I am with thee, and will keep thee in all places whither thou goest, and will bring thee into this land” (Gen. 28: 15; Heb. 13: 5-6). So too Elisha experienced at Dothan, when he said to his servant, “Fear not: for they that be with us are more than they that be with them” (2 Kings 6: 14-17).

(vv. 8-9) Moreover, with the purpose of God before their souls, the godly see that, through the desolations of the earth, God is working to fulfill His counsel, and in due time will make wars to cease; for if God makes desolation, He also makes peace.

(v. 10) Having thus seen the purpose of God, and the governmental ways whereby God carries out His purpose, the godly have only to be still and wait for God to act. In due time God will be exalted in the earth; then it will be made manifest that the Lord of hosts is with His people, and the God of Jacob their refuge.

PSALM 47

Israel, anticipating their deliverance from their enemies, celebrate the triumph of God, and call upon the nations to unite with them in praise to God.

(vv. 1-4) We know from Revelation, that in the days of trial, which precede the reign of Christ, a great multitude will be saved from amongst the nations. Apparently it is this great company, “the willing-hearted of the peoples” (v. 9 JND) that are called in this psalm to express their joy with shouts of triumph, because God has vanquished every enemy. The Lord Most High has shewn Himself to be terrible to those who refuse to submit to His claims. He is not only King, but “a great King” that none can withstand. He has subdued the Gentiles and exalted Israel above the nations, and, in sovereign grace has chosen the land of Israel, the excellency of Jacob whom He loved.

(vv. 5-9) The psalmist, anticipating the time when God will have taken possession of His earthly throne, calls for all to sing with intelligent praise to God, the King of all the earth, who reigns over the nations, and whose throne is characterized by holiness. Then, every opposing enemy having been subdued under the feet of Israel, the willing-hearted of the nations will be gathered together with the people of the God of Abraham, and the defence of the whole earth against all evil (the shields of the earth) will be in the hands of God: the result being that, while the whole earth will be blessed, God Himself will be greatly exalted.

PSALM 48

The celebration of the reign of the King in Zion, the city of God, at last delivered from the enemy and established as the centre of government for the whole earth.

This psalm completes the series of psalms commencing with Psalm 44. In that psalm the faith of the godly, having heard from the fathers of God's deliverances in days of old, looks to God to arise for their help and redeem Israel from the power of the enemy. Psalm 45 presents Christ as the answer to their cry to God for help. He is the One through whom deliverance will come. Psalm 46 expressed the confidence in God gained by the actual experience of God's mercy in the present, and not simply the report of what God has done in the past. Psalm 47 celebrates the intervention of God on behalf of His people, establishing Christ as “King over all the earth,” exalting Israel over the nations, and calling upon the nations to join with Israel in praise to Jehovah. Psalm 48 presents the King established in Zion the centre of government for the whole earth. Thus the godly say, “As we have heard,” referring to Psalm 44, “so have we seen.”

(vv. 1-3) The psalm opens with an ascription of praise to Jehovah, who has established His throne in Zion, “the city of our God.” Then follows a description of the glory of the city. As becomes the dwelling place of Jehovah, it is described as “the mountain of his holiness.” Holiness being established, the city which had been desolate now becomes beautiful, the joy of the whole earth. “On the sides of the north” may indicate the blessedness of the city in the sight of the world, that at enmity with the people of God had once approached from the north. Now God, dwelling in the city, is known as its defence and security. Thus the city is publicly known as holy, beautiful, a joy, and as a refuge for God's people.

(vv. 4-7) There follows a vivid description of the sudden judgment by which the city had been delivered from the enemies of God's people. The confederated kings had assembled against the city. They mustered their hosts that passed by together in battle array, only to find themselves confronted, not simply by man, but by the mighty power of God. Astonished and dismayed they fled, seized with sudden panic; trembling like a woman overcome with the pain of travail, and dispersed like a navy in a storm.

(vv. 8-10) Thus the godly can say, not only “We have heard with our ears, O God, our fathers have told us, what work thou didst in their days” (Ps. 44: 1), but, “as we have heard, so have we seen in the city of the Lord of hosts.” Moreover the city now delivered, will be established “for ever.” When cast out of the land, they had thought of the loving-kindness of God (Ps. 42: 8); now that the city is freed from the enemy the godly can delight in the loving-kindness of God “in the midst of thy temple.” The praise of God, according to all that He is, as set forth in His name, will flow to the ends of the earth, and the power of His right hand will be known in righteousness for the whole world.

(vv. 11-14) The psalm closes with a call to mount Zion to rejoice, and to the cities of Judah to be glad. In peace the inhabitants can contemplate the beauty of Zion as they survey her bulwarks and palaces, and thus be able to tell of this great deliverance to future generations, recognizing that the God who has wrought the deliverance is their God for ever and ever. Never again will the nation turn aside to idolatry. Henceforth through life God will be their God and their guide.

PSALM 49

In view of the judgments of God about to overwhelm the world, all the inhabitants are warned against the folly of trusting in riches to meet “the days of evil.” The psalm shows the vanity of riches, and the end of those who boast in their wealth. It encourages the godly in an evil day to trust in God, who not only redeems from death, but afterwards receives the soul.

(vv. 1-4) All the inhabitants of this passing fleeting world, whatever their social position, whether rich or poor, are called to hear the wisdom of one who speaks with understanding, or 'discernment.' The psalmist speaks as one who has listened to the voice of God, and is thus able to expound the riddle of life, with all the certainty of inspiration.

(v. 5) The psalmist opens his warning with a word of encouragement for the godly man who finds himself living in an evil day, surrounded by those who seek to trip him up. Why should such fear? The exposure that follows, of the utter vanity of those who confide in their riches, answers this question. For the one who trusts in God there is no fear.

(vv. 6-14) The psalmist proceeds to show the folly of trusting in wealth, and boasting in riches. Man cannot, with all his wealth, redeem his brother from death or secure blessing from God. The redemption of the soul is costly, beyond the wealth of the world; God alone can redeem from death. Man cannot but see one thing is common to all, whether wise, or fools, or brutes — all die, and dying will leave their wealth to others. They may seek to make provision for the continuance of their line, the maintenance of their dwelling places, and the perpetuation of their name. Nevertheless, though man may rise to honour in this life, he cannot abide. Death spoils the plans of man, and proves the folly of their ways, even though the living approve their sayings. In spite of their inward thoughts, expressed in their “sayings,” their wealth is left behind, and their magnificent dwellings shrink down to the narrow grave. Their beauty ends in corruption.

(v. 15) Here then is the answer to the question asked by the poor man who trusts in God. “Wherefore should I fear in the days of evil?” In contrast to those who trust in riches, the one who trusts in God can say, “God will redeem my soul from the power of the grave: for he shall receive me.” The soul redeemed by God will be received by God after death has closed the present life.

(vv. 16-20) Therefore, those who trust in God are not to be afraid when success and earthly prosperity come to the man of the world. Such need not fear that they have made a mistake in trusting God, or that they have missed a great deal that the worldly man enjoys. Let such remember that when the man of the world dies he carries nothing away. He has not been rich toward God. He leaves all behind, and has laid up no treasure for the world to come. Earthly riches and worldly glory cannot follow him to the grave. He may, indeed, have done well for himself, as men speak, in this life, and in consequence be praised by others as a successful man. In the end he dies, even as his fathers have done before him; he sees the light no more and, as far as this world is concerned, has perished like the beasts.

PSALM 50

A testimony of God to the heavens and the earth, that rebukes those who are content with the form of religion without the power.

Psalm 49 rebukes the folly of the worldly man that trusts in riches; Psalm 50 the religious man that trusts in forms of religion.

(vv. 1-2) God is present in His majesty, as the mighty and unchangeable One, speaking to the whole earth from the rising of the sun to the going down thereof. He speaks out of Zion, and hence in sovereign blessing for man.

(vv. 3-6) The verses that follow declare that God has reached the throne of blessing in Zion through judgment. During long ages God has kept silence while the world has ripened for judgment. At length the silence will be broken and God will come with the devouring fire of judgment.

The scene being cleared in judgment, God gathers around Him those who are in relationship with Him on the ground of sacrifice — the death of Christ. The earth has manifested the unrighteousness of man; now, at last, the heavens will declare the righteousness of God that, on the one hand, deals in judgment with the rejectors of Christ, and on the other hand blesses those who trust in Christ.

(vv. 7-13) The verses that follow declare God's testimony to Israel, reproving them for trusting in the outward form of religion. God does not reprove them in relation to their sacrifices, as if they had not brought them. God does not want sacrifice from man, He requires righteousness. God has wearied with religious men continually bringing sacrifices, as if He were claiming cattle from men, or as if He were hungry and needed meat. Every beast of the forest is His, and the cattle on a thousand hills. All the fullness of the earth is at His disposal.

(vv. 14-15) God looks for a spirit of thanksgiving, and the practical fulfillment of obligations. God desires that men should confide in Him and call upon Him in the day of trouble.

(vv. 16-21) Alas! while observing a round of religious ceremonies, the professing people of God hated instruction, and treated God's words with contempt. They might not be guilty of any gross sin, as stealing, but they took pleasure in a thief, and had partaken, if only in mind and imagination, with adulterers. Their mouth had been used for evil-speaking, deceit, and slander.

Yet, because God kept silence, and bore long in patience, men thought that all was well, and that God, like themselves, was satisfied with outward religious observances. When, however, God speaks he raises the question of man's unrighteousness. “These things hast thou done.” Man's religion is one of outward forms with nothing to disturb the conscience. God beginning with the conscience, raises the question, “What hast thou done?” (cp. Gen 3: 13; 4: 10).

(vv. 22-23) The formalist may indeed be religious, but he is forgetting God. Let such beware lest he is overtaken by judgment. Let him glorify God by offering praise, and ordering his way aright; then indeed he will see the salvation of God.

PSALM 51

The experiences of a repentant soul, anticipating the confession of sin by the godly Jewish remnant in the last days, when they humble themselves before God for the rejection and murder of Christ (v. 14).

Psalm 49 warns us against the worldly man that trusts in his riches. Psalm 50 rebukes the religious man who trusts in the outward forms of religion, such as sacrifices and burnt offerings. Psalm 51 presents the repentant man who, acknowledging that sacrifices and burnt offerings are of no avail (v. 16), humbles himself before God and looks to the mercy of God for cleansing.

(vv. 1-3) The psalm opens with a repentant man appealing to the grace and loving-kindness of God. He sees that with God there is an “abundance” (JND) of tender mercies, and therefore God's mercy is greater than his sin. So the prodigal in the parable can say: “How many hired servants of my father's have bread enough and to spare.”

In the light of the grace of God, the repentant man can acknowledge his transgressions and sin, and look to God to blot out his sins from before God's face, and cleanse him from the sin that is ever before him.

(v. 4) However much we may sin against man, all sin is against God. The repentant man has a deep conviction of the true character of sin as against God, and in the sight of God. Sin is a defiance of God, and being so, God will be justified in judging the sinner.

(vv. 5-6) Furthermore, the sin is traced to its origin and found to consist, not simply in sinful acts, but in a sinful nature. Hence the sinner requires not only cleansing from actual sins, but a new nature in “the inward parts.”

(vv. 7-8) Having acknowledged his sin, the repentant man looks to God to cleanse him with hyssop. The reference is to the cleansing of the leper, and those who had defiled themselves by contact with a dead body. The hyssop was dipped in blood, which was then sprinkled on the person to be cleansed. It surely speaks of the righteous ground on which God can cleanse — the precious blood of Christ. Being cleansed, the soul would be restored to joy and gladness.

(vv. 9-13) Furthermore, there is the desire, not only that the repentant sinner may be cleansed, but that God Himself will no longer see his sins, and further, that the cleansing may not only be outward, but inward, so that he may have “a clean heart” and a right spirit. Thus suited for God's presence, and filled with the Spirit, he would be led again into the joy of salvation. Sustained by a “willing spirit” (JND), in contrast to his past sin in defiance of God, the repentant sinner, now restored, would be able to teach others in the ways of God so that sinners would be turned to God.

(vv. 14-15) Having sought cleansing from his own sins, the psalmist seeks deliverance from the blood-guiltiness of the nation, guilty of the blood of their own Messiah (Matt. 27: 25). Then indeed he would sing of the “righteousness” of God, expressed as we know in the death of Christ. The declaration of the righteousness of God will lead to the praise of the Lord.

(vv. 16-17) The soul, having profited by the witness of God in Psalm 50, now disclaims all confidence in legal sacrifices. It is realized that if the soul looks to the grace of God for cleansing, the only right condition for being cleansed, is “a broken spirit” and “a contrite heart.” Such, God will not despise.

(vv. 18-19) The repentance of the remnant of the Jews, anticipated in the psalm, prepares the way for the restoration of Zion, according to God's good pleasure. Then, indeed, God will take pleasure in sacrifices offered, not with the legal thought of obtaining blessing, but as the witness of the ground on which the nation is blessed (cp. Ezek. 43: 18, 27; Ezek. 45: 15-25).

PSALM 52

The faith of the godly remnant in the presence of the antichrist, exposing his true character, challenging his power, and foretelling his doom, while, for themselves, they trust in the mercy of God, and wait for His deliverance.

(v. 1) The opening verse presents the antichrist — the lawless one — boasting in evil (JND), and in the place of power as a “mighty man.” Such an one may have the appearance of carrying all before him for a time; nevertheless, evil will not be allowed to endure, whereas the goodness of God will abide.

(vv. 2-4) There follows a description of this evil man as seen by the godly. His words may, to the unwary, appear fair; but they are devised to work mischief, like a sharp razor that cuts before one is aware. Thus he will be marked by “practising deceit” (JND). Moreover he loves evil rather than good; as the apostle, at a later date, foretells that antichrist will be opposed to “all that is called God.” Further, he loves “lying rather than to speak righteousness;” as again the apostle says he will be marked by “all deceivableness of unrighteousness.” Moreover his words are “devouring words” that overcome with a “strong delusion” those that come under his sway (cp. 2 Thess. 2: 3-12).

(v. 5) The psalmist foretells the overwhelming and final judgment of this wicked man, who will be rooted up out of the land of the living (cp. 2 Thess. 2: 8; Rev. 19: 20).

(vv. 6-7) The judgment of this lawless one is followed by the exultation of the righteous at the overthrow of one who opposed God, and trusted in the abundance of his riches.

(vv. 8-9) In contrast to the wicked, the godly, instead of being rooted up from his dwelling place (v. 5), will flourish “like a green olive tree in the house of God.” Such will “trust” in the mercy of God for ever and ever; will “praise” God for ever, because of what He has done; and will “wait” upon all that God is, as expressed by His Name. Thus to “trust,” and to “praise,” and to “wait,” is the good which is before God's saints.

PSALM 53

The condition of the world as led by antichrist — man throwing off all recognition of God.

(v. 1) The antichrist of the last day, in whom “the fool” will have the most extreme expression, will deny God, opposing, exalting himself above all that is called God, or that is worshipped (2 Thess. 2: 4). He will gather round him followers marked by corruption and abominable deeds. As ever, the folly of denying God lets loose the filthiness of fallen man. Infidelity and immorality are close companions; “No God” in the heart leads to “no good” in the life.

(vv. 2-3) Nevertheless, the God that men deny is patiently regarding man. God does not judge hastily. He looks upon men, and searches to find any that have understanding and seek after Him. As the result of God's search there is not one that can be found that doeth good. Apart from the grace of God the whole human race is found to be corrupt.

(vv. 4-5) There are those, however, in whom God has wrought: those of whom God can speak as “my people.” The wicked who deny God, devour His people without any fear of God (cp. Jer. 10: 25; Lam. 2: 16).

Those in great fear would seem to indicate the ungodly nation of the Jews, associated with antichrist (Isa. 33: 14). They fear as they see the armies encamped against Zion. There will be no ground for fear; for God will destroy the opposing enemy, putting to shame and despising those who had despised God.

(v. 6) The longing of the godly that the salvation of Israel, which faith foresees, had already come. Then, when God reigns out of Zion as a centre, Israel will be regathered with joy and gladness.

PSALM 54

The prayer of the godly remnant of the Jews that they may be delivered “by the Name of God” — that is in accord with all that God is revealed to be.

(vv. 1-3) The opening portion of the psalm is the prayer of a godly man who pleads the “Name” and the “strength” of God. The psalmist pleads that God, in accord with the revelation of Himself, would act in power to grant justice to His people.

Having pleaded his dependence upon God, he spreads out his trial before God. He is oppressed by strangers, those who are enemies outside the nation; and oppressors — the enemies amongst the people of God. In contrast to the godly they have not set God before them. Having no fear of God they are not dependent upon God.

(vv. 4-7) The second portion of the psalm anticipates the answer to the prayer. The psalmist is confident that God will answer his prayer; for God is his helper, and, though others seek after his soul (v. 3), God is the upholder of his soul. The Lord is with them that uphold his soul, but will requite evil unto the enemies of His people, and cut them off in accord with the demands of truth.

Delivered from his enemies, the godly man will, with a willing heart, bring his sacrifice to Jehovah. His sacrifice would no more be the carrying out of legal obligation, or mere compliance with an outward form, but would be the expression of a grateful heart that recognizes how good is the Name of Jehovah. The psalmist can say that God has answered his prayer, and has acted according to His Name in delivering him out of all trouble, and giving him to see the overthrow of his enemies.

PSALM 55

The prayer of a godly man, expressing the exercises of the believing remnant of the Jewish nation, when antichrist apostatizes from God, breaks the covenant, and persecutes the godly.

(vv. 1-3) The psalm opens by presenting the supplication of the godly man, and the cause of his sorrow — the voice of the enemy, and the oppression of the wicked. The voice of the wicked is raised in slander against the godly man; for he can say, “They cast iniquity upon me.” As ever, slander is followed by persecution, “In anger they persecute me” (JND).

(vv. 4-8) The verses that follow present the misery of the godly remnant in Jerusalem, during the reign of antichrist. Within, the heart of the godly man is sore distressed; without he is faced with death. He longs to flee from the defiled city to some lonely spot where he may escape the storm and tempest of judgment about to break over the doomed city (see Matt. 24: 15-22).

(vv. 9-11) There follows a vivid description of the city of Jerusalem during the days of antichrist. The walls, that should have protected the city from every attack, are marked by violence and strife. Iniquity and mischief are in the midst of it, and the streets are marked by oppression and deceit. From the centre to the walls all is corruption and violence.

(vv. 12-15) There follows, what would appear to be a description of the apostate character of antichrist. He had professed to be amongst the godly, as an intimate and familiar friend. He had gone to the house of God in company with the people of God. Now he had turned against the godly, heaping reproaches upon them, and venting his hatred against them, while seeking to “magnify himself” (cp. Dan. 11: 37-38).

For this wicked man, and those associated with him, the psalmist predicts a sudden and overwhelming judgment (Rev. 19: 20).

(vv. 16-21) In contrast with the wicked, who are marked by violence and strife, day and night (v. 10), the godly man will call upon the Lord, “evening and morning and at noon.” He is conscious that God will hear and deliver his soul, and afflict those who refuse to repent and own God (Rev. 16: 9). Moreover the wicked, not only refuses to glorify God, but he puts forth his hand against the godly and breaks the covenant with them, in spite of all the smooth words he had uttered (Dan. 11: 31; Dan. 12: 11; Matt. 24: 15).

(vv. 22-23) The psalmist closes with a beautiful expression of confidence in Jehovah. Let the godly in their distress cast their burdens upon the unchanging One who will never break His covenant with His people, nor suffer the righteous to be moved, whatever the sorrows they may have to pass through. In contrast to the godly, the violent and deceitful man, who has exalted himself, will be brought down to destruction. Well may the godly conclude by saying, “I will trust in thee.”

PSALM 56

The confidence of the righteous in God and in His Word, in spite of adverse circumstances that put faith to the test.

(vv. 1-3) Surrounded by enemies that daily oppose, oppress, and seek his life, the godly man finds relief from his fears by turning to God and trusting in Him.

(v. 4) Moreover the soul trusts in God to fulfill His Word, and therefore is lifted above his fears and cannot only say, “What time I am afraid I will trust in Thee,” but, rising to a higher plane, can add, “In God I have put my trust; I will not fear.” With God and His Word before the soul, he triumphantly asks, “What can flesh do unto me?” (JND).

(vv. 5-9) In greater detail the psalmist spreads out his trial before God, contrasting the wickedness of those who are against him with the goodness of the God who is for him. Every day the enemy perverts the words of the godly: with evil intent they consult together and secretly watch his steps, seeking to take his life.

In the consciousness that iniquity cannot go unpunished, the soul looks to God to cast down all those who oppose His people.

In contrast to the treatment at the hands of the wicked, God counts every step that His people have to take, keeps a bottle for their tears, and a book wherein to record their sorrows. In the consciousness of God's tender care the soul can look for deliverance from his enemies and say with triumphant assurance, “God is for me.”

(vv. 10-11). Thus again the psalmist can confidently affirm that he can praise God's Word, as that in which the faithfulness of God will be proved; and putting his trust in God's Word, he will not be afraid what man can do unto him.

(vv. 12-13) The psalmist is ready to fulfill his sacrifice of praise. Man had sought his life, but God had delivered his soul from death. Men seek to trip him up in his steps (v. 6); but God keeps his feet from falling. If God keeps his feet, it is that he may walk “before God in the light of the living” — that he may live to God in the light of God.

PSALM 57

The confidence of the soul in God as a refuge, until all evils are past, the soul delivered, God exalted, and His glory displayed in all the earth.

(v. 1) In the midst of the calamities that meet the godly man on every side, he trusts in the mercy of God, and finds his refuge and home in the tender loving care of God set forth, in figure, by “the shadow of thy wings.”

(vv. 2-3) His cry is unto God the Most High, conscious that God will undertake for him in all things. God will send from the heavens and save the godly man, while covering with reproach those that seek his life (JND). God will send forth His mercy to deliver the godly; His truth to deal with the wicked. His judgment will be according to truth.

(vv. 4-5) In the meanwhile, as to actual circumstances, the godly man is among lions that breathe out destruction, even the sons of men who gnash upon him with rage and malice. Having God for his refuge, and in the consciousness that God will perform all things for him, the psalmist can look beyond the violence of men to the time when God will be exalted above the heavens, and His glory shine over all the earth.

(v. 6) The wicked may indeed have prepared a net to entangle the steps of the godly man, and a pit to encompass his fall; but, in the retributive ways of God, they will be taken in their own craftiness.

(vv. 7-11) Though faced with calamities, surrounded by violent men, with pitfalls at every step, the heart of the believer remains fixed and steadfast in the consciousness that God is His refuge, and will perform all things for His own glory and the salvation of His people. Therefore the psalmist breaks into praise; and his singing anticipates a new day for the world; it will “wake the dawn” (JND). With the dawn of this new day, the praise of God will spread “among the peoples” and “the nations.” Heaven and earth will join in witnessing to the truth of God. Thus God will be exalted, and His glory shine over all the earth.

PSALM 58

The believing remnant of the Jewish nation look to God to establish His government over the earth by the judgment of the wicked.

(vv. 1-5) The first portion of the psalm describes the condition of the world immediately preceding the judgment of the living nations. It will be evident that the government of the earth in man's hands has entirely failed. The sons of men no longer speak nor act righteously (JND).

As in the days that preceded the judgment of the flood, men were corrupt, and filled with violence in their ways (Gen. 6: 11); so, before the judgment falls upon the present world it will again be manifest that their hearts are utterly corrupt, and their hands filled with violence. It will be seen that not only are men estranged from God by nature, but by their habitual practice — speaking lies, and spreading the poison of error. Moreover they are deaf to every appeal of grace, however attractively and wisely that grace is presented. Thus the sons of men seal their doom and prove themselves ripe for judgment.

(vv. 6-8) The psalmist, using a series of figures, appeals to God to execute judgment. Let the wicked be like young lions with teeth broken, and thus bereft of power; like water that runs to waste; like one that shoots with blunted arrows that can do no harm. Let them be as a snail that leaves only a trail of slime, or like a untimely birth, that has no future; or like burning thorns that have scarcely warmed the pot before they are “whirled away” (JND).

(vv. 10-11) The psalm closes by expressing the joy of the righteous as they behold the judgment of the wicked. The righteous will wash their “footsteps” in the blood of the wicked. They reach their blessing through the judgment of their enemies. It will then become manifest that the righteous have their reward, and that “there is a God that judgeth in the earth.”

The Christian, blessed with all spiritual blessing in the heavenlies, looks for deliverance from suffering and evil, by being taken out of the scene of evil to be with the Lord, therefore, he does not look for the judgment of his enemies. The godly Jew, whose blessing is on earth, is divinely instructed that the time of blessing for the earth can only be reached through the judgment of evil, therefore he rightly looks for the judgment of his enemies.

PSALM 59

The godly remnant of the Jews appeal to God to judge their external enemies, who, for their own selfish ends, have opposed the nation of Israel. Then will it be known that God rules in Jacob unto the ends of the earth (v. 13).

(vv. 1-5) The psalm opens with the suffering remnant looking to God for deliverance from, and defence against, iniquitous, violent, and mighty enemies that rise up against Israel, even though the nation has committed no wrong against the heathen. They look for the intervention of God in judgment, without mercy, upon those who have shewn no mercy to His people.

(vv. 6-8) Their enemies, like a dog roaming and howling at night, surround the city, breathing out malice against the people of God, without conscience; “For who, say they, doth hear?” Nevertheless, speaking after the manner of men, the Lord will hold such in derision.

(vv. 9-10) Conscious of the enemy's strength, and his own weakness, the righteous man waits upon God as his defence, in the firm conviction that God's loving-kindness will meet him in deliverance from all his enemies (JND).

(vv. 11-13) The psalmist would not have the enemy of Israel slain in a moment by the mighty power of God: he would rather see those who had prolonged the suffering of God's people come themselves to a lingering end, as an example to God's people of retributive justice.

The words of their lips betray the pride of their hearts. Their profanity and deceit call aloud for a judgment that will make manifest that God rules in Jacob unto the ends of the earth.

(vv. 14-17) Anticipating God's judgment, the godly view their enemies as balked of their prey, and howling like a hungry dog wandering up and down at night. But, when the long night of suffering is past, the godly man will sing of God's power and mercy in the morning. For God has been his defence against the enemy and his refuge from the storm in the day of trouble.

PSALM 60

The remnant of the Jews own that God, though He has cast them off for their iniquities, is their only hope — the One who alone can restore and heal the breaches.

(vv. 1-3) Looking beyond all second causes, the remnant acknowledge that God has cast off, and scattered the nation because of His displeasure. They further realize that the One who has scattered is the only One who can restore.

They own that God has made the land to tremble. Now they look to the One that has “broken,” to “heal the breaches.” God has showed His people “hard things.” and made them “drink the wine of bewilderment” (JND). They do not rebel against God's dealings with them; they do not seek to justify themselves; they do not look to themselves or to others to retrieve their position. They look only to God.

(vv. 4-5) The remnant have thus reached a condition of soul in which God can bless them. Therefore they are able to say, “Thou hast given a banner to them that fear Thee.” The banner is that which rallies and unites the peoples of God. This rallying centre is found amongst those that fear God. The banner becomes the display of truth, and thus a means of deliverance for God's beloved people.

(vv. 6-8) The psalmist now turns to the promises of God's Word, on which all their hopes rest. “God hath spoken.” And what God has said has all the certainty of God's own nature; He has spoken in His holiness. God asserts His title to the whole land, whether on the west side of Jordan, as represented by Shechem; or on the east side, as represented by Succoth. He claims the tribes of Israel as His. Gilead and Manasseh represent His people east of Jordan; Ephraim and Judah represent them on the west side. One is the most important tribe in the north as the other is the leading tribe in the south. Thus every quarter of the land is claimed by God. Politically these two tribes have a leading place; Ephraim being the warrior tribe (Deut. 33: 17), and Judah the leading tribe in government (Gen. 49: 10).

Finally God will utterly subjugate the ancient enemies of His people. Moab will be reduced to a state of ignominious bondage, likened to a slave who washes the feet of his owner. Edom is likened to a slave to whom the master cast a worn-out shoe. Philistia, who so often had triumphed over God's people, is now called to “shout” or “cry” out because of the triumph of God (JND).

(vv. 9-12) The soul, strengthened by the promises of God, looks to God to lead to victory. The question is raised, “Who will bring me into the strong city?” of which the rock city of Edom was a formidable example. His confidence in God at once supplies the answer. The very God who had cast them off because of their transgressions is the One alone through whom their help will come; for vain is the help of man. Through God will they do valiantly, for they say, “He it is that shall tread down our enemies.”

PSALM 61

The cry of an outcast whose spirit, though overwhelmed, looks to God as his rock, to save from the floods by which he is surrounded.

(vv. 1-2) The psalmist cries to God from the end of the earth (or “land”). Thus the enemy is in possession of the sanctuary, while the godly man is driven out. Though overwhelmed with distress, the soul sees there is a rock that rises above the floods. In spite of his distress, he is confident that God will lead him to this place of security, for he can say, “Thou wilt lead me on to a rock” (JND).

(v. 3) His confidence in God is the result of his experience of God; for he says, “Thou hast been a shelter for me, and a strong tower from the enemy.” He has found in God a shelter from the storm, and a defence against those opposed to him

(v. 4) With God before his soul, he is lifted above the overwhelming floods, and can look on with confidence to a bright future when he will dwell in the presence of God for ever. Until then he will trust in the protecting care of God — the covert of His wings.

(vv. 5-8) Conscious of being heard, he has the assurance that he will inherit the portion of those who fear God's name; though at the moment he may be at “the end of the earth.” The ground of his confidence is that Christ — the King — had passed through the circumstances of the godly, and His years had been prolonged, so that He is “before God for ever.” If the King abides before God for ever (v. 7), then those who are subject to the King “abide...for ever.” (v. 4) The one that abides for ever will sing praises to God for ever.

PSALM 62

The confidence that looks to God alone and rests in Him, waiting for His deliverance.

(vv. 1-2) In the last psalm, the godly man, though looking to God, is nevertheless overwhelmed in spirit. Here, looking only to God, he is revived in spirit. He can say, “Upon God alone doth my soul rest peacefully” (JND). In the last psalm he looks with confidence to be led to the rock; here he has reached the rock, and thus can say of God, “He only is my rock.” Resting upon the rock, he can say, “I shall not be greatly moved.”

(vv. 3-4) The psalmist, turning to his enemies, deprecates their secret attacks upon one who is in weakness, like “a bowing wall, or a tottering fence” (JND). Outwardly they may pretend to favour the godly; inwardly they curse such, and secretly plot to cast him down. This was indeed a character of suffering that the Lord had to meet in full measure.

(vv. 5-8) The plottings of the wicked cannot, however, move the godly man from his confidence in God. He does not seek to defend himself, He does not look to man for help. He says, “O my soul, rest peacefully; for my expectation is from Him. He only is my rock and my salvation” (JND). Thus looking to God he has the assurance that he will not be moved; further he realizes that God is not only his salvation, but his glory. In due time God will exalt the one whom man treats as a “bowing wall or a tottering fence.”

Thus, from his experience of God, he can exhort others to confide in God at all times. Whatever the circumstances, confide in God: whatever the difficulty, “pour out your heart before him” (cp. Phil. 4: 6).

(vv. 9-12) Having exhorted to trust in God, the psalmist warns against putting confidence in man, high or low. Alas! man is corrupt, a lie; or violent, they oppress and rob; or covetous, they set their heart upon money. But let the godly be warned against trusting in social position, corrupt schemes, human power, and earthly riches. God hath said, more than once, that power and loving-kindness belong to God, and He will render to every man according to his work. How good then for the godly soul to trust alone in God, to wait patiently for Him, neither seeking to exalt himself, nor attack his enemies. Men may have a measure of power, but without mercy; or they may show mercy without righteousness. Power belongs unto God; but with power God has mercy, and with mercy He maintains righteousness, for He renders to every man according to his works.

PSALM 63

The confidence of a godly soul that longs after God in a dry and thirsty land — a scene where there is nothing to minister to the soul.

Psalm 61 is the cry of an overwhelmed soul; Psalm 62, the cry of a waiting soul: Psalm 63, the cry of the longing soul.

(vv. 1-2) The psalm opens by expressing the longing of the heart for God, by a god-fearing Jew, cast out of the land, and far from the sanctuary. Both soul and body — the whole man — longs for God, while yet in a desert scene where there is no water — nothing to refresh the soul.

The longing of the soul is according to the knowledge of God formed in the sanctuary. There, in God's own dwelling, God is displayed in His power and glory.

(vv. 3-7) The psalmist proceeds to give a two-fold reason for his delight in God. First, because he has found that God's loving-kindness is better than life. Joy in God is better than the joys of this earthly life; therefore, says the psalmist, “will I bless thee while I live.” Rejoicing in God, he finds his soul satisfied as with marrow and fatness, and his lips filled with praise; even though he is as yet in a dry and thirsty land, where no water is. Moreover, in the silent watches of the night, when all nature excitement is hushed and the soul is alone, he will meditate upon God.

The psalmist gives as a second reason for his delight in God the help that he has found in God in all his sorrows, leading him to rejoice in the protection of God.

(vv. 8-10) The practical result of this delight in God is then described. The soul follows hard after God, and is upheld by His mighty power. If God is thus for him, who can be against him? Therefore he can with confidence say of his enemies that they will fall under the sword of judgment, and be left on the battlefield as a prey to jackals.

(v. 11) The destruction of his enemies will lead to the display of the King in His victory, rejoicing in God. All that trust in the King shall glory; while those who have sought to prevail by lies will be confounded.

This God-fearing man longs to see the display of God's power on the earth (v. 2). In verses 8 to 10 he anticipates the power of God in supporting His own, and in dealing with all who oppose His people; in verse 11, he anticipates the glory, when the judgment of the wicked will be followed by the reign of Christ as King.

PSALM 64

The description of the wicked and their devices; the retributive judgment that will overtake them, leading to the fear of God, and the joy of the righteous in the Lord.

The psalm looks on to a future day when the evil of the world will come to a head, and be publicly dealt with by the judgment of God, leading all men to fear God.

(v. 1) The psalm opens with the prayer of the godly man to be preserved, not only from the enemy, but from the fear of the enemy.

(vv. 2-6) The psalmist spreads out before God the evil devices of the enemy, realizing that the wicked are taking secret counsel against him. Moreover, moved by the secret counsels of the wicked leaders, the “tumultuous crowd” (JND) is hounded on to execute these secret plans. The crowd is urged on by sharp and bitter words against all that is of God; like a flight of arrows shot at venture. Slanderous charges are made without scruple or remorse. The wicked encourage one another in evil. Not only do they shoot the secret arrow of slander, but they lay snares to entrap the godly. They speak with fair words, and affect pious motives in order to obtain their evil ends. In their self-confidence they think that none will see the evil plans that, with deep duplicity, they have diligently devised.

(vv. 7-8) Nevertheless, acting without fear (v. 4), and thinking that none can see their snares, they forget God to whom all is open, and who can read “the inward thought of every one of them,” however deeply hidden in the heart. The God to whom all is known, will bring upon them retributive judgment. The arrow they had used against others, will strike them; the bitter words used against others will fall upon themselves.

(vv. 9-10) The judgment of the wicked will lead all men to fear God, and consider His works. The righteous will be glad in the Lord, trust in the Lord, and exult at the overthrow of the wicked.

PSALM 65

The godly remnant look on with joyful confidence to God's intervention in answer to their prayers, when Zion will become a centre of praise and prayer for the whole earth; when government will be established, war will cease, and the earth brought into blessing.

(vv. 1-2) The psalmist, in his meditation before God, looking beyond his present circumstances, recognizes that Zion will be the centre of praise for the whole earth. Not only Israel, but “all flesh” will come to Zion for praise and prayer. Nevertheless the time for universal praise is not yet come; “Praise waiteth for thee in silence, O God, in Zion” (JND).

(vv. 3-4) The godly confess the cause of the silence in Zion. Their iniquities have prevailed against them. Nevertheless there is the confidence that God will purge them away, in the consciousness that the godly are the objects of sovereign grace. This leads the psalmist to describe the blessedness of the man whom God has chosen. Such He causes to approach Himself; and the one who draws near to God will be satisfied with the goodness of God's house.

(vv. 5-8) The godly anticipate the judgment of the wicked, and their own deliverance, in answer to their prayers. The intervention of God will involve “terrible things in righteousness” for the nations, but salvation for His earthly people. Government will be established by the power of God; “His strength setteth fast the mountains;” and peace will result, the turmoil of the nations will be stilled. The “tokens,” or signs, of God's intervention will be universally acknowledged with fear.

No longer will men fear the future, dreading what each day may bring forth; “the outgoings of the morning and the evening” will rejoice.

(vv. 9-13) The closing verses present a beautiful picture of the millennial blessing of the earth, when all evil has been dealt with in judgment. The curse removed, or held in check, God will visit the earth in blessing. He will give the corn, and prepare the land to yield its increase, and command the seasons to pursue their course. The wilderness will become pastures for the flocks; the valleys covered with fields of corn; and over all will rise the song of praise and joy.

PSALM 66

All the earth called to submit to God and give honour to His Name, in the presence of the display of His mighty power in dealing with the enemies of Israel, and of His governmental ways with the godly remnant and of the nation.

(vv. 1-4) All lands are called to give honour to God, whose terrible works have been displayed in dealing with the enemies of His people Israel. It will be publicly manifest that those who have exalted themselves in rebellion against God will be forced to submit when God puts forth the greatness of His power in judgment. The result will be that all the earth will bow before God and praise His Name.

(vv. 5-7) The nations are called to contemplate the governmental ways of God with the children of men as set forth in the history of Israel, from the time that He brought them through the Red Sea, until their final deliverance from all their enemies. Thus it becomes manifest that God is omnipotent — ruling “by his power for ever;” and omniscient, “his eyes behold the nations.” Therefore, “let not the rebellious exalt themselves.”

(vv. 8-12) The godly in Israel testify to God's ways with them. Through all their trials God preserved their souls in life; and in all their wanderings God had kept their feet. Nevertheless they had been led by a painful way. They had been tried in the furnace of affliction, as silver is tried to remove the dross. They had fallen into the hands of the enemy, like an animal caught in the toils of the hunter. They had been in servitude to their enemies, like a beast of burden on whose loins a heavy load is laid. They had been triumphed over, like one who is cast down and trampled under foot by a savage enemy. They had gone through fiery persecution and faced the waters of death.

They recognized that in all their long history of trial and suffering, God had been dealing with them according to His own holiness, and for their blessing. Thus, looking beyond the wickedness of men they take their trials from God. They say, “Thou” hast done these things. Further they recognize that if God passes His people through trial, it is for their ultimate blessing; therefore they can add, “Thou hast brought us out into abundance” (JND).

(vv. 13-15) The trials they have passed through fit the godly to draw near to God as worshippers. Thus the psalmist, speaking personally for himself, says, “I will go into thy house with burnt offerings.” Set free from his enemies he will bring the offerings that he had vowed in the days of trial.

(vv. 16-20) Not only is the godly man at last set free to worship before God, but he can bear witness before men of what God has done for his soul. In his trial he had cried to God and praised God, He had not regarded iniquity in his heart with pleasure, or allowed it to pass unjudged. God had heard and answered his prayer, and turned his prayer into praise.

PSALM 67

The godly remnant look to God for blessing, that through restored Israel the knowledge of God may be spread throughout the nations, and all the earth be led to fear God.

(vv. 1-2) The godly desire God's mercy, blessing, and favour to be manifested in the restoration of Israel, that there may be a witness to all the nations of God's way of blessing and salvation.

(vv. 3-4) The psalmist, anticipating the result that will flow from this witness of God's salvation, predicts the millennial blessing of the earth. Praise will flow to God from nations once in rebellion against God. In place of the sorrow and misery that arises from man's self-will, there will be joy and gladness in a world that is ruled in equity, and subject to the guidance of God.

(vv. 5-6) The nations having been brought into subjection to God, the earth will yield her increase. The curse will be removed, and the earth will bring forth its fruits in their fullness, for the praise of God and the blessing of man.

(v. 7) The psalmist closes with again asserting that the blessing of repentant Israel will lead all the ends of the earth to fear God.

PSALM 68

God made known in all the kingdoms of the earth, through the display of His goodness throughout the history of Israel.

(vv. 1-3) The psalm opens with presenting God as taking His place at the head of His people; scattering His enemies; the wicked perishing at His presence; while the righteous rejoice before God. It commences with the formulas used by Moses, when the camp of Israel moved forward on its journeys through the wilderness (Num. 10: 35).

(vv. 4-6) Then, very beautifully, there is set forth the character of the One who leads His people. He acts as a loving Father, and a righteous Judge. The destitute, the oppressed, the lonely, and the captive are the objects of His care; but the rebellious are left to reap the result of their own folly — they perish in the wilderness.

(vv. 7-14) The history of Israel is recapitulated to set forth, not their failure, but God's goodness.

God led His people through the wilderness and manifested His presence at Sinai (vv. 7-8). He brought His congregation to dwell in the land, and in His goodness provided for His weary people and cared for the poor (vv. 9-10). Giving the word of direction, He led them to victory over all their enemies; so that kings fled, and spoil was secured, in which all had a share (vv. 11-12). Victorious Israel, who once had been lying in wretchedness and poverty, is now displayed in all the beauty that God has put upon her (cp. Ezek. 16: 1-14), while the enemies in the land are scattered (vv. 13-14).

(vv. 15-19) Israel being settled in the land, God is presented as choosing Zion for His dwelling place. The powers of the world, represented by high-peaked mountains (JND), may look enviously upon Zion. Nevertheless, at Zion the Lord has chosen to dwell for ever as the centre of earthly government, waited upon by angelic hosts as the executors of His will.

Moreover, all this goodness to Israel flows from Christ having ascended on high. Doubtless the psalmist but little entered into the deep significance of his own words (1 Peter 1: 11); nevertheless the Spirit of God, as we know from the use of these words in Ephesians 4: 8, had Christ in view. In His place of glory He received gifts for men. In Ephesians the gifts are spoken of in connection with the Church; here in connection with Israel, even though Israel had been rebellious. Thus by His gifts in grace, God secures a people in whose midst He can dwell. In Psalm 22: 2-3, we read of Christ forsaken on the Cross, in order that Jehovah might dwell in the midst of a praising people. In this psalm He ascends on high to secure a praising people. Thus they say, “Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation.”

(vv. 20-23) The blessing of His people Israel will involve the destruction of His enemies. The Lord will again bring His people out of the world, here figured by Bashan; while His enemies are left in utter prostration, as carcasses on the field of battle.

(vv. 24-27) All enemies destroyed, the King is welcomed as He takes His place in the sanctuary in the midst of His rejoicing people, who, though long divided, are at last gathered together (Isa. 52: 8).

(vv. 28-31) The King having His rightful place in the midst of His regathered people, they are now strengthened by the whole world being brought into subjection. The kings of the earth will come with their presents, and submit themselves to the King, and stretch out their hands in dependence upon God.

(vv. 32-35) Finally all the kingdoms of the earth are called to praise the Lord, who is over all created things, who is mighty in word and deed, and has displayed His power in His people Israel.

PSALM 69

The personal sufferings of Christ when entering into the distress of the godly in Israel, brought upon them by reason of the sins of the nation, and for which, in the government of God, they are smitten.

The experiences described in the psalm, though applicable to others, are only fully entered into by Christ. Seeing that the experiences can be known in measure by others, it becomes plain why the sufferings stop short of atonement, with the consequent forsaking of God which Christ alone can endure, as set forth in Psalm 22.

Moreover, the sufferings depicted, while known in part during the lifetime of the Lord, yet culminate upon the cross, for there alone could the Lord be said to be smitten of God. But while the smiting of God, as the portion of Israel, is entered into, yet the suffering from the enmity of the guilty Jewish nation is prominent. Such wickedness merits judgment; hence in the psalm there is the call for judgment, rather than looking for the grace that brings blessing to man.

Nevertheless the judgment of the guilty nation prepares the way for the restoration of Israel with which the psalm closes.

(vv. 1-3) The opening verses present the Lord's personal sufferings on the cross. Later in the psalm we hear of the enmity of man that was endured in the path that led to the cross. Here the extreme suffering is first brought before us — that which the Lord endured in His own soul. All that which the godly in Israel felt in measure, He felt fully, as only a perfect Man could. The nation had “no standing” before God; into this position the Lord entered in spirit on the cross. Yet in this position the remnant were waiting for God; and this confidence was perfectly expressed by Christ, who, in the midst of His distress, can say, “I wait for my God.”

(v. 4) The hatred of the Jewish nation towards the godly remnant was perfectly felt by the Lord on the cross. His infinite perfection enabled Him to say in an absolute way that they hated Him “without a cause,” and those who sought to destroy Him were wrongfully His enemies. Moreover, His enemies were many and were strong. With Him He had to meet, not simply the enmity of an individual, but, at the Cross the hatred of a nation, led by its powerful leaders. Of Him the proverbial expression was true, “I restored that which I took not away.” As one has said this “is equivalent to saying, 'I am treated as guilty, though I was innocent'” (cp. Jer. 15: 10).

(v. 5) From the raging of the nations that surround the cross the holy Sufferer turns to God. Israel was suffering under the government of God for sins. Into this suffering the Lord enters. He can appeal to God as knowing the real occasion of His sufferings — the sins of the nation — which He confesses as if they were His own. Here, however, it is the confession of sins, not the judgment of sins that makes atonement as in Psalm 22.

(v. 6) He waits upon God (v. 3); but there are others who wait on the Lord of hosts. For such He looks to God that they may not be put to shame and confusion, through the sufferings of the One to whom they looked for redemption (cp. Luke 24: 19-24).

(vv. 7-12) Now we are permitted to see the sufferings of the Lord in the path that led to the cross. Because of His faithfulness to God He suffered reproach and shame from a world that loved darkness rather than light.

Moreover, in His own country, and in His own house, He was treated as a stranger and an alien (Matt. 13: 54-58).

Furthermore, the zeal of God's house, that led Him on two occasions to cleanse that house, brought Him into reproach with men whose hatred of God was vented upon Christ (John 2: 13-17; Luke 19: 45-48).

If He wept and fasted in soul as He foresaw the misery their sins would bring upon the nation, it was turned to His reproach. Outside their city He wept over the very sinners who, inside the city, were plotting to take His life (Luke 19: 41-48). If the sins of the nation made Him the Man of sorrows and acquainted with grief, the very sorrows, symbolized by the sackcloth, became the occasion of men using Him as a proverb to warn others from following in His steps. His public protest against ungodliness drew out the hatred of the leaders — those who sat in the gate; and made Him the subject of ridicule by the abandoned, for He was the song of the drunkard.

(vv. 13-19) The Lord has recounted His sufferings from man. We are now permitted to see that they become the occasion for manifesting the perfection of His confidence in God. There was nothing in Him, as with us, to betray Him into an expression of resentment, or exasperation. The wickedness of men only turns Him to God. “As for me, my prayer is unto thee, O Lord.” He turns to God with all the consciousness that He is heard, for He turns to God in an acceptable time. When suffering for sin from the hands of God, we know from Psalm 22, that He cried and was not heard. Here, where the sufferings from the hands of men are in view, His cry is accepted. His confidence in the unbounded mercy, and in the truth of God's saving power, is undimmed by all that He is passing through. He looks to God for deliverance from His distress, from those that hate Him, and from death.

He speaks as One who knows by experience the loving-kindness of the Lord, and the greatness of His tender mercies, and as One who needs these mercies as the servant of Jehovah surrounded by enemies. His consolation is that all is known to God. The One with the loving-kindness and the mercies, is the One who knows His reproach, His shame, His dishonour; His very adversaries are all before God.

(vv. 20-21) Thus he looks to God alone in the day when the reproaches of men had broken His heart. To look elsewhere for comfort were useless, for in this world there were none to take pity. He looked, indeed, for some to take pity, for some to comfort, but He found none. So far from pity and comfort, they only answered His cry with gall and vinegar.

(vv. 22-28) The rejection of the grace of the Savior, and the causeless hatred that nailed Him to the cross, leaves man exposed to judgment, for they have rejected the only One who could shelter from judgment. Thus there follows the call for retributive judgment to fall upon those who had shown themselves to be the causeless enemies of Christ. It is a judgment that overtakes men in this world, though by implication it may indeed lead to eternal judgment. Of this judgment the Lord warned the city of Jerusalem, instructed His disciples, and admonished the daughters of Jerusalem (Luke 19: 42-44; Luke 21: 20-24; Luke 23: 28-31).

The world's earthly prosperity will become its snare; and with the failure of all that men trusted in, the world will be plunged into darkness of mind. Not knowing how to act there will come upon the earth “distress of nations, with perplexity.” Their loins will continually shake, “Men's hearts failing them for fear, and for looking after those things which are coming on the earth.” God's indignation will be poured out upon them, and their habitation will be destroyed. Their house will be left desolate, their city trodden down of the Gentiles.

The judgment that overtakes men is because of the unpitying cruelty which delighted in persecuting One whom God had smitten. In this suffering others have their share. The very grief of those who are wounded in spirit by the sin of the nation becomes the occasion to draw out the persecution of that nation. The rejection of the grace of Christ is the crowning sin that is added to their iniquities. Such can have no part in the righteousness of God that brings salvation, no part in the book of life, nor in the portion of the righteous.

(vv. 29-31) If, however, the sufferings of Christ at the hands of men lead to judgment of the nation, they will also have a glorious answer in the exaltation of Christ. Therefore, though “poor and sorrowful,” the Lord can say, “Let thy salvation, O God, set me up on high.” With His exaltation there will be praise to God, in which Christ will take the lead, and which will replace the sacrifices of old.

(vv. 32-36) If the Lord leads the praise, the lowly followers of Christ that seek God, will be glad as they see the answer to the cry of the needy, and learn that, though men may persecute, yet the Lord will not despise His captive people.

Further the praise that commences with the exalted Messiah will be taken up by heaven and earth, the seas and everything that moves therein. Zion will be saved, the cities of Judah re-established and re-inhabited, and the children of the servants of Jehovah will inherit the land. They that love His Name shall dwell therein.

Thus we learn that while the suffering of Christ from the guilty nation brings judgment upon the nation, it also leads to the exaltation of Christ. Furthermore the execution of judgment upon the nation prepares the way for the blessing of the godly remnant and the restoration of Israel.

PSALM 70

The experience of the godly remnant in Israel, when suffering from the hands of men in the latter day, expressing the desires of Christ when suffering from the hands of men upon the Cross.

(v. 1) The prayer of one who looks only to God for deliverance from his enemies; but seeks that Jehovah would hasten to his help.

(vv. 2-3) The desire that those who seek his life, who take pleasure in his adversity, that mock at his sufferings, may be confounded and overtaken with retributive judgment (cp. Mark 15: 29).

(vv. 4) The desire that those who fear God, and look for His deliverance may be glad and rejoice in Jehovah. Let those who rejoice in God's salvation say continually, “Let God be magnified.” Let them see that the sufferings are submitted to, and deliverance looked for, in order to glorify God (cp. John 12: 27-28; John 13: 31).

(v. 5) In order to magnify God the sufferer is content to be “poor and needy,” though assured that God is his “help,” and “deliverer.” He looks that Jehovah will make no delay in acting for his deliverance (cp. John 13: 32).

PSALM 71

The experience of a godly Israelite; illustrating God's ways with Israel from the commencement of their history until the nation is revived in a day yet to come.

(vv. 1-3) The psalm opens with an expression of confidence in God, and an appeal to God to act in righteousness for deliverance from bondage. The soul finds in God his unfailing resources; in His words, his ground of assurance. If God has given His command that Israel shall be blessed, the believing soul can appeal to God's righteousness to carry out His Word.

(vv. 4-9) The verses that follow recount the goodness of God in the past. The godly man is in the hand of the wicked, unrighteous, and cruel man; but, by reason of God's goodness to him in the past, the Lord GOD is still his hope. From his birth God has been his refuge, and through all the vicissitudes of his long history he had been upheld by God, so that his preservation had become a wonder to many. Now, in the end of his history he looks to God that he may be kept for the praise and honour of God, and not be cast off in the day of his weakness.

How truly these experiences witness to God's ways with Israel. Throughout their long history there had ever been a “remnant according to the election of grace;” the abiding proof that God had not cast off the nation. Their preservation as a nation separate from the Gentiles, in spite of their bondage to the powers of the world by reason of their sins, is a standing wonder to the world.

(vv. 10-13) Nevertheless the godly man finds himself in the midst of enemies that plot against him without fear of consequences, for they say “God hath forsaken him.” Thus the Gentiles, in the last days, will persecute the Jewish nation without fear of God. Circumstances will indeed look as if God had forsaken them.

(vv. 14-16) This time of testing will draw out the faith of the godly, who will look to God to make haste to their help, by putting to shame their enemies; result in praise to God increasing yet “more and more”, and His righteousness being declared all the day, as that which is beyond reckoning. Thus, when his strength fails (v. 9), the godly man falls back on the strength of the Lord God.

(vv. 17-18) The history of this godly man has been a witness to God's “wondrous works.” In his old age he still desires to be a witness to God's strength and power, to generations yet to come. Even so, the history of Israel through long ages, has been a witness to God's wondrous works of righteousness; and in the old age of the nation will witness to the mighty power of God in its deliverance and restoration.

(vv. 19-20) The righteousness of God that would not pass over evil in His people had been witnessed to by the sore trials they had been allowed to pass through. His quickening power would be seen in reviving the nation and bringing them again from the depths of the earth in which for so long they had been buried amidst the nations.

(vv. 21-24) The greatness and glory of restored Israel will surpass the former greatness of the nation. After their sore trials they will be comforted on every side. Set free from their enemies, they will be to the praise of God, the Holy One of Israel, the One who has redeemed them in righteousness, and put to shame all their enemies.

PSALM 72

The millennial reign of Christ; the answer to the sufferings of Christ from the hands of men, presented in Psalm 69; the fulfillment of the desires of Christ expressed in Psalm 70, following the restoration of Israel, foretold in Psalm 71.

(v. 1) The psalm opens with a prayer to God, that the King may be guided by divine righteousness, and thus able to give decisions, or judgments, in accordance with the will of God. It is thus realized that the blessing of the kingdom wholly depends upon a King who carries out God's judgments according to God's righteousness. This King will be found only in Christ — the Son of David, of whom Solomon was but a type.

(vv. 2-11) There follows the presentation of the character of the kingdom that must follow from having a King according to the mind of God. It will be marked by peace as the fruit of righteousness, according to which “the poor.” “the needy” and “the “oppressed,” will come under the special care of the King.

Moreover, established in righteousness, it will be not a kingdom of peace only, but an enduring kingdom, marked by the fear of God throughout all generations (v. 5).

Further it will be a kingdom of spiritual and material prosperity. The influence of the King upon His kingdom will be like showers that water the earth. In His days the righteous will flourish, and there will be abundance of peace (vv. 6-7).

In extent His kingdom will be universal, from sea to sea, and from the river to the ends of the earth (v. 8).

Moreover, if universal in extent, it will be supreme in power. Every enemy will submit to the King, and own their subjection with gifts, by bowing before the King and serving Him (vv. 9-11).

(vv. 12-14) There follows the reason why this glorious kingdom marked by righteousness and peace, endurance, prosperity, universality and supremacy, should be given to Christ. He alone is worthy to receive riches, and honour, and glory, and might; for all these things will He use to deliver the needy and the poor when they cry; to be the Helper of the helpless, and the Redeemer of men from corruption and violence; and in His sight the lives of the poor and the helpless will be precious.

(vv. 15-16) Further we are assured that this King, who secures such blessing for the world, will never be cut off by death, for “he shall live.” To Him the riches of the world will be given; for Him prayer will be made that the blessing of His reign may continue; and to Him praise will be offered daily. Thus abundance of blessing will be secured for every portion of the earth — the valleys, the mountains, and the cities (JND).

(v. 17) The glory and blessing of His kingdom will lead to the everlasting fame of His Name; for all will be blessed in Him, and He will be blessed of all.

(vv. 18-20) Lastly the praise of the King will lead to the praise of God. Thus men will say, “Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be his glorious name for ever.” Thus through the reign of Christ in righteousness, the whole earth will be filled with the glory of God. In the anticipation of this glorious prospect, David can say, “the prayers of David the son of Jesse are ended.” What more, indeed, is left for David to pray. It only remains for him to say, with all others, “Amen, and Amen.”

PSALM 73

The goodness of God to Israel; though for a time, in the holy ways of God, His people may be allowed to suffer while the wicked prosper.

The ways of God with Israel are presented through the experience of a godly man who, seeing the prosperity of the wicked, is tempted to say that godliness is in vain. These ways of God, at first so passing strange to the soul, become plain when the sanctuary is entered.

(v. 1) The great theme of the psalm is stated in the first verse, “Truly God is good to Israel” — the true Israel — “even to such as are of a clean heart.” Circumstances may seem to deny this great truth, therefore the conviction is only reached through painful experience. The result of the exercise is stated before the soul conflict is described.

(vv. 2-3) Though God is good to His people, circumstances may arise which tempt the soul to question the goodness of God. The godly man is near to being stumbled in his spiritual life, for he finds that he is left to suffer while the wicked prosper (cp. Matt. 11: 2-6).

(vv. 4-12) The psalmist proceeds to describe the prosperity of the wicked. Apparently they are better off than the people of God. Death causes them “no pangs” (JND), and life has for them no plagues. Pride is counted by them as an ornament; and their violence, like a garment, is seen of all. Their eyes betoken their self-satisfaction and gratification of every wish. In heart they are corrupt; in words they speak with lofty contempt of others; in their arrogance they express their judgment on things “in the heavens” as well as things on earth. The mass of the people follow them, abandoning themselves to license, scornful of God, with whom, they say, there is no knowledge of the ways of men. Such are the ungodly, “who prosper in the world” and “increase in riches.”

(vv. 13-14) Contrasting the outward prosperity of the wicked with the suffering of the godly, the soul is tempted to think that it is useless to have cleansed his heart and washed his hands. What benefit is there in having a pure heart and clean hands, if one is plagued all the day and chastened every morning, while those who are wicked prosper?

(vv. 15-16) The contemplation of the prosperity of the wicked may suggest these unbelieving thoughts; but at once they are resisted by the psalmist. “If,” says he, “I will speak thus; behold I should offend against the generation of thy children.” Nevertheless, to answer these unbelieving questions was a grievous task to the godly man.

(vv. 17-20) These painful doubts, even if resisted, remain unanswered until the psalmist enters the sanctuary. There, in the presence of God, all become plain. At once the outlook of the psalmist is entirely changed. He had looked at the outward prosperity of the wicked; now he sees their end. He had been thinking of what men say and do; now he sees what God is doing in relation to the wicked. They appeared to be prospering, but, says the psalmist, “thou didst set them in slippery places: thou castedst them down into destruction.” Their desolation comes in a moment, and “they pass away, consumed with terrors” (JND). When the Lord awakes to judgment, He will despise their image even as a man in his waking moments thinks lightly of some horrible dream.

(vv. 21-23) The sanctuary has, moreover, other lessons for the psalmist. He has learned the truth about the wicked; now he learns other and more important truths about himself. He now sees that when his heart was “in a ferment” (JND), he was thinking foolishly like a mere brute that has no thought of God. Nevertheless, though he had forgotten God, he learns in the sanctuary that he had never been out of God's thoughts. In the midst of trials he was continually before God: and when his feet were almost gone, and his steps had well-nigh slipped, he now sees that God held him fast by the hand.

(vv. 24-26) With the confidence that God has sustained him through all his trials, he looks on with confidence to the future and says, “Thou wilt guide me by thy counsel, and after the glory, thou wilt receive me” (JND). When the glory of the Lord will be revealed the godly man will have his portion in the kingdom. If he sees the solemn end of the wicked in spite of their present prosperity, so he sees the glorious end of the godly notwithstanding their present suffering. Thus God Himself becomes the confidence of the soul. His flesh and heart may fail, but God is the strength of his heart.

(vv. 27-28) Those who live far from God will come under judgment; those who draw near to God will surely find that God is good to Israel (v. 1).

PSALM 74

An appeal to God to act in judgment against the wicked, on behalf of His people and for His own glory.

(vv. 1-2) The psalm opens with the godly in Israel appealing to God in their distress. They recognize that they are suffering under the governmental anger of God; but they plead that, however much they may have failed, they are the sheep of His pasture, they are God's assembly, they are God's portion in the earth. Moreover God has purchased them, and dwelt in their midst on Mount Zion.

God has to deal with His people because of their sins; but can God forsake forever His sheep, His redeemed, and Zion that He had chosen?

(vv. 3-8) They spread out before God the work of the enemy. They say, “Lift up thy feet unto the perpetual desolations.” They appeal to God to look upon the ruin caused by the enemy — a ruin that is beyond repair. The enemy has destroyed everything in the place of God's assembly. In the house of God man has set up his signs in place of God's signs. Instead of setting forth God, the house of God becomes a place for the display of man. All that which speaks of the beauty of God's house — the carved work — is ruthlessly broken down with as little concern as one would feel in felling the trees of the wood. God's house is defiled, and the aim of the enemy is to destroy every meeting place of God's people throughout the land.

(v. 9) Moreover among God's people there are no signs of God's work. There is no prophet to recall the people to God, or any who can give hope of any limit to the evil. There are none who can say “how long” the trial will continue.

This leads to a fresh appeal to God. It is not now “how long” will God's people suffer, but “how long” will God allow the adversary to reproach and blaspheme His Name. If it is a question of God and the enemy, can God remain inactive? Will not God show His hand and act?

Thus the godly have pleaded that the enemy is attacking God's people (vv. 1-2); God's sanctuary (vv. 3-9); and God's name (v. 10).

(vv. 12-17) Having fully spread the trial out before God, the psalmist encourages himself in God. In spite of all failure amongst the people of God, and all the power of the enemy, God is King, and God is working salvation in the midst of the earth.

He recalls what God has done in the past. He divided the sea, and destroyed the power of Pharaoh, figured by monsters (vv. 13-14). God brought water from the rock, and thus sustained His people in the wilderness; He dried up the Jordan, and brought them into the land (v. 15).

Then, passing from these miraculous interventions of God, the psalmist sees in creation the ever-present witness of God's mercy to man. The day and the night, the moon and the sun, the land and water, summer and winter, are a perpetual witness that God is not unmindful of His creatures.

(vv. 18-21) Having encouraged his soul by the remembrance of God's past interventions on behalf of His people, the psalmist now boldly appeals to God to remember that His Name is being reproached; and that His people are defenceless — like a turtle dove — and poor, oppressed, and needy. Moreover God cannot be unmindful of the covenant that He has made in regard to the blessing of His people.

(vv. 22-23) The soul makes a final appeal that God would “arise” and plead His own cause. It is not now “our cause,” for God's Name is being reproached. For the third time in the course of this psalm, we have the plea that God is being reproached (vv. 10, 18, 22). In this final appeal there is no word about the people or the temple. The one plea is that it is God's cause. The voice that is raised comes from God's enemies; the tumult comes from those that rise up against God, and this tumult “increaseth continually.”

PSALM 75

The announcement that God's set time for intervention in judgment is near at hand. It is the answer to the appeal of the godly in Psalm 74, who ask, “How long” (Ps. 74: 9-10)?

(v. 1) The appeal of Psalm 74 opens with a cry of distress: this psalm opens with praise to God, for His wondrous works declare that the time is near when all that God is, as set forth in His Name, will be displayed in judgment.

(vv. 2-3) The verses that follow give the occasion which calls forth the praise of verse 1. It is the announcement by God Himself that, in His set time, God will judge uprightly. We are often impatient for God to deal with evil. God, however, has His set time — when evil is ripe, and His people have learned their lesson — for intervention in judgment. Then the earth and its inhabitants will be dissolved. The social fabric will be broken up (see Isa. 24: 19-20); but even so God has established its pillars. God maintains the earth, though the world system formed by man is broken up.

(vv. 4-5) In these verses the psalmist gives a warning rebuke to men, based upon the announcement that God is about to intervene in judgment. The boastfulness of man in himself and his doings, and his rebellion against God, will call down the judgment of God. Hence the psalmist warns man not to boast, and exalt himself in his own strength, symbolized by the figure of a horn (the fighting strength of an animal), nor rebel against God.

(vv. 6-8) Deliverance cometh neither from the east, nor from the west, nor from the south. “Promotion” is a poor and misleading translation. The word is 'lifting up,' and continues the thought of verses 4 and 5. It is not the idea of exalting a person to a place of prominence, but rather deliverance of the crushed by 'lifting them' up from the dust. The expression is found again in verse 10, where the word 'exalted' should be translated 'lifted up.' This thought of 'lifting up' is found in verses 4, 5, 6, 7 and 10. The north is not mentioned because, it has been suggested, the enemy that attacks the land of Israel comes from that quarter, and hence there would be no thought of help coming from the North. The people of God have to learn that help does not come from any quarter of the earth. It comes from God: God is the Judge; He puts down one and lifts up another.

In the hand of the Lord there is a cup of judgment. This cup is full of mixture, an allusion to the aromatic herbs mixed with wine to add to its intoxicating qualities. The wicked will be made to drink this cup to its dregs.

PSALM 76

The judgment of the nations anticipated, and the results celebrated.

The previous psalm announced that in God's set time He will intervene in judgment on behalf of His people. This psalm anticipates this judgment and celebrates the result.

(vv. 1-3) The first three verses give the result of God's judgment upon His enemies. The verses that follow present the actual judgment. The first result is to make God “known;” and being known His Name becomes “great.” The knowledge of God must lead to the exaltation of God. This knowledge and exaltation of God will come through God's dealing on behalf of His earthly people Judah and Israel. The long divided tribes will at last be brought together.

Moreover the knowledge of God will prepare the way for God to dwell in the midst of a scene of peace, brought about by sovereign grace. Salem, meaning “peace,” is the ancient name for Jerusalem. Zion is the symbol of God's sovereign choice in grace (Ps. 78: 65-68).

The peace in which God will dwell will be the outcome of the righteousness of God that deals in judgment with His enemies. Thus these verses present the reign of peace, established in righteousness, in which God will be known and exalted.

(vv. 4-6) The verses that follow present God's actings in judgment by which the reign of peace is established. Jerusalem, that hitherto had been a prey to the nations, is alluded to under the expression “The mountains of prey.” Upon these mountains, that so often had witnessed the defeat of Israel, their enemies will become a prey when God shines forth in His glory. Isaiah looks forward to the same great event when he utters Jehovah's prophecy, “I will break the Assyrian in my land, and upon my mountains tread him under foot” (Isa. 14: 25). Then follows a description of this overwhelming judgment. God's enemies sleep the sleep of death. They are utterly powerless and bewildered, for “None of the men of might have found their hands.” The God that entered into a covenant with Jacob to protect him from all his enemies now acts on behalf of His ancient people. At His rebuke all the might of man is destroyed.

(vv. 7-9) This destruction of the enemy not only delivers His people but makes God known. And God made known through this overwhelming judgment will lead to God being feared, for it becomes manifest that when God acts in judgment none can stand in His sight.

For long years God had been silent, but at length, by God's intervention in the affairs of men, it will be recognized that heaven is dealing in judgment with the evils of earth. God's voice will “be heard from heaven.” In result the earth will fear and be still: all opposition to God will cease.

Moreover, this intervention in judgment will be manifestly on behalf of His people — “to save all the meek of the earth.” It will thus make manifest God's righteous judgment against evil, and His saving grace on behalf of His people.

(vv. 10-12) The leading thought in verses 7 to 9 is God known: the great thought in the closing verses is God exalted. Thus in the latter part of the psalm we have the two thoughts expressed in the first verse, “God known,” and “His name is great.”

All the fury of man will turn to the praise of God. All the concentrated power and might of man with his chariots and horses, arrayed against God in the mountains of Jerusalem, only serve to show by their overwhelming defeat that God is greater than all the power of man. All other opposition to God that will yet remain upon the earth will be restrained. All the nations of the earth are called to recognize Jehovah as their God, and to yield their allegiance to God by bringing gifts. If the great ones of the earth refuse they will be cut off, and find indeed that God is terrible to those who oppose His will.

PSALM 77

Confidence in God in the day of distress.

(vv. 1-3) In deep distress as to the low condition of God's people, the psalmist cried to God. In the day of trouble the godly man still looked to God and stretched out his hand to the Lord in the night (JND). He remembered God, though for a time he found no rest for his soul, as apparently God was silent. Thus his spirit was overwhelmed.

(vv. 4-6) The following three verses reveal the cause of the pressure upon his spirit. He was seeking to find some solution for his exercise in the experience of others in the days of old. Then, passing from the experiences of others he made diligent examination of his own experiences; only to find that self-occupation brought no relief.

(vv. 7-9) At length the psalmist recognized that the low condition of God's people was the result of their own failure. He saw that they were undergoing the chastening of the Lord. But, he asks, will the Lord because of their failure, cast them off for ever? Can it be possible that God will be favourable no more? Has the failure of His people withered up the mercy of God? Will God fail to carry out His promises because His people have sinned? Can the breakdown of man alter the grace of God, or “shut up his tender mercies?” The psalmist raises these suggestions only to dismiss them as untenable.

(vv. 10-12) The realization that it is impossible for the sin of God's people to be greater than the grace of God comes as balm to the troubled soul of the psalmist. He sees that the suggestion that it is possible for God's people to be cast off arises from the weakness of his mind that has judged of God's ways towards His people by the way they have acted towards Him. Hence he arrests these thoughts and, instead of recalling his own experiences and the years of ancient times, he now remembers “the years of the right hand of the most High,” “the works of the Lord,” and His “wonders of old.” He says, “I will meditate also upon all thy work, and talk of thy doings.”

(vv. 13-15) Furthermore, he discovers that whatever affliction the people of God may be passing through on earth because of their failure, God has a way which can only be known in the sanctuary. When perplexed by the prosperity of the wicked, the soul found the answer to its difficulties in the sanctuary (Ps. 73: 17). So, when puzzled by God's apparent silence while His people are in trial, he again finds an answer to his exercises in the sanctuary. There he learns that God has a settled way that governs His acts; that God is great and does wonders. In accordance with His way God makes known His strength among the peoples in order to redeem His own.

(vv. 16-20) The closing verses present these actings of God on behalf of His people, proving the truth of the lessons learned in the sanctuary. God's ways at the Red Sea declared His strength among the peoples and showed how He redeemed His people from the power of the enemy, and led them through the wilderness like a flock.

Thus in spite of all the power of the enemy, and the trials of the wilderness, God has a “way” that He is taking with His own in this world in perfect accord with His “way” that is settled in the sanctuary. In the midst of all the confusion and scattering among the people of God, His people may not always be able to trace His footsteps, nonetheless faith knows that God has a way that He is taking for His own glory, and His people's blessing. Thus faith is encouraged to trust God in the darkest day as in the brightest.

The principles of the psalm can surely be applied with much comfort in any day of rush and confusion among the people of God. In the presence of much failure the devil might seek to tempt the believer to think that God is indifferent to the trials of His people, and has cast them off. Nevertheless faith knows that no amount of failure can thwart the purposes of God's grace. Moreover in the presence of God we learn that God has a way in accordance with which He is acting for His own glory and the blessing of His people. We are encouraged to know that however great the confusion, yet God has a way through it all — a path through the wilderness — by which to lead His flock. Good then for us to stretch out our hands to Him, even though at times we may have to do so in the dark.

PSALM 78

The way of God in the midst of the failure of His people, securing His glory and their blessing.

In Psalm 77 the godly soul, though realizing the failure of Israel, is delivered from the terrible thought that God has cast off the nation for ever, and that His promises and grace have failed. He learns in the sanctuary that, in spite of the failure of Israel, God has a “way” by which He secures His own glory and the blessing of His people. Psalm 78 traces the failure of the nation from Egypt until the times of David, and discovers to us God's “way” of blessing.

(vv. 1-4) The psalmist speaks with the authority of one coming from God. He appeals to the people to listen to the testimony of the law. He is about to utter a parable: he gives us, in fact, history. While, however it is history that shows us the failure of the people of God, it is also a parable to teach the hidden way of God to those who incline their ear to hear (Ps. 77: 19). Such will discern behind the failure and weakness of the people the strength of the Lord, the “wonderful works that he hath done.” Thus the history of the people will turn to “the praises of the Lord.”

(vv. 5-11) God's testimony and how it was treated by the people. Before turning to the history of Israel, the psalmist reminds us that God had “established a testimony” to be rendered by the fathers to the children, and by the children to their children, in order that they might set their hope in God, walk in obedience, and not forget His works. Thus they would escape the stubbornness of former generations whose affections were not set upon God, and whose spirits were not steadfast with God.

Ephraim, as a representative tribe, shows how completely the people failed to answer to this testimony. Though well equipped for conflict they turned back in the day of battle, disobeyed God, and forgot His works, and His wonders.

The history that follows shows that the children were like their fathers. The flesh learns nothing from its own failure, or the failure of past generations; it never changes.

(vv. 12-20) God's wonders and how they were treated by the people. The Palmist now passes from the testimony of God to speak of the wonders of God. In rapid review he brings before us God's wonders in Egypt; His wonders at the Red Sea; His wonders in the desert — the cloud, the pillar of fire, and the water that gushed from the rock.

The people had not profited by God's testimony; how did they act in the presence of these wonders? Alas! they sinned yet more and more. They profited neither by a testimony rendered to them by their fathers, nor by miracles wrought before their eyes. They tempted God by speaking against Him. In a miraculous way God had provided the streams to quench their thirst; nevertheless their unbelief said, “Can God furnish a table in the wilderness?” They own, indeed, that God had wrought miraculously on their behalf, but they said, as it were, “He has given us water, can He give us bread?” Men speak against God when there are no miracles, and ask “Why does He not intervene?” They forget that when God wrought miracles before the eyes of men, they spake against God. Miracles and signs do not change the heart of man. Miracles or no miracles, the natural man is unbelieving.

(vv. 21-32) God's governmental dealings in chastening His people, and the result. The people refused the testimony of God, and scoffed in the presence of the miracles of God; now God will test them by chastening. Governmental wrath came upon them because they believed not in God, and trusted not in His salvation. He had opened heaven and rained down manna, thus giving them the bread of the mighty. The people, however, turned from the manna and desired flesh (v. 20). God sends them the flesh in greater abundance than the manna. It comes upon them “as dust,” and like “the sand of the sea.” It could be gathered without labour, for “He let it fall in the midst of their camp, round about their habitations.” Instead, however, of this wonderful manifestation of God's power leading them to condemn their murmuring, they used it as an occasion for their lust, and thus brought upon themselves the governmental consequences of their own folly. The chosen men of Israel were smitten down. Alas! the only result of this chastening was that “they sinned still, and believed not for his wondrous works.”

(vv. 33-42) God's way with the people tempered by mercy. God had tested the people in the wilderness, only to bring out their utter failure. Now verses 33 to 42 present God's ways with His people in the days of the Judges. In those days God's governmental ways with His people were tempered with mercy. Captivity after captivity was followed by repeated deliverance, for God is full of compassion. He remembered the weakness of His people; that “they were but flesh; a wind that passeth away; and cometh not again.” The result was that, as in the wilderness, they had provoked and grieved God, so in the land, “they turned again and tempted God, and grieved the Holy One of Israel. They remembered not his hand, the day when he delivered them from the oppressor” (JND).

(vv. 43-45) God's ways that are carried out in spite of man's failure. These varied testings had proved the utter evil of the flesh. Nevertheless the psalmist shows that God carried out His purposes for the glory of His Name and for the blessing of His people. Thus, for the second time in the psalm, we are taken over the history of God's people from Egypt to the land. In this second account, however, nothing is said of the failure of the people. From beginning to end it is an account of what God has done to maintain His glory in dealing with all His enemies and delivering His people; bringing them forth like sheep; guiding them through the wilderness like a flock; leading them safely, and bringing them to the border of His sanctuary; casting out the heathen before them, and dividing the land amongst the tribes of Israel.

(vv. 46-64) God breaks all outward links with the people who have forsaken Him. The fact that God had thus carried out His purposes in spite of all the unbelief and rebellion of His people should surely have led them to yield obedience to the Lord, and worship Him only. Alas! as they had tempted God in the wilderness, and kept not His testimonies, so now they forsook the sanctuary — God's centre — and set up high places, and turned from God to graven images.

The solemn result was that God broke all outward links with the people. He greatly abhorred Israel; He forsook His tabernacle; He allows the ark to pass into captivity, and His people are given over to the sword.

(vv. 65-72) Blessing secured for ruined man on the ground of sovereign grace. Man has been fully tested by the testimony of God, the mighty works of God, the governmental dealings of God, and the mercy of God; but all in vain. Man utterly ruins himself and forfeits every claim to blessing on the ground of carrying out his responsibilities. It is therefore made abundantly plain that if man is to be blessed, all must depend upon God. Man's complete ruin makes way for the manifestation of God's love and power on behalf of His people. If, however, God intervenes on behalf of a people who have hopelessly ruined themselves, it cannot be on the ground of what they are for God, but wholly because of what God is for the people. Thus, in the closing section of the psalm, the Lord is presented as acting from Himself in sovereign grace.

The Lord awakens as one out of sleep. The figure of a mighty man is used to express the energy with which the Lord deals with all His enemies. Moreover He refuses Ephraim and strength of nature, and acts according to His sovereign choice. In sovereignty He “chose” the tribe of Judah, the Mount Zion for His sanctuary, and David to feed His people. Zion thus becomes the symbol of grace, and David the type of Christ, the One through whom all the grace is ministered. Thus the people are at last brought into blessing on the ground of grace, according to the integrity of God's heart and the skillfulness of His hands. God's way in the sanctuary is thus made plain by His ways in the world (cp. Ps. 77: 13, 19).

PSALM 79

The confession by the godly of the sin and utter helplessness of God's people, with an appeal to God to act on their behalf on the ground of his tender mercies, and for the glory of His great Name.

Psalm 78 had set forth the utter ruin of God's people, and that their only hope lies in the sovereign grace of God. This psalm is the proper response of the godly. They own their sin and cast themselves upon God and His mercy.

(vv. 1-4) The godly spread out their sad condition before God. Apparently the enemy has completely triumphed over God's people, leaving them utterly helpless; in reproach and derision before the world. They plead, however, that the enemy is attacking God's inheritance, God's holy temple, God's servants, and God's saints.

(vv. 5-7) The godly rightly feel that an attack against God, and His possessions, must have a limit. God cannot allow it to go on for ever. Thus they ask, “How long, Lord?” furthermore they own they are suffering under the chastening anger and jealousy of the Lord. They plead, however, that the instruments of His chastening are simply expressing their hatred against God. They have not known God or called upon His Name.

(vv. 8-10) They acknowledge their sins and that they are brought very low: but they plead God's tender mercies, the glory of His Name, and the reproach of the enemies who say, “Where is their God?” Outwardly it might appear to the world that God was indifferent to the sufferings of His people.

(vv. 11-13) Finally they plead their own utter weakness and God's great power. “Let the sighing of the prisoner come before thee,” is followed by the prayer that the greatness of God's power might preserve His people who, apparently, were at the point of death. Then they plead that those who reproach the Lord may be dealt with in judgment and thus eternal praises would arise from those who, in spite of all their failure, are still the sheep of His pasture.

PSALM 80

A threefold appeal to God to restore and save His people from their enemies (vv. 3, 7, 19)

(vv. 1-3) The last psalm closed with the plea that the people of Israel, however low they may have fallen, are still the Lord's people, and the sheep of His pasture. In this psalm the godly, while still confessing the sin of the people, rise higher in their appeal. If Israel are the Lord's sheep, it follows the Lord is the Shepherd of Israel, the One to whom the sheep should look. Thus the cry goes up to the Shepherd of Israel who once led His people like a flock, and dwelt in their midst between the cherubim, to once again shine forth before the tribes; to come in His strength to deliver them from their enemies, and cause His face to shine in favour upon them.

(vv. 4-7) They confess that their present low condition is the result of their sins and the consequent chastisement of the Lord. As in the previous psalm they ask, “How long?” Faith realizes that there must be a limit to God's chastenings. Can God be deaf to the prayers of His people: indifferent to their tears, or unmoved by their sufferings at the hands of men, to whom they are a bone of contention and an object of derision?

Again they appeal to the God of hosts to restore them, show His favour, and save them.

(vv. 8-16) Furthermore they plead they are God's vine, brought out of Egypt, separated from the world, and planted in the land. Why, then, if Israel is God's vine, has God broken down the hedges and allowed the nations to trample them underfoot? They beseech God to look down from heaven and visit His vine — the vine that God had planted and the branch that God made strong for Himself. In the branch may there not be an allusion to David and his family, of whom according to the flesh, Christ came? They admit all this sorrow has come upon them at the rebuking of the Lord, involving a confession of their own sin that called for rebuke.

(vv. 17-19) Here they make their highest appeal. “Let thy hand be upon the man of thy right hand, upon the son of man whom thou makest strong for thyself.” This surely is an allusion to Christ, the One who is the resource of God, available for the need of man and the maintenance of the glory of God.

When brought into blessing through Christ, the people will not go back from Jehovah. Thus for the third time they repeat the refrain, “Restore us, O Jehovah, God of hosts; cause thy face to shine, and we shall be saved.” Their first plea is that God is the Shepherd of Israel; their second plea, God cannot be indifferent to their sufferings; the last plea is Christ, the Man of God's right hand.

PSALM 81

Restored Israel brought into the light of God's favour, learns from Jehovah the way He has taken to bring them into blessing.

(vv. 1-5) In the 80th Psalm there is the thrice repeated appeal of Jehovah to cause His face to shine upon Israel. This psalm anticipates the answer to these appeals. “The new moon,” it has been said, “was the symbol of the reappearance of Israel in the sun's light.” The blowing of trumpets, on the first day of the seventh month, celebrated the first of the three set times in that month which spoke of Israel's blessing (Lev. 23: 24, 27, 34). The psalm, therefore, looks on to the time when Israel will again come into blessing as a nation in the recognized favour of God. Then Israel will sing aloud and praise God according to the desire of God from the beginning of their history.

(vv. 6-10) From verse 6 to the end of the psalm, the Lord's voice alone is heard. The Lord reminds His people of the way that He had taken with them. In Egypt He had delivered them from their burdens, their slavery and distress.

In the wilderness He had proved them. Would they “hearken” unto the Lord, walk in devotedness to the Lord, serving no other gods? Would they confide in Him, and wait upon Him to meet their needs — opening their mouths wide, for the Lord to fill?

(vv. 11-12) What was the result of these dealings with the people? Alas! It proved that they would not hearken to the voice of the Lord. They turned aside to strange gods — “they would none” of Jehovah. Hence Jehovah gave them up to their own heart's stubbornness (JND) and they were allowed to walk in their own counsels. Here then is the answer to that question raised by the godly in the last psalm, when they ask, “Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her?”

(vv. 13-16) The psalm closes with Jehovah's touching appeal to Israel — the answer to their appeal to Jehovah in Psalm 80. “Oh that my people had hearkened unto me, and Israel had walked in my ways” (cp. Luke 19: 41-44). Then, indeed, their enemies would have been subdued, and God's people would have been fed and satisfied.

Thus Jehovah discloses His way with His people and His love for His people.

PSALM 82

The condemnation of the unjust rulers of God's people — those who have been set in authority to represent God.

(v. 1) God is presented as standing in the midst of the congregation of His people. He judges among the judges. The Lord, in the New Testament days, tells us that these judges, or “gods,” are those “unto whom the word of God came” giving them authority to act in judgment as His representatives, and therefore referred to as “gods” (John 10: 35).

(vv. 2-4) Alas! these leaders of God's people are condemned for acting unjustly. They had failed in righteousness, the essential quality in a judge. Instead of truly representing God and judging according to truth, without respect of persons, they delivered false judgment in order to maintain the favour of man. Furthermore they showed no regard for the poor, the fatherless, the afflicted and the needy; they neither exercised righteousness nor mercy.

(v. 5) Thus these leaders of God's people prove themselves to be without heart or understanding. Solemn, indeed, is the condition of leaders who are so ignorant of God that it can be said of them, “they walk on in darkness.” By such the moral foundations of God's people — righteousness and mercy — are undermined.

(vv. 6-7) God is not indifferent to this unrighteousness. Those who pervert judgment will themselves come under judgment. The high position that God had given them, as His representatives, will not secure them against His just judgment. They will fall even as any earthly prince who rules without fear of God.

(v. 8) The failure of God's representatives only proves that the earth waits for God, Himself, to rule in righteousness. Thus the psalm closes with an appeal to God to “arise” and “judge the earth” as the One who inherits, not only Israel, but “all nations.”

PSALM 83

The judgment of the nations confederated against God and His people Israel.

Psalm 82 deals with the corrupt leaders within the circle of God's people. Psalm 83 deals in judgment with the confederated enemies of God's people who oppose them from without.

(v. 1) The psalm opens with an appeal to God that He would no longer keep silence, and refrain from acting in the presence of His enemies.

The silence of God and His non-intervention in the presence of the wickedness of men and the sufferings of His people, is a great test for faith. Nevertheless, faith knows that, in God's due time, when evil is ripe, God must intervene. Hence the appeal that God would no longer keep silence.

(vv. 2-4) The godly soul, looking on to the last great confederacy of the nations against God and His people, sees that wickedness calls for judgment. The enemies of God, taking occasion by His long suffering and silence, raise their voice against God and exalt themselves. This hatred of God is expressed against God's people — His hidden ones whom God has secretly sheltered, even if for a time He does not publicly intervene on their behalf (cp. Ps. 31: 20).

The intention of the enemy is to cut off Israel as a nation from the face of the earth, with the desire that their very memory may perish.

(vv. 5-8) In seeking to achieve this end the nations confer together, forming themselves into a confederacy against God. The nations immediately surrounding the land of Israel are enumerated. They are aided by the Assyrian from the north.

(vv. 9-17) The psalmist encouraged by the former interventions of God on behalf of His people, appeals to God to act against His enemies as in the days of old. He prays that they may be like the chaff before the wind; that the fire of judgment may consume them, and the storm of judgment fill them with terror. Thus may the enemies of the Lord be filled with shame and come to destruction.

(v. 18) The psalmist anticipates the result of God's intervention in judgment. The end will be that men will know that Jehovah — the God of Israel — is the Most High over all the earth.

PSALM 84

The path of suffering trodden by the people of God on the way to their blessing.

In its strict interpretation this beautiful psalm refers to God's earthly people who will reach their future millennial blessings through a path of suffering. Nevertheless, the principles of the psalm have a deeply instructive application to the Christian.

The three divisions of the psalm present, first, the house of God that awaits believers at the end of their journey (vv. 1-4); secondly, the path that leads to God's house (vv. 5-7); thirdly, the prayer of the man who takes this journey in dependence upon the Lord (vv. 4, 5, 12).

(vv. 1-4) The psalm opens with an expression of delight in the house of God, and of the longing of the soul to reach the courts of the Lord, and the living God. It is realized that the One who finds a home for the worthless bird, and a rest for the restless bird, has most surely a home and a resting place for His people, secured to them through the altar, or the great sacrifice of which the altar speaks. The psalmist sees before him the blessedness of God's house where God will dwell in the midst of the everlasting praises of His people.

(vv. 5-7) The verses that follow describe the blessedness of the one who is treading the path that leads to Zion. He may have to pass through trial, set forth by the valley of Baca — or “weeping” as the word signifies; but, even so, he will find that the “early rain covereth it with blessing” (JND). God uses the trials by the way for the blessing of His people. Thus they grow in grace, and increase in spiritual strength, until at last they appear before God in Zion.

(vv. 8-12) The prayer of the godly soul as he treads the path of trial. His confidence in looking to God, and his one plea, is that Christ — God's Anointed — is ever before God. On the ground of all that Christ is, the soul can count upon God to be his sun and shield — the One who will supply his needs and protect from harm, who will give grace along the way and glory at the end.

Assured of “grace” and “glory” and every “good thing,” the soul may well conclude, “Blessed is the man that trusteth in Thee.”

Thus the psalm presents the blessedness of the man that dwells in God's house (v. 4); the blessedness of the man who is treading the path that leads to God's house (v. 5); and the blessedness of the man who trusts in the Lord while treading the path that ends in glory (v. 12).

PSALM 85

An anticipation of the deliverance of Israel from captivity, and their restoration through the mercy of God acting in righteousness.

(vv. 1-3) In the opening verses the restoration of Israel is anticipated by the godly. The nation is viewed as brought back from captivity into the favour of Jehovah, their sins forgiven, and God's wrath taken away. These verses present the final blessing of the nation; the remainder of the psalm, how that blessing is reached.

(vv. 4-7) The restoration of Israel awaits the moment when they will own that God has been dealing with them in governmental anger because of their long history of failure, and that their recovery wholly depends upon God, and not upon their own efforts. Therefore they say, “Bring us back” (JND). Of old Naomi had to say, after her wanderings in Moab, “I went out...and the Lord hath brought me home again” (Ruth 1: 21). We, alas! can wander; it is only the Lord who can bring us back again. In like spirit the nation of Israel will be brought to own that all their own efforts, or the efforts of others, to bring them back to the land of their blessing, will be in vain. They will at last confess the Lord alone can “bring us back.” Thus they plead with the Lord to cause His people to rejoice, to shew them mercy, and grant them salvation from all their enemies.

(vv. 8-13) The closing verses give the answer to this appeal to Jehovah. Very blessedly the godly man says, “I will hear what God, Jehovah, will speak” (JND). He finds that Jehovah gives an answer of peace. They had asked for salvation to be granted (v. 7); they hear that salvation is nigh them that fear Him. They had asked for mercy (v. 7); they hear that mercy and truth are met together — that God will show mercy while maintaining truth, and that righteousness and peace have kissed each other. Peace is brought to Israel, but not at the expense of righteousness. They had asked to be “revived” (v. 6); they hear that truth shall spring out of the earth, once marked by corruption; and righteousness will rule from heaven bringing forth goodness and plenty, where there had been only evil and want.

Righteousness will be the basis of the restored kingdom, and “shall set his footsteps on the way” that leads to the kingdom (JND).

PSALM 86

The appeal of a godly soul to Jehovah to listen to his cry — (v. 1): attend to his supplication (v. 6): to be taught in the Lord's way (v. 11): and to be saved from evil men (v. 16).

In this psalm the title Lord, or “Adonai,” occurs seven times. It indicates the Lordship of Christ over all, and supposes that the one speaking takes the place of a servant who looks to his Lord (vv. 2, 4, 16).

(vv. 1-5) The psalm opens with a cry to Jehovah to listen to the cry of a suppliant who is conscious of his need, and can plead that he is “pious,” or holy — that is, he fears God, and trusts in God.

The godly man feels his need of daily mercy, and forgiveness, and realizes that the Lord is plenteous in mercy to all that call upon Him.

(vv. 6-10) In the verses that follow the suppliant prays that Jehovah would do more than hear his cry. He desires that Jehovah would “attend” to his supplication, and “answer” his call. He feels that in the day of trouble God must answer His people. Here the godly man pleads the greatness and the power of the Lord, as before he had pleaded the mercy of the Lord. There is none like the Lord; there are no works like His works. He has made the nations for His own glory. He is great and doest wondrous things. He alone is God.

(vv. 11-13) Further, the psalmist not only seeks an answer to his cry in the day of trouble, but he desires to be taught the way of Jehovah, that he may walk in the truth, and glorify the One who in mercy has saved his soul from the lowest Sheol.

(vv. 14-17) Lastly the godly man cries to God concerning his enemies. He is surrounded by the proud who have risen up against him; by the violent who oppose him; and lawless men who live without fear of God.

Nevertheless, if the wicked are against the psalmist, God is for him. And the God who is for him is full of compassion, gracious, long-suffering, and plenteous in mercy and truth. Therefore he pleads, though men turn against him, that God would turn towards him (JND), strengthen him, and save him from his enemies. Thus the manifest favour of the Lord, would put to shame those that hate him, and all would see that he had been helped and comforted by Jehovah.

PSALM 87

The glory of Zion established as the city of God.

(vv. 1-3) The psalm opens with celebrating the glory of Zion. Men may found other cities; but Zion is the city of Jehovah's foundation. Not only is it thus firmly established, but its foundations are secure because built on “the mountains of holiness.” It is established on a righteous foundation. Being holy Jehovah “loveth” its gates — the place of concourse and government, and therefore the symbol of the active life of the city. Glorious things are spoken of this city. It is not simply a place where great events have happened, but a city of which a glorious future is foretold. In contrast to all other cities it is the “city of God.”

God is its builder; God has given it a firm foundation; God has established it in holiness; God delights in Zion; God has spoken glorious things of Zion; it is the city of God.

(vv. 4-5) Jehovah appears to be the speaker in verses 4 and 5. Amongst them that know Him, He calls attention to the great cities of earth, and the nations that had surrounded Israel. Rahab (or “Egypt” Ps. 89: 10; Isa. 51: 9), Babylon, Philistia, Tyre and Ethiopia, had their great men in whom they boasted. But the fame of Jehovah's people would be that they belong to Zion, the city established by the Most High.

(v. 6) The godly, responding to Jehovah, say, “Jehovah will count, when he inscribeth the peoples, This man was born there” (JND). The godly realize that, in the day to come, those connected by grace with Zion will have a place of pre-eminence above all the peoples.

(v. 7) The closing verse indicates that all earthly joy will have its centre and spring in Zion.

PSALM 88

The soul exercises of a godly man, in learning the reality and horror of God's wrath against sin.

The unrelieved distress of soul, of which this psalm is the deep expression, arises neither from the opposition of enemies nor from trial of circumstances. The distress is not from the surrounding difficulties of the path, but from the inward exercises of the soul.

The psalm depicts the deep distress of a godly soul who is learning in his conscience the reality and horror of God's wrath against sin, and a broken law. God is known and appealed to as Jehovah. Thus there is the knowledge that there is loving-kindness with God, and the soul has confidence to look to God. Nevertheless, in order to have the full enjoyment of this loving-kindness, the horror of God's wrath against sin must be learned.

(vv. 1-7) The godly man realizes that salvation is alone found with God. Thus he addresses Jehovah as the God of his salvation. Nevertheless, the soul is in deep distress that leads it to cry to God day and night. In prayer he owns before God that this soul is full of troubles. He is made to feel that the effect of sin is to separate the soul from God; that it brings into death; that it leaves man without strength, and brings to the grave where the soul is utterly forsaken by God — remembered no more, and cast off from God, where there is only darkness, with God's wrath abiding on the soul.

What a terrible picture of the effect of sin! The soul filled with trouble (v. 3); the life forfeited, drawing near to the grave (v. 3); no strength against sin (v. 4); brought into death (v. 5); forsaken by God (v. 5); left in darkness (v. 6); and under judgment (v. 7).

(vv. 8-9) Moreover there is the consciousness that sin not only separates from God, but that sin makes the person an object of loathing to his acquaintance. That it shuts the soul up in an awful loneliness from which he cannot come forth. Nevertheless, in its misery, the soul is not allowed to be abandoned to despair: thus the hands are stretched out to God.

(vv. 10-12) However, turning to God only makes the distressed soul more conscious that, while there are wonders with God (v. 10), loving-kindness, faithfulness (v. 11), and righteousness, yet the effect of sin, if allowed to work out to its full result, is to bring the soul into death and the land of forgetfulness, where God in all these blessed attributes is unknown.

(vv. 13-14) Nevertheless, the soul in its distress, clings to Jehovah, even though it feels, by reason of its sin, God has cast off the soul and hidden His face.

(vv. 15-18) Thus, under the sense that God has hidden His face, the soul is afflicted and ready to die. Instead of enjoying God's wonders, and loving-kindness, and faithfulness, it is only conscious of God's terrors, God's wrath, and God's forsaking.

The psalm closes in distress with the godly man compassed about by terrors, forsaken by friends, and left in darkness. The relief can only be found in the mercies and faithfulness of God that form the theme of the succeeding psalm.

PSALM 89

The mercies of Jehovah, secured by Israel by the faithfulness of God.

In Psalm 88 the godly man, representing the nation of Israel, learns in the presence of Jehovah that sin and a broken law bring the soul under the judgment of Jehovah, from which there is no salvation apart from Jehovah to whom faith looks.

In Psalm 89, the godly remnant look for salvation in the mercy of God, and the faithfulness of God to His covenant with David, by which blessing is secured, even though for a time the nation is cast off.

(vv. 1-2) The opening verses present the great theme of the psalm — the mercies and faithfulness of God, instead of the sin and failure of the nation, as in Psalm 88, moreover the psalm presents the great fact that, not only are there mercies and faithfulness with God, but, these blessed qualities cannot be affected by anything that man can do. They are beyond the reach of man's corrupting hand. Mercy is built up for ever; and faithfulness is established in the very heavens.

(vv. 3-4) The two verses that follow recite the covenant of mercy with David, which is made sure by the faithfulness of Jehovah (2 Sam. 23: 5; Acts 13: 34).

(vv. 5-8) The psalmist then celebrates the glory of Jehovah — the One who has made the covenant with David. The heavens declare His wonders; the saints His faithfulness. No creature can be compared with Jehovah. In His supreme glory as God there can be none likened to Him. In the assembly of His saints He is the object of reverent fear. Supreme in strength, as the Lord God of hosts, He acts in faithfulness on every side.

(vv. 9-10) The godly recall the exercise of Jehovah's power, when at the Red Sea He broke the power of Egypt (“Rahab”), and scattered His enemies with His strong arm.

(vv. 11-14) Moreover, Jehovah is the possessor of heaven and earth by His rights as Creator, and, if He overthrows the power of the world, as represented by Egypt, it is that He, by His mighty arm, may establish His own throne, marked by justice and judgment, mercy and truth.

(vv. 15-18) Furthermore, His throne is established in order that He may dwell in the midst of a praising people, who rejoice in His favour, and are exalted in righteousness. A people of whom Jehovah is their glory, their strength, their defence, and their King.

(vv. 19-28) The verses that follow present in detail the covenant made with David, and the assurance of God's faithfulness to His covenant. God had spoken in vision to Nathan (2 Sam. 7: 4-17) of David, the one who is chosen from the people and exalted; anointed as the servant of the Lord (v. 20); triumphant over all his enemies (vv. 21-23); established by God's faithfulness and mercy, to reign over the full extent of the land as given to Abraham, from the sea (the Mediterranean) to the rivers (the Euphrates and the Nile). The one appointed to rule in dependence upon God as his might and his salvation (v. 26); and thus pre-eminent over the kings of the earth (v. 27). For him God's mercy will be kept for evermore; and “with him” God's covenant will stand fast (v. 28).

In this fine description of the glories of David we are surely intended to see Christ the true Anointed King of Israel, of whom David was but a type.

(vv. 29-37) The following verses present the seed of David. With the seed there is the possibility of failure and the governmental consequences that follow (vv. 30-32). Nevertheless, God will not utterly take from them His loving-kindness, nor suffer His faithfulness to fail. God will not break His covenant, nor alter the word that has gone out of His lips (vv. 33-34). The holiness of God is a witness that God cannot alter His word by which blessing is secured to David and his seed.

(vv. 38-45) Alas! the seed of David entirely broke down. They forsook the law, and walked not in God's judgments; they broke His statutes and kept not His commandments (vv. 30-31). Thus the threatened rod (v. 32) has fallen upon the nation. They are cast off and, apparently, the covenant is made void. Their land is ruined, they themselves in reproach; their enemies exalted over them; their glory passed away; their throne brought down; they are covered with shame.

(vv. 46-52) Nevertheless, in the midst of their shame the faith of the remnant shines forth. They realize that there will be a limit to the chastening of the Lord. Hence they ask, “How long, Jehovah?” They ask God to remember the frailty of man (vv. 47-48). They plead the former lovingkindnesses which God had shown unto David. They plead the reproach of their enemies. However great their failure, they say, we are “thy servants,” and their enemies are “thine enemies,” and they have put to shame “thine Anointed.”

They wait for an answer, but, knowing it must come, for God's faithfulness cannot fail, they say “Blessed be the Lord for evermore. Amen, and Amen.”

PSALM 90

The man of God appealing to Jehovah, who, through all generations, is the resource of His people.

(v. 1) The psalm opens with a sublime appeal to Jehovah as the dwelling place of His people. The man of God looks back over all the generations of God's people. He sees, as it were, Abraham, and Isaac, and Jacob, as pilgrims and strangers without any certain dwelling place; he recalls the years of the wilderness wanderings when Israel was without a home and without a country, exposed to dangers and perils, and, throughout all these generations, he sees that Jehovah has been the home and refuge of His people.

The man of God takes his stand on the blessed fact that God is the resource of His people. In the light of this fact he can face the frailty and failure of God's people, and on this fact every utterance of his appeal is based.

(vv. 2-6) Having stated the ground of his confidence in appealing to God, the psalmist draws a contrast between the eternal God and mortal man. God is the unchangeable God, the same before the world was as now. Creation may pass, yet God remains. The One who is our resource is everlasting and unchanging — “From eternity to eternity thou art God” (JND).

In contrast to God the psalmist sees the mortality of man and the passing of time. God is immortal, but man is mortal and returns to dust (JND). In the sight of God there is no time as men count time. A thousand years in the sight of God are as soon gone as yesterday, or as a watch in the night.

Moreover, a world that seems to be established for ever is carried away by a flood, and like men in a sleep, those swept away are unconscious of all that transpires on earth. With all their brave show of glory and power, men perish like grass that flourishes and grows for a day, but is cut down and withered by night. Joseph, in his day, was made “ruler over all the land of Egypt,” but the last we hear of Joseph is that “he was put in a coffin in Egypt” (Gen. 50: 26). All the glory of man ends in the dust of the grave and in the darkness of death. Such is frail and fallen man, for the man of God is speaking of the natural man, not of the spiritual; of the first man, not of the second; of the earthly not of the heavenly.

(vv. 7-10) Faith, however, looks above the changing circumstances of time and sees, through all these things, the ways of God in His governmental dealings with His people in view of His purpose. Hence there is the confession of sins, both open and secret — all are before God — and there is the consciousness that sins justly incur the governmental dealing of God. If we wither, if our days pass away, it is but the due reward of our deeds. Thus in condemning ourselves we justify God in His dealings with us. It may be that by reason of strength our years are lengthened out beyond the allotted span of threescore years and ten, but even so, the strength that we are proud of, and the years that we boast in, will only bring labour and vanity.

(vv. 11-12) This recognition of God's wrath against sin will be according to the measure of our fear of God. Fear is the outcome of the knowledge, and recognition, of God as He is according to truth. The more we recognize the holy character of God the deeper will be our sense of His hatred of sin. “Dost thou not fear God,” says the thief on the cross; and realizing who God is, he realizes also the holy wrath of God against sin, for he immediately adds, “We receive the due reward of our deeds” (Luke 23: 40-41). Thus the man of God desires that “we may acquire a wise heart” (JND), for a wise heart is one that fears God. The beginning of wisdom is the fear of God.

(v. 13) With the fear of God, and the confession of sin, there comes confidence in God. Thus at once the man of God appeals to Jehovah for His blessing. So the thief on the cross, with the fear of God in his heart, and the confession of sins upon his lips, can at once turn with confidence to the Lord and say, “Lord remember me.” In like spirit the psalmist can say, “Return, Jehovah: how long? and let it repent thee concerning thy servants. Satisfy us early with thy loving-kindness” (JND).

Faith recognizes that it is God's purpose to bless His people, and therefore faith knows there must be an end to the time of affliction and sorrow in the governmental ways of God. Thus faith says “How long?” This is the language of faith and hope — of faith in the purpose of God to bless, and hope that reaches out to the coming blessing.

(vv. 14-15) Faith, growing yet bolder, can say, “Satisfy us early with thy loving-kindness.” Faith looks to God, not to failing men or passing circumstances, to give everlasting satisfaction. Nevertheless, faith realizes that satisfaction can only be given to a guilty sinner on the ground of grace, hence the cry is, “Satisfy us with thy loving-kindness.” The glorious end is that “we may sing for joy and be glad all our days.” So the psalmist prays, “Make us glad according to the days wherein thou hast afflicted us, according to the years wherein we have seen evil.”

(v. 16) If, however, God acts in grace, it must be on the ground of His own work. So at once there is the prayer, “Let thy work appear unto thy servants, and thy majesty unto their sons.” The efficacy of His work rests on the majesty of His Person. To sully the majesty of His Person is to belittle the efficacy of His work.

(v. 17) Moreover, the blessing that is secured by God's work must far transcend the requirements of our need, and the deliverance from sorrows by the way. The end is that the beauty of the Lord will be upon us, or as the Christian can say, “Conformed to the image of His Son.” Then, when blessing has been secured by grace, we shall find that the work of our hands will be established. The works of self-righteousness will pass, but the works that flow from grace will be established. Not a cup of cold water given for Christ's sake will be forgotten.

PSALM 91

The Man who abides in the secret place of the Most High.

The 90th Psalm presents mortal man in contrast to the everlasting God. The 91st Psalm presents Christ as the perfectly dependent Man in contrast to mortal man.

(v. 1) The 90th Psalm opens by announcing the great fact that the Lord has been the dwelling place of His people in all generations. This psalm opens by stating the blessedness of the one who dwells in the dwelling place. He who dwells in the secret place of the Most High shall abide under the shadow of the Almighty. If Psalm 90 describes the blessedness of the dwelling place, Psalm 91 presents the blessedness of the dweller.

We gladly own the fact that the one who dwells in the secret place of the Most High must abide under the shadow of the Almighty; but where can we find a man who dwells in this secret place? Adam, the first man, described in the 90th Psalm, failing to abide in the secret place, was driven forth to be a wanderer, to wither in the evening of his life and, at last, be “cut off.” In this psalm there comes before us another Man, One of whom we read, “He that dwelleth...shall abide.” Who can this be but Christ, the One who, in His pathway through this world, ever abode in the secret place of the Most High? He could speak of Himself as “the Son of Man which is in heaven.” He walked on earth but dwelt in heaven.

(v. 2) In this verse we know that Christ is the speaker, for the Spirit of God, in Hebrews 2: 13, uses the statement “I will put my trust in him,” as the language of Christ. It is the acceptance by Christ of the proposal of verse 1. He responds by saying, “I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust,” He will make God his refuge in every storm, and his defence from every enemy. The need of a “refuge” and a “fortress” proves that Christ is speaking in the circumstances of man. There will be no storms to ruffle the calm of heaven, no enemy to oppose. It is a wilderness psalm, and, in after days is used by the Spirit of God in the wilderness circumstances of our Lord (See Luke 4: 10 and Heb. 1: 14).

The names by which God is referred to in the first two verses have a special significance. The “Most High” speaks of the absolute supremacy of God (Gen. 14: 18-20). “The Almighty” speaks of absolute power (Gen. 17: 1). Then we learn from the lips of Christ that the One who is supreme in position and absolute in power is the Jehovah of Israel — the Eternal God, the I AM. How safe then — how sure of blessing must be the one who dwells in His secret place.

(vv. 3-8) In these verses the Spirit of God addresses Christ, unfolding the blessings that flow to the one who dwells in the secret place of the Most High. Such will know the power of God delivering from the snares of the enemy, and from the destructive pestilence of evil. Moreover he will enjoy the watchful care of love, for “He shall cover thee with His feathers, and under His wings shalt thou find refuge.” In result the one who dwells in the secret place will not be afraid of secret attack — “the terror by night,” nor of direct and open opposition — the “arrow by day.” A thousand shall fall at his side, but destruction shall not come nigh the one who confides in Jehovah. He shall have no part in the judgment of the wicked save to behold it with his eyes.

(vv. 9-13) The Spirit of God has spoken: now one of the godly of Israel, with whom Christ has identified Himself, is led by the Spirit to address Christ. This godly soul can speak of Jehovah as his refuge, and thus with confidence can say to Christ, “Because Thou hast made the Lord...even the most High, thy habitation, there shall no evil befall thee.” The evils and plagues that are common to fallen man shall not come nigh to His “tent” — for thus it should read, clearly showing that it is His pilgrim journey on earth that is in view. Moreover, the resources of heaven are available for Him throughout His earthly pathway. The angels are charged to keep Him in all His ways. Furthermore, He will triumph over all the power of the devil, whether coming against Him as the lion, the adder, or the dragon. As the lion, the devil wields a destructive power over man; as the adder, he beguiles men (2 Cor. 11: 3); as the dragon he persecutes (Rev. 12).

Thus in the pathway of this perfectly dependent Man, earth's evils cannot come nigh Him, heaven's hosts wait upon Him, and hell's forces are subdued beneath Him.

(vv. 14-16) The Spirit by whom He was led has spoken; the voice of the remnant, with whom He associated, has been heard; now we are privileged to hear God Himself, as He testifies to the Man in whom is His delight. God has at last found in Christ a Man in wilderness circumstances of whom He can say, “He hath set his love upon me,” “He hath known my name;” and “He shall call upon me.” Alas! we have set our affections upon anyone but God; we have been indifferent to all the blessedness of God as set forth in His Name; we have done our own wills rather than walk in dependence upon Him. Here at last is a perfect Man who, while walking on earth, has set His love wholly upon Jehovah, who knows and delights in the blessedness of Jehovah's Name, and ever expressed His absolute dependence upon Jehovah by calling upon His Name. To the personal perfection of this perfect Man, God will give a perfect answer. God can say of Christ

I will deliver Him,

I will set Him on high,

I will answer Him,

I will be with Him,

I will honour Him,

I will satisfy Him with length of days, and

I will show Him My salvation.

PSALM 92

Praise to Jehovah in anticipation of the millennial rest.

The 90th Psalm presents the eternal God in contrast with mortal man. The 91st Psalm presents Christ as the dependent Man, come into the circumstances of the mortal man. The 92nd sets forth the results of Christ having come into the circumstances of the mortal man. The psalm is described, in the heading, as “A Song for the Sabbath day.” In keeping with this heading we find in the psalm an anticipation of the gladness of the future millennial day of which the Sabbath is the type.

(vv. 1-4). The opening verses express the joy of the kingdom day when the loving-kindness and faithfulness of Jehovah will be declared. All the gladness of that scene will flow from Jehovah's works.

(v. 5) The millennial rest will not only be the outcome of what God has wrought, but will also be the witness of the greatness of God's works, and the depth of His thoughts (Rom. 11: 33-36). In the full light of Christianity we can see that the greatness of the works of God are the outcome of the depth of His thoughts. His thoughts carry us back before the foundation of the world, there to find all was purposed in the deep eternal counsel of God. His works find their greatest expression at the Cross whereby all the counsel of God is righteously fulfilled.

(vv. 6-7) The brutish man — pursuing the dull round of life without reference to God; and the fool — living only for the gratification of his lusts without fear of God — cannot know God's thoughts, nor understand His works. Such do not realize that if they spring up suddenly, like the grass, and flourish for a time, it is only the prelude to their destruction.

(v. 8) In contrast to the wicked, who are exalted for a brief moment and then pass away, Jehovah is on high for evermore.

(vv. 9-11) The absolute supremacy, and eternal stability of Jehovah's throne must lead to the ultimate judgment of the wicked. All the enemies of Jehovah shall perish; all the workers of iniquity be scattered. Moreover the judgment of the wicked will lead to the earthly exaltation of Christ. Thus we are permitted to hear Christ saying, “mine horn shalt thou exalt,” and again, “I shall be anointed with fresh oil.”

The horn speaks of exaltation and power. Zacharias, anticipating the birth of Christ, speaks of Him as “an horn of salvation” (Luke 1: 69; see also Ps. 18: 2; Ps. 75: 10; Ps. 148: 14). The anointed is the title of one appointed to rule. Christ, in His day, was anointed by the Holy Spirit of whom the oil is a type. In the day of His exaltation He will see the righteous judgment upon all His enemies.

(vv. 12-14) As the result of the exaltation of Christ, not only will the wicked be judged, but the righteous will be blessed. They shall flourish, not like the grass, that flourishes only for a day, as in the case of the wicked (v. 7), but, as a palm tree that brings forth fruit in abundance, and as a cedar in Lebanon, whose enduring age is measured by centuries. The godly will have their roots in the house of the Lord, and they will adorn the courts of our God. Age will not diminish their fruitfulness, nor lessen their vitality.

(v. 15) If, however, the righteous have their place in the courts of the Lord it will be for the glory of the Lord — “to show that the Lord is upright;” that He is the firm “rock” on which all blessing is founded, and One in whom there is no unrighteousness.

How blessed are the results, as set forth in this psalm, of the coming of Christ into the circumstances of mortal man. It will inevitably lead to the exaltation of Christ, the judgment of the wicked, the blessing of the righteous, and the glory of God.

PSALM 93

The Reign of Jehovah.

The 93rd Psalm is introductory to the second section of the Fourth Book, comprising Psalm 93 to 100. It presents the great theme of these psalms — the reign of Jehovah, the character of His throne, and the effect of His rule.

(v. 1) In the opening verse the reign of Jehovah is anticipated. By publicly taking His throne Jehovah displays His majesty and exercises His power. It is not only that dignity is His and that power belongs to Him, but when Jehovah reigns His royalty will be displayed, for “He hath clothed himself with majesty;” His strength will be exercised, for “he hath girded himself with strength.” The blessed result will be that, at last, the world will be brought into rest, and enjoy the blessings of a stable government, “the world is established, it shall not be moved” (JND).

(v. 2) However, the throne that is established on earth is no new throne. It is established of old; the One who reigns is from everlasting.

(vv. 3-4) Through long ages rebellious man has opposed the government of God. The floods lifted up their voice. The passion and will of man had risen up as the angry and tumultuous waves, but however mighty the power of man, “Jehovah on high is mightier.”

(v. 5) When the will of man, like the noise of many waters and the might of the waves, seems to triumph and carry all before it, faith has that in which it can rest, the testimonies, or Word of God. God's testimonies are, like Himself, very sure. In the midst of the rising up of evil, His throne remains untouched. God is, and has been from all eternity, and His Word is as sure as Himself. Furthermore the certainty of His Word is linked with the holiness of His house. God will fulfill His Word; at the same time He will maintain His holy character. If we are to enjoy the certainty of His Word we must maintain the holiness of His house. “It is not holiness apart from the Word, or knowledge of certainty apart from holiness. The Spirit of truth is the Holy Spirit, and the Holy Spirit the Spirit of truth.”

PSALM 94

The cry of the godly remnant in Israel to Jehovah in the time of trial that precedes the coming of Christ to establish order and blessing through the judgment of evil.

(vv. 1-2) The theme of the psalm is stated in the first two verses. The godly realizing that the blessing of Israel, as of the world, can only be brought about by the judgment of evil, look to God to redress the wrongs of His people, and to execute judgment upon the wicked. The wicked, in the place of power, have lifted themselves up in pride against God and His people. Now the godly appeal to God to shine forth and lift Himself up, and thus intervene in a direct and manifest way.

(vv. 3-7) The grounds on which this appeal is based are clearly stated. First, the triumph of the wicked calls for the intervention of God. In the place of power they treat others with arrogance and insult while boasting in themselves. Secondly, their persecution of God's people calls for the intervention of God. They crush God's people and afflict God's inheritance. Thirdly, their defiance of God Himself calls aloud for God to intervene. The impiety of the wicked leads them to say, “The Lord shall not see, neither shall the God of Jacob regard it.”

(vv. 8-11) A solemn warning is addressed to the unbelieving mass of the nation, who are in alliance with the wicked, as to the folly and evil of their way. They are addressed as the “brutish among the people.” The people are the people of Israel, among whom there are found a great number who pursue their way like brutes, without reference to God, and like fools, gratify their lusts without fear of God. The folly of their course is exposed. He that planted the ear shall He not hear the hard and insolent speeches of the wicked? He that formed the eye, does He not see the violence and unrighteousness of the wicked? He that instructest the nations, shall He not correct if they are heedless of His instruction? He that teacheth man knowledge, does He not know the vanity of man's thoughts?

(vv. 12-13) The godly soul learns, in the hour of trial, that, as ever, God uses the time of trial for the blessing of His people. Thus he can say, “Blessed is the man whom thou chastenest, O Lord.” Looking beyond those through whom the trial may come, he sees the chastening hand of God in the trial. Thus he can say, “thou chastenest”: “thou teachest”: “that Thou mayest give him rest from the days of adversity.”

“Thou chastenest” is the admission that behind the hand of those who trouble God's people there is the hand of God dealing with His people. “Thou teachest” is the acknowledgment that through chastening God teaches His people, not only what is in their hearts but the grace, the goodness, and the holiness of His own heart, so that distrusting themselves they may rest in God. Thus God's chastening is often God's way of teaching; and divine teaching leads to divine rest — “That thou mayest give him rest from the days of adversity.”

(vv. 14-15) Feeling the terrible evil of the world, there may be the attempt on the part of the godly to put things right, only to find that all such attempts will end in weariness and heart-breaking disappointment. When, however, by the chastening and teaching of God, the ways of God are seen in allowing evil to triumph for a time while the godly suffer, the submissive soul finds rest. It is then seen that though the wicked crush God's people (v. 5), yet God will not cast off His people (v. 14); and though the wicked afflict God's heritage (v. 5), yet God will not forsake His inheritance (v. 14). Further it is seen that the time is not far off when “judgment shall return unto righteousness.” Now judgment and righteousness are too often divorced. Power and authority have been put into the hands of the Gentiles, but they have abused the power by separating righteousness from judgment. This was manifestly so at the judgment seat of Pilate where judgment was with Pilate but righteousness with the holy Prisoner. The day is coming when “judgment will return unto righteousness.” Judgment will be exercised in righteousness, and the upright in heart will follow the judgment. They will approve and justify the judgment of evil.

Thus the heart finds rest from the evil, not by seeking to deal with it, but by submitting to God in the trial in the confidence that God will not cast off His people, and, in His own time will deal with the evil.

(vv. 16-19) If, however, there is quiet submission in the presence of evil, the question may arise, “Who will rise up for me against the evil doers? Who will stand up for me against the workers of iniquity?” The answer is that such have the help of Jehovah (v. 17); the loving-kindness of Jehovah (v. 18); and the comforts of Jehovah (v. 19). The godly can say in the presence of evil, “He is my help”: in the presence of temptation, His loving-kindness held me up: when harassed by anxious thoughts His comforts delighted my soul.

But for His help we should have lapsed into silence in the presence of evil. We should have raised no testimony for God and allowed our hearts to become narrowed and our tongues dumb. But for His mercy our feet would have slipped into evil. But for His comforts our souls would have been overwhelmed with anxious thoughts.

(vv. 20-23) The godly soul realizes that it is impossible that there can be any fellowship between the throne of iniquity and a holy God. Hence God must judge the wicked; for it is manifest that God cannot allow that with which He cannot be joined. Thus in the time of trial the soul learns of rest in the consciousness that God is his defence against the wicked, his refuge in the storm, until the time comes when He will deal with evil and cut off the wicked.

PSALM 95

The nation of Israel called upon to turn to Jehovah with thanksgiving, in view of the coming of Christ to earth to bring the nation into rest.

(vv. 1-2) The godly remnant appeal to the nation to come before the Lord — who is the rock of their salvation — with songs of praise.

(vv. 3-5) The ground of this appeal is the glory of Jehovah. Jehovah is a great God, and a great King above all that exercise rule. The deep places of the earth are in His hand, and the heights of the hills are His. There is no depth beyond His reach, and no height above His rule. He made the sea, and formed the dry land. The One who comes to rule is “above all”; Possessor of all the earth, and the Maker of all things.

(vv. 6-7) The godly delight to confess that the One who made the sea, and the dry land is “our Maker,” and “our God.” Moreover they say, We are His — “We are the people of His pasture, and the sheep of His hand.” The people of God are prone to look to second causes for the provision of their needs, and for protection from their enemies. They are in danger of forgetting that God has pasture to meet every need, and a hand to protect from every foe.

Once again grace gives the nation opportunity to submit to God and own that Jehovah is the rock of their salvation. “Today” is a day of grace and salvation.

(vv. 8-11) Grace rejected must end in judgment. Hence Israel is warned not to act as their fathers who hardened their hearts in the wilderness. Though they saw God's “work” for them, they erred in their hearts, and would have none of God's ways. In result they could not enter into God's rest.

PSALM 96

The Gentiles called to turn to Jehovah in view of the coming of Christ to reign.

The previous psalm was addressed to the nation of Israel, hence the recurrence of the words “Let us” — “Let us sing”; “Let us make a joyful noise”; “Let us come”; “Let us worship,” and “Let us kneel.” This psalm is addressed to the Gentiles, thus the appeal is to “All the earth,” “the heathen,” and “all the people.”

(vv. 1-3) The nations are called to take up “a new song,” and sing unto the Lord because of the greatness of “his name,” “his salvation,” “his glory,” and “his wonders.” There has been a creation song, when the earth came fresh from the hands of God and “the morning stars sang together, and all the sons of God shouted for joy” (Job 38: 7). Alas! sin marred that fair creation, and singing gave place to weeping, and songs to groans. In the millennial day, earth will be made new; creation's groan will be hushed, and heaven and earth will unite in a new song.

(vv. 4-6) The ground of this appeal to all the earth, is the manifested greatness of the Lord — the One who is “above all gods.” The gods of the nations are but vanity; Jehovah made the heavens. With Him is honour and majesty. Beauty and strength are found in His sanctuary in the midst of Israel.

(vv. 7-9) The peoples and nations are invited to own Jehovah in His sanctuary, and worship Him in holy splendour.

(v. 10) The ground of the appeal is that Jehovah reigns, and the world is established. No longer moved by wars and rumors of wars, it will come into rest. Jehovah will exercise judgment over all the peoples in righteousness. Judgment and righteousness will at last be brought together (Ps. 94: 15).

(vv. 11-13) World-wide blessing will result in the heavens uniting with the earth in joy and gladness. The sea and its fullness, the field and all that is therein will exult and be glad.

PSALM 97

The reign of the Lord on earth, introduced by the judgment of the wicked, leads to the blessing of His people and the glory of the Lord.

(v. 1) The psalm opens with an anticipation of the joy and gladness of the whole earth when the Lord actually reigns.

(v. 2) The gladness of His reign will be preceded by His coming as the Judge. We have thus a description of His coming in keeping with His character as the Judge. “Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne.”

(vv. 3-5) The immediate effect of His coming as the Judge is brought before us. The fire of judgment will deal with all His adversaries. No evil, in any part of the earth, will pass unjudged; all will be searched out even as lightnings lighten the world. The earth will see and tremble. Everything that exalts itself against Jehovah will melt away “at the presence of the Lord of the whole earth.”

(vv. 6-7) For long ages earth has declared the unrighteousness of man. With the coming of Christ to reign the heavens will declare the righteousness of the Lord. All the people will see the glory of the Lord declared in righteousness, even as at His first coming His grace was declared in humiliation. Shame will overwhelm all those who serve graven images and boast in their idols.

(v. 8) Moreover, the execution of judgment upon the adversaries, will bring deliverance to Zion. Therefore Zion will rejoice and be glad “because of thy judgments, O Lord.”

(v. 9) The judgment of the wicked and the deliverance of Zion will lead to the exaltation of Jehovah in His universal sway above all the earth. Thus the wicked are judged (vv. 2-7); Israel brought into blessing (v. 8), and the Lord exalted (v. 9).

(vv. 10-11) The godly remnant — “His saints” — who love the Lord and hate evil, had been preserved in trial, and are now delivered from the wicked. For such there is light and joy; for the wicked fire and darkness (vv. 2-3).

(v. 12) In view of these dealings of Jehovah, the godly are exhorted to rejoice and give thanks at the remembrance of His holiness. They are reminded that the holiness of the Lord is behind all His dealings.

PSALM 98

The intervention on behalf of Israel calls for a new song of praise to Jehovah, and becomes a witness of Jehovah to “all the ends of the earth.”

(vv. 1-3) Once in their past Israel had raised a song to Jehovah for having delivered them from the Egyptians and destroyed their enemies (Ex. 15: 1). Now the nation is called to raise a new song unto the Lord for this fresh and final intervention on their behalf. By power, and holiness — “his right hand, and his holy arm” — He has triumphed victoriously over all His enemies. Moreover the deliverance of Israel from all their enemies becomes a witness to the heathen even to the ends of the earth of the salvation, righteousness, mercy and faithfulness of God.

(vv. 4-6) Israel and the land called to lead the praise to the Lord, the King for His intervention on their behalf. (“all the earth” can, and probably should, be translated “all the land”).

(vv. 7-9) The world and all that dwell therein called to praise the Lord. No longer will the floods lift up their waves in rebellion against Jehovah's throne, nor “the mighty breakers of the sea” oppose His power, as in Psalm 93. Earth's multitudes, free and happy — set forth by the sea and the floods — will swell the chorus of praise to Jehovah. The authorities of the earth — set forth by the mountains — will be united in their common joy in the Lord; for, at last, One will have arisen whose world-wide sway will bring righteousness and equity to the peoples.

PSALM 99

Jehovah, the King, having come to reign, is presented as great in Zion and dwelling between the cherubim in the midst of a worshipping people (vv. 1-5); God's ways in grace and government through which His purposes have been brought to pass (vv. 6-9).

(v. 1-3) In the previous psalm the King is presented as coming; in this psalm He has come and taken His place between the cherubim, and is great in Zion, His rule extending over all peoples. The only right response from all nations is to praise His great and terrible name, for it is holy.

(vv. 4-5) These verses present the character of His rule. His name is great and holy; His reign, in accord with His name, will be marked by power exercised in righteous judgment. Might and right, so often divorced by man, are at last brought together under the rule of Christ, the King. The glory of the One who rules calls not only for submission, but for worship at the footstool of His throne, and again we are reminded He is holy.

(vv. 6-8) In these verses we are reminded that the ways of God, in bringing the nation into blessing, are similar to, and therefore illustrated by, His dealings with the nation in the past. Israel's history had been one long story of sin and failure; nevertheless there had ever been a godly remnant in the midst of this failing people. Moses and Aaron among the priests, and Samuel among the prophets, are outstanding examples of this godly remnant who, in the midst of the greatest failure, has interceded for the people (Ex. 17: 11-12; Num. 12: 13; 1 Sam. 7: 5-9). These leaders of the people called upon God in the day of trial, and God answered and spoke to them in the cloudy pillar, and they obeyed His word.

Because of this godly remnant, who walked in dependence and obedience, God acted in grace and government towards those who were under them, and for whom they interceded. God forgave Israel's sins in grace; but God took “vengeance of their doings” in government. In grace they were forgiven; in government they had to suffer for their sins.

Thus in the day to come the restoration of Israel is brought about by the grace of God that answers the call of the godly remnant (Ps. 94; Ps. 118: 25-26; Luke 13: 35; Joel 2: 32; Rom. 10: 13). Nonetheless the nation has to suffer for its evil doings, and thus pass through the great tribulation.

(v. 9) The final result of all God's dealings in grace and government will be to surround Himself with a people who “worship at the hill of his holiness.” For the third time in the psalm we are reminded that “God is holy” (vv. 3, 5, 9). In heaven there will be a redeemed people “holy and without blame before him in love”; on earth there will be a company worshipping at His holy hill, made suited to His holy name.

PSALM 100

A summons from the restored nation of Israel to all the nations of the earth to worship the Lord within His courts.

(vv. 1-2) Jehovah has taken His place in Zion, and sits between the cherubim (Ps. 99). All the earth is summoned to serve Jehovah with joy, and to come before His presence with exultation. The godly remnant had indeed “served” in circumstances of sorrow; now all can serve with joy. When surrounded with enemies the godly came into His presence with trepidation, now all can come with exultation.

(v. 3) Restored Israel, speaking from their experience of Jehovah's loving-kindness, can bear witness to all the earth. They can say to the nations, “Know that Jehovah is God.” He “hath made us”; all that we are we owe to Him, and not unto ourselves. In conscious relationship they can say, “We are his people, and the sheep of his pasture.” It is not only that He has created us and that we are His creatures, but He has made us to be His people.

(v. 4) As of old so also in the millennial day, His house is a house of prayer for all nations. Hence all are invited to pass through His gates into His courts, there to give thanks unto Him, and bless His name. The house of prayer becomes a house of praise.

(v. 5) Restored Israel recognizes that all the blessing they have been brought into is the outcome of the everlasting mercy and unchanging faithfulness of Jehovah. Through all their long history of failure, the mercy (or “loving-kindness”) of Jehovah never ceased. It “endures for ever” (JND). It had been the hope of the godly in the darkest day. Realizing that God's loving-kindness endures for ever, they knew that finally the nation would come into blessing. At the same time God's faithfulness is as enduring as His mercy: therefore it follows that, while mercy brings them into final blessing, faithfulness must pass them through the great tribulation on the way to the blessing. God shows mercy because of man's need and His own love: God acts in faithfulness because of man's sin and His own holiness.

PSALM 101

The great principles on which the kingdom of Christ will be governed, unfolded by the King. The psalm is written by David, the king. He expresses the desires of his heart for the government of his house, the land, and the city of God. His desires express the mind of Christ for the government of the world as the King of kings. Thus the psalm sets forth the principles on which the kingdom will be ruled.

(v. 1) Above all else the kingdom will redound to the praise of Jehovah, setting forth His loving-kindness and judgment. These are the two great principles of grace and government (see Ps. 99: 8; Ps. 100: 5). Grace to His people and judgment of evil and evildoers will introduce the kingdom; and in grace and government it will be maintained. As one has said, “This must be so, for righteousness must be upheld, while grace takes its course; justice will not give way, though love will have its way.”

(v. 2) In the government of His kingdom, the King will take “a perfect way,” moved by “a perfect heart.” In Christ's kingdom the inward motives will be as perfect as the outward ways. The administration of His kingdom will flow from a pure heart.

(vv. 3-4) Moreover the kingdom will be marked by separation from every “wicked thing,” and every wicked person. The King “will not know evil.” There will be no toleration of evil.

(v. 5) Furthermore in Christ's kingdom not only will there be separation from evil, but, the evil will be dealt with. The slanderer will be “cut off.” The “high look” and the “proud heart” will be dealt with by a King who not only sees the look, but reads the heart.

(v. 6) If, however, the judgment of the King comes upon the wicked, the favour of the King will rest upon “the faithful of the land.” Such will dwell with Him, and he that walketh in a perfect way shall serve Him.

(vv. 7-8) Evil will have no place in the “house,” “the land” or “the city of the Lord.” Those who practice deceit, speak falsehood, and work iniquity will meet with prompt and early judgment. In the kingdom of Christ evil will not be allowed to ripen into open rebellion.

PSALM 102

Christ, as Man, identified in spirit with the sufferings of His people; as God, identified with the glory of Jehovah.

The psalm presents experiences of the Lord which may have been anticipated in spirit during His life, but were entered into in all their fullness in the garden of Gethsemane only.

The sufferings of this psalm are not those felt by the Lord by reason of His treatment at the hands of men, though this is present to His soul; nor is it suffering in view of His expiatory work — bearing wrath and indignation from the hand of God — though this, too, is before Him. The psalm presents His own personal sufferings as identified with His suffering people.

(vv. 1-11) These verses present the identification of Messiah in spirit with the suffering remnant of His people Israel. It is the cry of “the Man of sorrows” in the day of distress. The great desire of the godly soul in distress is for his cry to be heard by the Lord. In spirit the Lord enters into this trouble, and gives expression of the desire (vv. 1-3).

Under the chastening of the Lord the days of His people are shortened and fade like smoke; their glory withers like grass. Into this trial the Lord enters (vv. 3-5). His people are lonely and desolate like a bird of the desert or a sparrow alone upon the housetop. The Lord enters into this desolation (vv. 6-7). They suffer continual reproach and opposition from men, and the Lord personally bears this reproach (vv. 8-9). Moreover the nation had been lifted up above all nations, and yet, because of God's wrath and indignation, had been cast down: the Lord enters into this trial, for He, who was anointed to be the Messiah was cast down, and His days cut off. He does not say, indeed, “Thy indignation and wrath is upon Me,” for He is not speaking as bearing judgment upon the cross, but rather as entering in spirit into the indignation and wrath that was upon the nation (vv. 9-10).

(vv. 12-22) In contrast with Messiah identified with His suffering people, these verses present the glory of Jehovah and His intervention in grace and power on behalf of His people. The One who in lowly grace has given expression to the sorrows of His people is the One who can equally give expression to the glories of Jehovah. He is the Apostle and High Priest of our confession. He can bear up the sorrows of His people before Jehovah in priestly service: He can present the glories of Jehovah to His people as the Prophet.

Israel may fade and wither, but Jehovah endures for ever. At His “set time” Jehovah will intervene in grace on behalf of Zion. Thus all blessing for Israel rests on the glory and work of Jehovah (vv. 12-14).

When Jehovah thus intervenes on behalf of Israel — when He builds up Zion, and appears in His glory — then the heathen will fear His name and all the kings of the earth acknowledge His glory (vv. 15-16).

Then the prayers of the godly will have their answer, and prayer will be turned to praise (vv. 17-18). The Lord having looked upon His suffering people and heard their groans, and intervened to set them free, the days of persecution will for ever cease (vv. 19-20).

In result there will be a people who will declare the name of the Lord in Zion, and His praise in Jerusalem. All the peoples will gather to Jerusalem as a centre, and all kingdoms serve the Lord (vv. 21-22).

(vv. 23-27) In these closing verses Christ is presented as a divine Person — God — identified with Jehovah. The question arises, How can Jehovah intervene in blessing for His people if the Messiah is cut off? For the Messiah can say, “He weakened my strength in the way: he shortened my days.” How can the kingdom be established if the anointed King is cut off? There cannot be a restored kingdom without the King. The answer is disclosed in the great mystery of His Person. The Messiah who identified Himself with His suffering people and was cut off, is none less than Jehovah Himself. Thus in these verses we find that the Messiah is identified in Person with Jehovah, as before He was identified in suffering with His people.

He is addressed as Jehovah, whose years are throughout all generations. He is the Creator who laid the foundations of the earth; and the heavens are the work of His hands. All created things may perish, but He will endure; all else may change, but He is “the same,” and His years shall not fail (vv. 23-27).

The Spirit of God uses this passage in the Epistle to the Hebrews to prove the Godhead glory of the Son, who, though He became a Man, is addressed as God (Heb. 1: 8-12).

Thus it is that the Messiah secures the blessing of His people. The One who is Jehovah having become Man and identified Himself with His suffering people, at last brings His suffering people to be identified with Himself in His glory. If He endures they will endure; if He is the Same, they will be “established before him” (v. 28).

PSALM 103

Praise to Jehovah from restored Israel for the blessings into which they are brought in the ways of God.

(vv. 1-3) The psalmist calls upon his soul to praise the Lord for all the blessings into which the nation is brought. He presents a millennial picture of Israel blessed in their circumstances by the benefits of the Lord, with their sins forgiven and their diseases healed. In the days of His presentation to Israel, the Lord has forgiven sins and healed diseases, and thus, by putting forth the powers of the world to come, showed that the kingdom had drawn nigh. Alas! the King was rejected and for the time the blessedness of the kingdom was lost.

(vv. 4-6) Now at length, the nation redeemed from destruction renews its life. The righteous judgment of the Lord will end the long centuries of oppression to which the Jew has been subjected under the rule of the Gentiles, as the result of their rejection of their Messiah.

(vv. 7-12) The blessing of restored Israel will be brought about by the ways of God as made known to Moses. To Israel His outward acts were revealed; to Moses was revealed the principles on which God acted. These ways are now declared to the restored nation. In His ways God is merciful, gracious, slow to anger, and plenteous in mercy. Thus He revealed Himself to Moses on the Mount (Ex. 34: 6-7). In accordance with these ways God had ever acted in the long history of the nation. Because of their sins God had to chasten them, yet, “He will not always chide; neither will He keep His anger for ever.”

Their sins and iniquities had become the occasion of showing that His mercy and grace is greater than man's sin, even “as the heaven is high above the earth.” Thus it is seen that God is not indifferent to the sins of His people. He shows mercy to His people, but He deals with them on account of their sins and removes their sins “as far as the east is from the west.”

(vv. 13-16) In all these ways God had acted in tender condescension towards the God-fearing remnant, even as an earthly father pities his children. God remembered their frailty — that like a flower blown away by the wind, so His people if left to the storms of this world would be utterly destroyed and have no more place as a nation.

(vv. 17-18) In contrast to weak man, whose beauty flourishes like a flower, and is then withered by a storm of wind, the “mercy of the Lord is from everlasting to everlasting upon them that fear him, and His righteousness unto children's children.” Neither the frailty of man nor the adverse wind of the enemy can change either “the mercy” or “righteousness” of the Lord. This mercy and righteousness is towards such as keep His covenant and do His commands. Is not this the unconditional covenant made with Abraham, under which the nation being brought into blessing can at last keep Jehovah's commands (Rom. 8: 4)?

(vv. 19-20) The end of all God's ways with man is to make manifest that His throne is established in the heavens, and His kingdom rules over all.

His kingdom displayed as over all calls for the praise of all, both in heaven and earth. Thus all spiritual beings are summoned to bless the Lord. All His “hosts” — every providential force in nature — are called to bless the Lord. All His created works are called to bless the Lord. And let every individual of the redeemed say, “Bless the Lord, O my soul.”

PSALM 104

Praise to Jehovah as the Creator. A millennial song of the godly when the enemies have been consumed out of the land, and the wicked are no more.

In Genesis 1 we have the record of creation; in this psalm the song of creation. The psalm in its main outline follows the story of creation. The record presents the creation in its beginning: the song sets forth the creation in its present active organization. “One portrays the beginning of the eternal order, the other its perpetual living spectacle. Hence, too, the Ode has far more animation than the Record. The latter is a picture of still life: the former is crowded with figures full of stir and movement” (Perowne).

(vv. 1-4) The psalm opens with an ascription of praise to the Creator by one, who, according to the previous psalm, already knows Jehovah as Redeemer, and, therefore, can say, “O Lord my God, thou art very great.” In the opening verses there arises before the psalmist a view of creation that corresponds with the first and second days of creation. God, who is light, divides the waters from the waters, stretching out the heavens above over the waters beneath. In all this great work God is seen, not only as creating, but moving in His own creation, He “maketh the clouds his chariot,” and “walketh upon the wings of the wind.” Angels wait upon Him as His ministers.

(vv. 5-9) In the verses that follow the psalmist recalls the first portion of the third day's work. He thinks of the day when at the “rebuke” of the Lord the waters were gathered into one place, and the dry land appeared, when “the mountains rose, the valleys sank, unto the place” which God had “founded for them,” when God set the bounds of the seas that “they may not pass over.”

(vv. 10-18) Further the psalmist sings of the rich provision that God has made for His creatures. He sees the streams springing from the earth, and the rain from His chambers above falling upon the hills and flowing down to the earth to quench the thirst of His creatures (vv. 10-13). He sees the grass and herbs for the food of His creatures and the trees and the high hills for their shelter (vv. 14-18). All this speaks of the latter portion of the third day's work viewed in its provision for God's creatures. Moreover the psalmist does not think of the Creator only in His past work as the Originator of all, but in His present work as the Sustainer of His creation. Thus the psalmist can say, “He sendeth the springs;” not simply that He sent them in the past; He does so now. Again he says, “He watereth the hills,” and “He causeth the grass to grow.” It is the present sustaining mercy of the Creator that fills the soul with praise. Moreover the creation is viewed in the fullness of its life and activity. The springs are not simply made — they “run among the hills.” The wild beasts quench their thirst at the streams; the birds sing and make their nests in the branches of the trees.

(vv. 19-23) The psalmist passes on to sing the praise of God in connection with the heavenly bodies of the fourth day's work, here viewed in their present ceaseless activity in relation to the needs of God's creatures.

(v. 24) The psalmist pauses in his description of God's works to exclaim upon the manifold character of them, all displaying the wisdom of the Creator, and the wealth of His resources.

(vv. 25-30) The psalmist resumes his song with a description of the sea, bringing us to the fifth day's work. Therein are things great and small, wholly dependent upon God for their existence, sustenance and replenishment.

(vv. 31-35) From the glory of creation the psalmist turns to the glory of the Creator. The whole creation will redound to His eternal glory, and in His works shall the Lord rejoice. Redemption has delivered the groaning creation from the bondage of sin so that the Lord can again rejoice in His works. Such is His majesty He has but to look on the earth and it trembles; He has but to touch the hills and they smoke. Thus the psalm closes with the Lord, rejoicing in His works; the godly rejoicing in the Lord, and the sinners consumed out of the earth, the wicked ceasing to have place any more.

PSALM 105

The faithfulness of Jehovah to the covenant made with the fathers, set forth in His care for His people Israel, and His judgment upon their enemies, throughout their history.

(vv. 1-7) The psalm opens with a call to Israel to give thanks to the Lord; to call upon His name, and to make known His deeds among the peoples. Thus restored Israel are to be a praising people, a dependent people and a witnessing people.

They are called to praise the Lord for what He has done and for what He is in the glory of His Person. He has done wondrous works, and His name sets forth what He is — He is holy.

They are to call upon Him, or “seek the Lord,” because they are weak and “strength” is with Him. This dependence must be constant: they must “seek his face continually” (cp. John 15: 5).

To be witnesses among the peoples they must remember His marvelous works that He has done; the judgments of His mouth, and the judgments He has executed in all the earth.

(vv. 8-15) The history of Israel is reviewed to prove the faithfulness of God to His covenant made with Abraham and Isaac, and confirmed to Jacob. The promise of the land to Israel was made at a time when, in the sight of nature, it would appear impossible of fulfillment; for those to whom the promise was made were few in number and strangers in the land. Nevertheless they were under the constant care of the Lord. They went from one nation to another and from kingdom to kingdom, but none were allowed to wrong them without coming under the reproof of God.

(vv. 16-22) The psalmist recalls different periods in the history of the nation in order to show God's care for them in the midst of trial. In the time of the patriarchs God called for the famine, but sent Joseph to save them in the trial. The one, however, through whom salvation comes must himself be a sufferer before he is a saviour and having suffered is exalted to a place of glory. Thus Joseph becomes a striking type of the One whom the Father sent to be the Saviour of the world.

(vv. 23-36) The history of Israel in Egypt is next brought before us, to show, not only God's care for His people, but His judgment upon all that oppose and oppress them. Reference is made to eight of the plagues that fell upon Egypt. The plagues are grouped together, not in historical order, but in a way that brings into prominence the devastating character of these judgments.

The first two plagues that are mentioned — the darkness and the water turned to blood — touched the two main sources of Egypt's existence and prosperity. The sun was eclipsed and the water of the river turned into blood. This, if continued, would have brought the country to speedy ruin.

The next three plagues — the frogs, the flies and the lice (or 'gnats') — touched the persons of the Egyptians, humbling their pride and making life unbearable.

The following two plagues — the hail and the locusts — were destructive to their possessions, reducing them to destitution.

The last plague fell upon their offspring, and if continued would have led to the extermination of the race.

(vv. 37-38) The people of Egypt suffered the destruction of their land, but the people of God are delivered, and, in spite of the oppression they had endured, are brought forth with gold and silver. Not one feeble person is found among their tribes.

(vv. 39-41) In three short verses the journey of the Israelites through the wilderness is brought before us to show God's care for His people. They were sheltered from the heat by day; light was given to them in the night. They were fed with bread from heaven, and water was given to them from the rock.

(vv. 42-43) In all these dealings with His people — in the days of the patriarchs, in the days of Israel's bondage, or in their wilderness journey — there is no mention of their sins, their murmurings and their rebellions. All is recounted to call to remembrance Jehovah's wonderful works, and His faithfulness to His covenant. With this leading thought the review of Israel's history is opened, as we read in verse 8, “He hath remembered his covenant for ever.” With this thought the history closes, for again we read, “He remembered his holy promise, and Abraham his servant.”

(vv. 44-45) Thus it comes to pass that, the promise made to Abraham — “Unto thee will I give the land of Canaan” (v. 11) — is at last fulfilled; for now we read, He “gave them the lands of the heathen; and they inherited the labour of the people.” Thus the psalm looks on to the time when the long centuries of the exile of God's earthly people will be over, and the oppression of the Gentiles will end in Israel possessing the lands of the nations and inheriting the labour of the races. Little do the nations think that in the end the despised Jew will possess the land of the Gentiles and inherit the fruit of their toil. But thus will it be in the ways of God, and the fulfillment of the everlasting covenant made with Abraham. The gifts and calling of God are without repentance. Moreover, when Israel is blessed in the land, the Lord will have secured an earthly people who will do His will and be for His praise.

PSALM 106

The unfailing goodness, and enduring mercy, of the Lord to His earthly people, in spite of their failure.

The psalm prophetically looks on to the time when Israel's long captivity among the nations is reaching its close, and God is about to regather the nation under the reign of Christ. In that day the godly will recognize that all the blessing of the nation depends on the enduring mercy of the Lord. In the light of the goodness and mercy of the Lord the psalmist confesses the sin of God's people: (v. 6), owning every stage of their failure (vv. 7-46), and finally appeals to God to save and regather the nation for His own praise (vv. 47-48).

(vv. 1-5) The introductory verses present the theme of the psalm — the goodness and mercy of the Lord which endures for ever, and is beyond the power of man to express or praise.

Blessed then to be of the number who are morally suited to Jehovah, by keeping judgment and doing righteousness at all times. The psalmist desires to be remembered, and saved from present distresses, to see the good, and enter into the gladness of God's people in the day when they enter upon God's inheritance.

(v. 6) In the light of this mercy this representative of the godly remnant identifies himself with the nation in the confession of the sin, iniquity, and wickedness that has marked it throughout its course from the time of the fathers.

(vv. 7-12) After this general confession of sin, the history of Israel's failure is traced in detail from the bondage in Egypt to the captivity in Babylon. In the outset of the nation's history they neither understood God's wonders against the Egyptians, nor His mercies to themselves. At the Red Sea they rebelled and would have turned back to Egypt and its bondage. Nevertheless God “led them through the depths,” saved them, redeemed them, and judged their enemies. Then they believed and sang His praise.

(v. 13) Faced with the difficulties of the wilderness, “they soon forgot his works; they waited not for his counsel.” Forgetting God's ability to save, they neglected to seek counsel from God.

(vv. 14-15) Neglecting God's counsel they were delivered to do their own will which, while it gave a brief gratification to their lust, sent leanness into their soul.

(vv. 16-18) Having neglected to seek counsel of God they envied and ignored the servants of God, only to bring upon themselves the chastening of the Lord.

(vv. 19-23) From dishonouring the servants of God they proceed to the yet greater sin of assailing the honour of God, Himself, by setting up a false god — a sin that would have brought swift destruction upon them but for the intercession of Moses.

(vv. 24-27) Indifference to the honour of God leads them to despise the land of God. This unbelief led to their overthrow in the wilderness. This again leads to their seed being lost among the nations and scattered in other lands.

(vv. 28-31) Mingling with the nations they failed to maintain holiness. They were defiled by their associations, bringing upon them the swift judgment of the Lord, that was only stayed by the firm action of one man whose act God has stamped for approval for all time.

(vv. 32-33) Further, the sin of the people, leads to the failure of the leader of the people. Provoked by the perversity of the people, Moses spake unadvisedly with his lips, and has to suffer for his hastiness.

(vv. 34-39) Having traced Israel's failure in the wilderness, the psalmist further confesses their sins in the land. There they mingled with the nations of the world. In result the nations did not learn the ways of God, but God's people fell into the ways of the world. Having learned their ways, Israel followed their evil practices; with the result that their children suffered, and innocent blood was shed.

(vv. 40-43) For all these sins the chastening hand of the Lord came upon His people. Thus the land became desolate, and God's people passed into captivity. They came into subjection, and under the oppression of the Gentiles, and were “brought low” for their iniquity.

(vv. 44-46) Nevertheless, in judgment God remembered mercy. He “regarded” the affliction of His people “when he heard their cry.” He remembered His covenant to Abraham. He showed mercy to His people, and caused those who had taken them captive to show pity.

(vv. 47-48) Having thus confessed the sins of the people, the psalmist appeals to Jehovah to save His people and gather them from the heathen, and make them a praising people. Anticipating the answer to his prayer, all the people are summoned to praise the Lord God who is blessed from everlasting to everlasting.

PSALM 107

The nation of Israel viewed as restored to their land, called upon to celebrate the goodness of the Lord, as set forth in the ways of God with the nation particularly, and mankind in general (vv. 8, 15, 21, 31).

(vv. 1-3) The theme of the psalm is the goodness of the Lord, and His enduring mercy. Israel, delivered from the power of the enemy, and regathered from every quarter of the globe, is called upon to celebrate this goodness.

The body of the psalm sets forth the various circumstances in the history of Israel, and mankind, in which the goodness of the Lord has been displayed in His ways with men.

(vv. 4-9) First, man is viewed as a wanderer, seeking to find rest in a wilderness world. All his efforts only end in soul thirst — “Hungry and thirsty; their soul fainted in them.” In the ways of the Lord we are allowed to prove that nothing in all this scene of unrest can satisfy the soul. In the depths of their need men cry to the Lord, to discover that He can lead them by “the right way,” that brings to the rest of God — “a city of habitation.” Thus we discover the goodness of the Lord that “satisfieth the longing soul, and filleth the hungry soul with goodness.”

(vv. 10-16) Secondly, men are viewed in their lawlessness, rebelling against the words of God, and despising His counsel. In the former case the soul was unsatisfied; here, through rebellion against God, the spirit comes into darkness, under the sentence of death, and in bondage to the enemy. The heart is crushed and there are none to help. Then, in their distress, men cry to the Lord, to find that in His goodness He delivers them from bondage, that they might praise Him for having brought them into liberty.

(vv. 17-22) Thirdly, because of their folly and transgressions, men may be afflicted in body, so that they draw nigh to death. Then in their distress they cry to the Lord, who sends His healing word to deliver them from destruction, that they might praise the Lord for His goodness, and declare His wonderful works (Luke 8: 38-39).

(vv. 23-32) Fourthly, men are put to the test by the circumstances of life. As men have to do with the business of this world, they have to meet the storms of life; they are faced with trouble, and at times are brought to “their wit's end.” Then they cry to the Lord, and find that He can still the storm and bring men to their desired haven, that they may praise the Lord for His goodness, and exalt Him in the assembly of God's people.

Thus we are permitted to see the way God has taken with His people, that, in learning their own frailty, they may discover the goodness of the Lord. Thus God deals with men in soul, spirit, body, and circumstances, in order that they may find their resource in the goodness and enduring mercy of the Lord.

(vv. 33-42) There are, moreover, the general governmental ways of God with the world. On the one hand, God may wither up the prosperity of a land, because of the wickedness of those who dwell therein (vv. 33-34): on the other hand, He can give prosperity in His care for the hungry (vv. 35-38). Nevertheless, man does not alter, if the hungry are filled and increase in worldly possessions, they, in their turn, may oppress and afflict others; hence in the ways of God they are again “diminished and brought low” (v. 39).

God takes up the cause of the oppressed, pouring contempt upon princes, and setting the needy one “on high from affliction.”

Thus the ways of God with man are marked by holiness that is not indifferent to wickedness; mercy that cares for the hungry; righteousness that deals with oppression, and compassion that espouses the cause of the poor. Who can gainsay these ways of God? “The righteous shall see it; and rejoice: and all iniquity shall stop her mouth.”

(v. 43) Such are the ways of God in His goodness and mercy. The wise, who observe these things, will understand the loving-kindness of the Lord.

PSALM 108

The godly remnant of the nation of Israel assured in heart, in view of the purpose of God to deliver His people from all their enemies.

Psalm 107, sets forth the ways of God with men, especially having in view His people Israel. Psalm 108, very blessedly sets forth the purpose of God for His people, or the end to which all His ways are leading. His ways with us ever have in view His purpose for us.

In order to present His purpose, the spirit of God has united in this psalm the closing portions to two other psalms. Verses 1 to 5, form the latter portion of Psalm 57: verses 6 to 13, the end of Psalm 60. The ends of these two psalms, cut off from the exercises and trials with which they are connected in their original setting, combine very blessedly to present the purpose of God for His people.

(vv. 1-3) The godly in Israel, though the nation is not yet delivered from all their enemies, can praise Jehovah, through being assured in heart of God's purpose to bless them. The soul anticipates the dawn of a new day when all the nations will join with Israel in praise to Jehovah.

(vv. 4-6) The confidence and joy of the godly springs from the knowledge that mercy and truth have prevailed, and that the glory of God is secured. Thus blessing can flow to His beloved people, delivering them from all their enemies. In this confidence the godly man looks to God to put forth His right hand in saving power, and thus answer his prayer.

(vv. 7-9) The verses that follow give the answer to God, setting forth His settled purpose to deliver His people. God says, “I will rejoice, I will divide Shechem”; “over Edom will I cast out my shoe; over Philistia will I triumph.” When God says, “I will,” who can oppose His will, or thwart His purpose.

Moreover He makes His people's cause His own. He says “Gilead is mine; Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver.” Great had been the failure of Manasseh, and great the sin of Ephraim; but no failure can frustrate God's purpose to bless His people. In spite of all failure God rejoices in them, claims them as His own, and in holiness has said that He will triumph over all those who have opposed His beloved ones.

(vv. 10-13) The psalm closes with the response of the godly to the avowed purpose of God. The very God who, in times past, had cast them off, because of their failure, is the God to whom they now look to be led to victory. Having learned that the help of man is vain, and looking only to God, they can say, with the utmost confidence, “He it is who shall tread down our enemies.”

PSALM 109

The ways of God in connection with the path of Christ in humiliation.

Prophetically the psalm looks on to the time when the restored godly remnant of the Jews will have to face, not only Gentile enemies, as in the previous psalm, but, the hostility of the unbelieving Jews led by Antichrist.

These trials, that the Jewish remnant will have yet to meet, have already been faced by Christ in the days of His humiliation. Thus, while the psalm prophetically gives the future experiences of the remnant, it also presents the ways of God with Christ in humiliation (v. 27), according to which the wicked, energized by Satan, are allowed to speak against Christ — the holy Sufferer, who gave Himself to prayer and waited for God to speak on His behalf.

(vv. 1-5) The opening verses touchingly present experiences which were only fully entered into by Christ in humiliation. In the ways of God there came a time when God was silent, in the presence of the insults heaped by man on the One who was wholly here for the praise of God. While submitting to the trial, the holy Sufferer looks to God and waits for Him to speak on His behalf.

The guilty nation, led by the mouth of the wicked man (singular), spoke against Christ with “a lying tongue.” The lying lips that laid false charges against Christ, were moved by hearts that hated Christ. For this hatred there was no cause in Christ. In Christ there was only love that expressed itself in doing good to His enemies. In the presence of the causeless hatred of the Jew, He gave Himself to prayer; while His enemies devised evil against One whose love only called forth their hatred. Their hostility aroused no resistance from Christ: it called forth perfect submission that took all from God, and perfect dependence that carried all in prayer to God.

In the days to come, when the Jewish remnant will have to face the hostility of the nation led by Antichrist, how greatly will they be comforted, and sustained, by the realization that Christ has already trodden the path that they are called to tread.

(vv. 6-20) The verses that follow present the call for judgment on the adversaries of Christ. Judas was a special instance of the hatred that took advantage of the humility of Christ to persecute the poor and needy man, and slay the broken in heart. Hence the Spirit of God has applied expressions used in these verses to Judas (cp. Luke 22: 47-48; Acts 1: 20). Verse 20, however, shows that it is not only an individual of outstanding wickedness that is in view, but all the “adversaries” of the Lord who have spoken evil against His soul. Doubtless, the verses have in view, not only Judas and the guilty nation in the day of Christ's humiliation, but also Antichrist and the apostate mass of the Jews under his leadership in a day yet to come.

The enemy contemplated in these verses is viewed as energized by Satan. This we know was so in the case of Judas and will be so in the person of the coming Antichrist. We learn the judgment that will come upon such. His days are cut off (v. 8); his offspring are forsaken (vv. 9-10); his possessions are lost (v. 11); he is beyond the pale of mercy (vv. 12-15).

This overwhelming judgment comes upon one that showed no mercy, that persecuted the poor and needy man, and slew the one whose heart was broken by the causeless hatred of man (v. 16). The cursing that he loved falls upon himself; the blessing that he spurned is removed far from him. The garments of cursing with which he clothed himself, he shall for ever wear (vv. 17-19).

Such will be the judgment of those who without cause spurned the love and goodness of Christ in the days when, in His humility, He became the poor and needy Man; who spoke against Him (v. 2); who lied against Him (v. 2); who fought against Him (v. 3); who rewarded Him only evil (v. 5); who persecuted Him, and at last “slew the broken in heart” (v. 16).

(vv. 21-29) The call for judgment on the adversaries is followed by a prayer to God to act on behalf of the godly. The prayer opens with the highest plea — the maintenance of what is due to God's Name. Then follows the plea of the exceeding need of the godly soul (vv. 22-25). The very need that gave vile men the occasion to persecute calls forth the delivering mercy of God (cp. vv. 16 and 20).

A third plea for help is that it may be made manifest that these sorrows have been allowed of the Lord, and that His hand is declared in salvation. All is permitted of God in His wonderful ways with Christ, that the godly may be blessed (v. 28), and the adversaries be put to shame (v. 29).

(vv. 30-31) The closing verses anticipate the result of God's intervention. Not only will Christ celebrate the praise of Jehovah, but He will become the Leader of the praise among the multitude of God's people. Satan may stand at the right hand of the wicked to persecute the godly in humiliation: Jehovah is at the right hand of the poor to “save him from those that condemn his soul.”

PSALM 110

Christ in exaltation, waiting for the judgment of His enemies, and to reign from Zion for the blessing of His willing people, exercising His priesthood after the order of Melchizedek.

In Psalm 109, Christ is presented as waiting upon God to speak for Him in answer to the wicked who spake against Him (Ps. 109: 1-2, 21, 31). In this psalm God speaks for Christ, in answer to the prayer of Psalm 109. Thus while Psalm 109, unfolds God's ways with Christ in humiliation, Psalm 110 presents God's purpose for Christ in exaltation.

(v. 1) In the days of Christ's humiliation men spoke against Christ with a lying tongue; they fought against Christ without a cause, and “persecuted the poor and needy man” (Ps. 109: 2-3, 16). God's answer is to exalt Christ to the place of supreme power in heaven, there to wait until His enemies are made His footstool, when He will have the place of supreme power on earth. He once waited in the days of His humiliation for God's answer to His prayer; He now waits in exaltation for the fulfillment of God's purpose.

(vv. 2-4) The verses that follow unfold God's purpose for Christ. God has decreed that He shall rule from Zion in the midst of His enemies. In the very scene of His humiliation, and man's hostility, His power will be displayed. If, however, He rules in the midst of His enemies, He will also exercise His Melchizedek priesthood in the midst of His willing people. From the dawn of that new day there will come to Him a new generation of willing people, here called “the dew of thy youth” (Lit. “young men”), in all the freshness and vigor of youth. (cp. Ps. 22: 31). As the King ruling from Zion, He will bring blessing from God to His willing people: as the Priest He will lead the praises of the people, and thus bless God on behalf of the people (cp. Gen. 14: 20).

(vv. 5-6) In the day of His power all that exalt themselves against the Lord will come under judgment. The One who now sits at Jehovah's right hand will rise up and “strike through kings.” The day of His patience will be followed by “the day of His wrath.” It will be a universal judgment “among the nations”; and an overwhelming victory that will turn the scene of conflict into a vast battlefield strewn with the corpses of His foes — “He shall fill (all places) with dead bodies” (JND).

The statement that “He shall smite through the head over a great country” (JND), would appear to refer to Israel's last enemy, the Gog of Ezekiel 38 and Ezekiel 39. It can hardly refer to the Beast or to Antichrist, who we know, will be destroyed by the coming of Christ (Rev. 19: 20). The psalm does not contemplate the actual descent of Christ, but rather, the overwhelming judgments among the nations that will take place after He has come.

(v. 7) The closing verse tells us that when all other heads are judged, Christ will “lift up the head.” The One who was once the perfectly dependent Man, will alone be the exalted Head over all. He is the One who drank of the brook in the way. In the day of His humiliation, as the dependent Man, He partook of the mercies the Lord provided in the way. He did not despise the brook: He was not detained by the brook. He stooped to be the dependent Man; therefore will He be the exalted Man, who will lift up the head above every other head. He will be the King of kings, and the Lord of lords.

It is well to note that the Lord Jesus definitely states that this psalm refers to Himself, and was written by David under the direction of the Holy Spirit. It is more frequently cited by New Testament writers than any other single portion of Scripture. It is quoted in each of the synoptic gospels to prove that David's son will be David's Lord (Matt. 22: 43-44; Mark 12: 36-37); Luke 20: 42-43). It is quoted by Peter in Acts 2: 34-35, to prove the exaltation of Christ; by Paul in 1 Corinthians 15: 25, to enforce the fact that all Christ's enemies will be annulled. In Hebrews 1: 13, it is used to prove the superiority of Christ over angels; in Hebrews 5: 6, to prove His Melchizedek priesthood; in Hebrews 7: 17-21, to prove the unchangeable character of His priesthood, and in Hebrews 10: 13, to prove His present waiting attitude.

PSALM 111

Christ in the midst of the assembly of His people leading their praises to God for His wonderful works.

Psalm 111 is the first of a group of three psalms each beginning with a Hallelujah, or “Praise ye the Lord.” The first celebrates Jehovah's works and ways; the second celebrates the blessing of His people; the third the glory of His Name.

Psalm 111 and 112, are both alphabetical psalms. The twenty-two letters of the Hebrew alphabet mark, in regular order, the beginning of the clauses.

(v. 1) In Psalm 109: 30, Christ is presented in the day of His humiliation, alone and forsaken by men, looking on to the time when He will be the leader of the praise in the midst of the congregation. Psalm 110, presents Christ in exaltation, as a priest after the order of Melchizedek. Psalm 111 opens with presenting Christ exercising this priesthood and leading the praise to God in the midst of the congregation of His people. When He leads the praise it will be whole-hearted.

(vv. 2-4) The works of the Lord are the theme of the praise (vv. 2-4, 6-7). His works are, and must be, like Himself, great, honourable, glorious, enduring, gracious and full of compassion. The godly seek out His works, find pleasure in them; the Lord makes them to be remembered.

(vv. 5-6) His “wonderful works” are wrought on behalf of those that fear Him, that, in faithfulness to His covenant, He may give to His people the heritage of the nations.

(vv. 7-8) Accomplished in truth and righteousness, His works stand fast for ever.

(v. 9) By His work He redeems His people, establishes His covenant, and secures the glory of His Name. Thus is answered the prayer of Christ in humiliation, “Do thou for me, O God the Lord, for thy name's sake” (Ps. 109: 21).

(v. 10) God having thus blessedly revealed Himself in His works, it is manifestly the beginning of wisdom to fear the Lord, and obey His commandments. Those who walk in the path of godly obedience will have “a good understanding” of divine ways.

PSALM 112

The Lord praised for the blessings bestowed upon the man that fears God.

The blessing contemplated in the psalm is of an earthly and Jewish order, rather than the heavenly blessing of the Christian. However, whether for the earthly or heavenly saint, the practical enjoyment of either blessing springs from a life lived in the fear of God.

(v. 1) The last psalm closed with the assertion that “the fear of the Lord is the beginning of wisdom.” This psalm opens with praise to the Lord because of His blessings bestowed on the man who fears the Lord. This is not a legal fear that dreads the Judge, but the reverent fear of a man who delights to do the will of the One he fears.

(vv. 2-3) The blessings are then described. The God-fearing man is blessed “upon earth:” his seed are “mighty:” he is enriched with material wealth.

(vv. 4-5) The character of the one thus blessed is then delineated. He is gracious, full of compassion, and righteous. In conduct he shows favour and acts with wisdom.

(vv. 6-9) Moreover we are told the way in which the God-fearing man is cared for and protected. The one who cares for others will not be moved, for he is in the everlasting remembrance of God. He shall not be afraid either of evil tidings, or of his enemies, for his heart is fixed, and sustained, trusting in the Lord. As to his neighbours, he disperses to the poor, and is held in honour.

(v. 10) The government of God which brings blessing to the God-fearing man, brings judgment upon the wicked.

PSALM 113

The celebration of the Name of the Lord.

Psalm 111, presents the wonderful works of the Lord whereby His glory is secured, and His people redeemed. Psalm 112 presents a millennial picture in which, as a result of the Lord's works and government, His people are brought into blessing, and the wicked come under judgment. Psalm 113 completes this series of psalms by showing that God's ways in government will lead to His Name being exalted in all the earth.

(vv. 1-4) The servants of the Lord called to praise the name of the Lord from “this time” — the time of God's public intervention in the government of the world. His name will be blessed through all time — “for evermore”; — throughout the whole world — “from the rising of the sun to the going down thereof”; and “above all,” whether it be “all nations,” or all creation.

(vv. 5-9) Furthermore, the greatness of the Lord is set forth in His condescending grace. The One whose dwelling is on high, humbles Himself to look on the heavens and the earth. And looking upon the earth He raises up the poor; He lifts up the needy; and He blesses the hopeless, for He makes the barren to be the joyful mother of children. Little wonder, that over the wide world, and throughout all time, His servants will say, “Praise ye the Lord.”

PSALM 114

The presence of the Lord in the midst of His people, dealing with every opposition, and meeting every need.

Prophetically the psalm looks on to the time when restored Israel will acknowledge that, as in the past so now, they owe their deliverance and blessing to the presence of the Lord acting in almighty power.

(vv. 1-2) The introductory verses look back to the commencement of Israel's history as separated from the nations. They celebrate the deliverance of God's people from Egypt, as well as the purpose for which they were redeemed. If God set Israel free, it was that He might dwell among, and rule over, His people: that Judah might become “his sanctuary,” and Israel “his dominion” (Ex. 15: 17-18; Ex. 19: 6).

(vv. 3-4) The verses that follow set forth the mighty power that wrought on behalf of Israel in the days of their former deliverances. At the deliverance from Egypt the Red Sea fled, and thus witnessed to the presence of irresistible power, even as at the end of their journey, at the entrance to the Land, Jordan was driven back. Between the Red Sea and the Jordan, the mountains of the desert had to bear witness to an unseen power when Sinai quaked greatly (Ex. 19: 18).

(vv. 5-6) What ailed the sea, the river, and the mountains? What mighty power was present from which the sea fled, before which the waters of the river were driven back, and the mountains shook?

(vv. 7-8) Restored Israel calls upon the whole earth to acknowledge it was the presence of the Lord, the God of Israel. He it was who crushed all opposition to His people and met all their needs (Ex. 17: 6).

PSALM 115

The restored people of Israel, realizing that their deliverance depends upon the presence of the Lord, deprecate all merit in themselves, and ascribe all glory to the Lord. In result the earth will be held by the children of men for the praise of the Lord.

(v. 1) The opening verse gives the theme of the psalm — God's people refusing any merit in themselves, and ascribing all blessing to the Lord. Psalm 114 had traced their deliverance to the presence of the Lord acting in power on behalf of His people. Psalm 115 shuts out the power and glory of man. “Not unto us,” they say, “but unto thy name give glory.” His mercy and His truth have combined for the blessing of His people.

(v. 2) Nevertheless, in the governmental ways of God, they had, because of their failure and idolatry, been cast off, giving the enemy the occasion of asking, “Where is their God?” Israel may call the earth to tremble at the presence of the God of Jacob (Ps. 114: 7); but where is He?

(vv. 3-8) Faith replies, “Our God is in the heavens.” A contrast is then drawn between the unseen God, known to faith, and the visible idols in which the heathen trust.

“Our God,” faith can say, “hath done whatsoever he hath pleased.” As to the idols that men have made, they can neither speak, nor see, nor hear, nor smell, nor act, nor walk. In a word they are helpless, as indeed are those who trust in them.

(vv. 9-11) The psalmist then exhorts to trust in Jehovah, for He alone can help, and defend those who trust in Him. The nation of Israel, the priestly family of Aaron, the Gentiles that fear the Lord, are called to trust in the Lord, and thus find in Him their help and shield.

(vv. 12-15) Though God is in the heavens (v. 3) the godly can look back over their long history of failure and say, “The Lord hath been mindful of us.” Having experienced Jehovah's care for them in the past, they can look on to the future with confidence, and say He will bless Israel, the house of Aaron, and all that fear the Lord, both small and great. Moreover, those He blesses are increased, and blessed in the present, for says the psalmist — “Ye are blessed,” He who blesses is the Maker of heaven and earth.

(vv. 16-18) The closing verses present the result of being blessed by the Creator. The heavens are the Lord's, but the earth hath He given to the children of men to be held for His praise. If we are “blessed of the Lord” it is in order that we may “Bless the Lord” (vv. 15-16). The psalm does not look beyond death: the blessing of which it speaks is not heavenly as with the Christian. It is the millennial life of blessing that the psalmist has in view, when he says, “We will bless the Lord from this time forth and for ever more.” Of the heavenly life beyond death he knows nothing.

PSALM 116

The response of love in the Lord's people, to the grace that had delivered them when at the point of death.

(vv. 1-2) The end of the Lord's dealing with His people is to surround Himself with those who respond to His love and confide in Him. This end is reached in the godly soul that can say, “I love the Lord,” and “I will call upon him as long as I live” (cp. Eph. 1: 4; 1 John 4: 16-19).

(vv. 3-6) In the verses that follow the psalmist describes the circumstances which revealed the love of the Lord, and called forth his own love. He was brought nigh to death and found trouble and sorrow. When at death's door, beyond all human help, the godly man had called upon the name of the Lord. In response to his cry, he found the Lord to be “gracious,” “righteous,” and “merciful” — One who is the preserver of the simple, and the helper of the helpless. The simple man is not necessarily a wicked person, but one that may be easily deceived by the wicked.

(vv. 7-11) The psalmist proceeds to describe the effect upon his soul of the Lord's gracious dealings with him in the time of trial. First, he is brought into rest, as the outcome of the Lord's bountiful dealings — the rest that comes from confidence in God. Then he gladly ascribes every blessing he has received to the Lord. He can say, “Thou hast delivered my soul from death, mine eyes from tears, and my feet from falling.” The Lord has done it all. The Lord has given him rest of soul, and deliverance from death: He has dried his tears and kept his feet. Thus he can look on with confidence to the future and say, “I will walk before the Lord in the land of the living.” Rest of soul leads to a godly walk that has the Lord for its object.

Moreover, confidence in the Lord opens his mouth to witness to the Lord; “I believed, therefore have I spoken” (2 Cor. 4: 13). If his affliction drew out his confidence in the Lord, it also destroyed his confidence in man, as such. In his haste, or “agitation,” he had said “All men are liars.”

(vv. 12-15) The delivered soul owns its indebtedness to the Lord. The cup of sorrow has been exchanged for a cup of salvation. The psalmist gladly takes this cup, and confesses the name of the Lord. His vows, made in the presence of death, will be paid to the Lord in the presence of all His people. If indeed, he had succumbed to death, instead of being recalled to the land of the living, his death would have been precious in the eyes of the Lord.

(vv. 16-19) He now delights to own that he is the willing servant of the One who has set him free. In the presence of all His people in the courts of the Lord, in the midst of Jerusalem, he will pay his vows, and offer the sacrifice of thanksgiving. Thus, the Lord secures a loving and praising people to fill the courts of His house.

PSALM 117

Restored Israel calls upon the nations to praise the Lord.

(v. 1) Israel established in Jerusalem, as described in the end of the previous psalm now calls upon all nations and peoples to praise the Lord.

(v. 2) They can thus call upon others to praise the Lord, because of what they have experienced themselves — “His merciful kindness is great toward us.” They at last own they have come into blessing on the ground of mercy (cp. Rom. 11: 31-32). Nevertheless, they recognize it is not mercy at the expense of truth. God has shown mercy but maintained truth. The truth has not been set aside; it endures for ever. “Praise ye the Lord.”

PSALM 118

The restored nation of Israel called to praise the Lord for His enduring mercy. The trials of the nation traced to the rejection of Christ; their restoration to their confession of Christ.

(vv. 1-3). Israel, the house of Aaron, and the Gentiles that fear the Lord — the three classes that in Psalm 115 were called to trust in the Lord — are now called to praise the Lord for His enduring mercy.

(vv. 5-9) The occasion of the praise is the deliverance of Israel. The Holy Spirit uses the experiences of a delivered individual, as representative of God's way of intervention on behalf of the nation. This godly man called upon the Lord in his distress, and the Lord answered and brought him into a large place.

He thus learned, in his distress, that the Lord was on his side, and taking his part; and the Lord being for him who can be against him. He asks, “What can man do unto me?” He learns moreover that it is better to trust in the Lord than in man, or the great ones of the earth.

(vv. 10-21). The psalmist then sets forth the trials through which he had passed, and the Lord's dealings to bring about his deliverance, as representative of the trials and deliverance of Israel.

First, all nations had compassed him about, but in the name of the Lord they are destroyed (vv. 10-12).

Second, the enemy of his soul — the devil that energized the nations (Rev. 12: 15-17) had thrust sore at him; but the Lord had intervened for his help and had become his “strength,” his “song” and his “salvation” (vv. 13-14). The result being the “song” is heard in the dwelling of the righteous; the “strength” is seen in the right hand of the Lord; and the “salvation” in deliverance from death (vv. 15-17).

Third, behind the opposition of the nations and the power of Satan there was, in these trials, the chastening of the Lord. The enemy had thrust sore at him to encompass his fall (v. 13); but the Lord has chastened him “sore” for his good. The enemy would oppose him to bring him into death; the LORD chastened him to save him from death. If the Lord chastened it is only to remove all that is contrary to Himself in His people, in order to open a righteous way into His presence, to be there for His praise (vv. 18-21). The devil is behind the outward enemies of God's people, but the Lord is behind the power of the devil, and there is no one behind the Lord.

(vv. 22-24) In the deeply important verses that follow, the psalmist probes the root of all the sorrows that the nation has passed through, and shows the righteous ground of their salvation and blessing. Their long history of trial, when scattered among the nations is traced to their rejection of Christ, while their restoration is brought about by their confession of Christ. The gate of the Lord through which the righteous will pass to blessing (v. 20), has its full answer in Christ. He alone is the way into all blessing.

Isaiah prophesied concerning Christ, “Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation” (Isa. 28: 16). The psalmist tells us this stone is refused of the builders. In the New Testament the Lord Himself, (and the Holy Spirit, speaking through the Apostles) applies these words to His own rejection by the leaders of Israel, warning them that it would lead to the judgment of the nation.

Nevertheless, the One that is rejected by Israel is exalted by God. It will at last be manifested that the One that man rejected is the One through whom all blessing will come to Israel, even as the corner stone bears all the weight of the building. If the rejection of Christ was man's act, the exaltation of Christ is the Lord's doing, and the everlasting proof of God's delight in, and acceptance of, Christ — the ground of all blessing for man, whether Israel, the Church or the nations. The time will come when it will be as marvelous in the eyes of the Jewish remnant as it is in the eyes of the Christian today. Thus the day of glory will be ushered in with joy and gladness.

(vv. 25-26) If Christ is exalted at God's right hand, the godly man can raise his hosanna, or “save now,” and beseech the Lord to send prosperity through the One who is coming in the name of the Lord. In the days of His flesh the Lord applies these words to Himself, telling the nation that they will not see Him until, in the time of their deep distress, they are brought to cry out, “Blessed is he that cometh in the name of the Lord” (Matt. 21: 9; Matt. 23: 39).

(vv. 27-29) If the nation is brought to see in the One they rejected their only salvation, it will be God who gives them light. Rejoicing in the light of Christ, they will worship, even filling the courts of His house with sacrifices up to the horns of the altar. Thus the psalm closes in praise and exaltation of the Lord, for He is good, and His mercy endures for ever.

PSALM 119

The exercises of a God-fearing man as a result of the law written in his heart.

The writer of the psalm is a servant of the Lord (v. 17); a companion of those who fear the Lord (v. 63); and a stranger in the land (v. 19).

He is surrounded by transgressors that grieve his spirit (v. 158), and enemies that oppress him (v. 134). Princes speak against him (v. 23), and persecute him without a cause (v. 161). The proud hold him in derision (v. 51), forge lies against him (v. 69), and dig pits for his overthrow (v. 85). The wicked lay snares for his feet (v. 110), and lie in wait for his destruction (v. 95). He is held in reproach and contempt (v. 22); in the eyes of the world he is little and despised (v. 141).

He is tempted by covetousness within, and vanity without (vv. 36-37). In the past he had gone astray (v. 67), and wandered like a lost sheep (v. 176). He had passed through affliction (v. 71), and taken his life in his hand (v. 109). At times he is in heaviness of soul, ready to faint (vv. 28, 81), and finds trouble and anguish.

Nevertheless in all his failures and trials, and through all his changing experiences, the Word of God is the unfailing resource of his soul. It is his delight and his comfort, the subject of his prayers, and the theme of his praise. It is a lamp to his feet, and a light to his path. It is sweeter than honey to his taste; it is more to him than thousands of gold and silver. By it he is restored in soul, strengthened in weakness, and enlightened in his understanding. Through it he cleanses his way, escapes temptation, and answers his opponents.

Thus the great theme of the psalm is the Word of God, cherished in the heart, expressed in the life, and witnessed to with the lips. Under different titles there is a reference to the Word of God in every verse, with the exception of verses 122 and 132.

Prophetically the psalm presents the exercises of the godly in Israel during the days of tribulation that will precede their deliverance from their enemies, by the coming of Christ to reign. Morally the psalm is rich with instruction as to the practical life of the godly in all ages.

The psalm is arranged in twenty-two sections according to the number, and order, of the Hebrew alphabet. Every section consists of eight verses, each verse commencing with the same letter of the alphabet.

It will be noticed that the law, or revelation of God, is referred to under ten different terms having distinct meanings, apparently, as follows:

1. Law (torah) occurs twenty-five times — the law of Moses as a whole.

2. Commandments (mitsrah), occurs twenty-two times — the ten moral laws.

3. Testimonies (edal or eduth), used twenty-three times — the law as bearing witness to God.

4. Precepts (piqqudion), used twenty-one times — the law as a charge upon man.

5. Statute (choq), used on twenty-two occasions — the permanent written law in contrast to a customary law.

6. Judgments (mishpat), used twenty times — that which is ordained by authority.

7. Way (orah), occurs five times — an ordinary path (vv. 9, 15, 101, 104, 128).

8. Way (derek), used thirteen times — a trodden path.

9. Word (dabar, or 'logos'), used twenty-three times — the matter or substance of what is said.

10. Word (imrah), used nineteen times — the actual saying or speech (vv. 11, 38, 41, 50, 58, 67, 76, 82, 103, 116, 123, 133, 140, 148, 154, 158, 162, 170, 172).

DIVISION 1 (Aleph) PSALM 119: 1-8

The blessedness of the undefiled in the way.

(vv. 1-3) The opening verses present the theme of the whole psalm — the blessedness of those who walk through this world in “the way” marked out by the Lord in His law, who “keep” His testimonies, and seek Him with the whole heart.

The law cherished in the heart leads to a practical walk in which iniquity is refused. Thus the godly are delivered from their own wills to do God's will.

(vv. 4-8) With the blessedness of God's way before his soul, the psalmist turns to God in prayer, admitting the authority of God to “command,” and our responsibility “to keep” His precepts. Moreover, there is the longing desire that the responsibility should be met; and, conscious of human weakness, the godly man looks to God to so direct his ways that God's statutes may be kept (v. 5). Thus walking, a good conscience will be maintained (v. 6); and, when the conscience is good, praise flows, not from formal lips, but from an upright heart (v. 7).

Having cast himself upon God, the psalmist can say with confidence, “I will keep thy statutes,” though recognizing past failure, which leads to the cry, “O forsake me not utterly.”

DIVISION 2 (Beth) PSALM 119: 9-16

The desire of the godly man to enjoy the blessedness of the undefiled in the way. How this is effected and the result.

(vv. 9-12) The desire being awakened, the question is asked, How can a young man cleanse his path, and enjoy the blessedness of the undefiled in the way? The answer follows.

First, by watchful care to bring all his ways under the searchlight of God's Word (v. 9).

Second, by casting himself upon the power of God to be kept from wandering in paths of his own lust and will. Conscious of his weakness and that right and honest desires will not in themselves keep him in the path of blessing, he whole-heartedly casts himself upon God (v. 10).

Third, by hiding the Word in his heart, and thus being kept from sinning against God in secret (cp. 1 John 2: 14).

Fourth, by owning the blessedness of the Lord and thus in confidence looking to be taught of the Lord (v. 12).

(vv. 13-16) The way of the young man having been cleansed, he can bear testimony of others (v. 13), from a heart that is in the enjoyment of God's testimonies (v. 14), meditates upon them (v. 15), delights in them, and keeps them in mind (v. 16).

DIVISION 3 (Gimel) PSALM 119: 17-24

The servant of the Lord an outcast stranger in an evil world.

(vv. 17-18) The young man who cleanses his way is prepared and meet for the service of the Lord (2 Tim. 2: 21). He confesses that with God are the issues of life: he looks to the bountiful mercy of the Lord to spare him, to keep him walking in obedience, and to open his eyes to behold wondrous things out of the law. This is more than discovering in the law a rule of life. The natural man can do this much; only the servant with the opened eyes will behold “wondrous things.”

(vv. 19-24) The remaining verses present the effect of an obedient walk as a servant of the Lord in a world of sin.

First, the one who serves, and is subject to God, in the midst of a rebellious world, will of necessity find himself “a stranger in the earth.” But earth's strangers are God's friends; hence the desire of the soul to walk in closest intimacy with God, — “Hide not Thy commandments from me” (cp. Gen. 18: 17). Such an one values the intimacies of God. They fill his soul, not with occasional desire, but continual longing (v. 20).

Second, the servant of God finds he is, not only a stranger in the earth, but opposed by the wicked, who in their pride and princely prosperity heap reproaches and contempt upon the one who walks in lowly obedience of God. The godly man forms a just estimate of such. He sees they are rebuked of God and under a curse. There is no need to answer those whom God rebukes, and hence the psalmist is silent in the presence of their hard speeches, finding his delight and counsel in the testimonies of God.

DIVISION 4 (Daleth) PSALM 119: 25-32

The Lord the alone resource in the time of trouble.

(v. 25) With the power of evil pressing upon his spirit, the godly man looks only to the Lord for relief. He does not seek to find relief by escaping from the pressure. He seeks God in the pressure, praying that God would raise his drooping spirits according to the comfort of the word.

(v. 26) This confidence in God is the outcome of confession to God. The soul having made known all its ways to God was conscious of having been heard, “I have declared my ways and thou heardest me.”

(vv. 27-28) Having confessed his own ways, the psalmist desires to be taught God's way, and God's wondrous works, and thus find relief from his felt weakness by God's strength.

(vv. 29-32) Desiring God's way the soul prays to be delivered from man's way — the way of lying. He has confessed his way (v. 26), learned God's way (v. 27), refused man's way (v. 29), and chosen God's way (v. 30) — the way of truth. In the confidence that springs from this definite choice of the way of truth, the soul intreats the Lord that he may not be put to shame. Moreover, being 'enlarged,' or 'set free' from heaviness, he desires with renewed energy to run the way of the Lord's commandments.

DIVISION 5 (He) PSALM 119: 33-40

A prayer for divine teaching, and an opened understanding, “to go in the path” of the Lord, apart from covetousness and vanity.

(vv. 33-34) The desire of the soul to be taught by the Lord the way of His statutes — “Teach me, O Lord.” Teaching, however, is not enough; we need the opened heart as well as the opened Scriptures, hence the prayer, “Give me understanding” (cp. Luke 24: 27, 45; 2 Tim. 2: 7).

(v. 35) Further we are dependent upon the Lord for any practical results that may follow divine teaching. So the prayer follows, “Make me to go.” Well indeed for every saint to pray these three prayers, and in their divine order, “Teach me O Lord,” “Give me understanding,” and “Make me to go.”

(vv. 36-37) Following upon these requests, the psalmist remembers the two great hindrances to a walk of practical godliness: — the root of evil within — covetousness; and the incitement to evil from without, the vanity on every hand. The godly man prays that his heart may be kept from covetousness, and his eyes from beholding vanity.

(vv. 38-40) Thus kept from evil within and vanity without, he prays to be established in the truth, and devoted to God, walking in His fear, and kept from any occasion of reproach in himself. In the knowledge that God's judgments are good, the godly man, with deep longing after the Lord's precepts, desires to be energized in the path of righteousness.

DIVISION 6 (Vau) PSALM 119: 41-48

A prayer for the Lord's deliverance, that the godly man may silence the reproaches of the wicked.

(vv. 41-43) The psalmist looks to the Lord for deliverance from his enemies according to the Word. Thus will there be an answer to those who reproach him with being forsaken of God. He had put his trust in God's Word; if abandoned of God the Word of truth would be utterly taken out of his mouth. He would have no answer to the reproaches of the wicked. He has confidence in delivering grace, for his hope is in God's judgments.

(vv. 44-48) In the confidence of an answer to his prayer, the psalmist anticipates the blessedness of God's deliverance. The delivered man, free from the opposition and reproaches of the enemy, would continually keep the law and walk in liberty. In freedom of soul he would have no shame in speaking of God's testimonies before the greatest on earth. This, surely, is ever God's order from His servants: first, to “keep” the Word in the soul; followed by a right “walk” — the Word having its practical effect in the life; finally, to “speak” to others, the lips speaking of that which is expressed in the life.

Further, the heart of the godly man delights in that of which he speaks. Loving the Lord's commandments his lips find no shame in speaking of that which fills his heart (cp. Ps. 14: 1). He would openly avow his allegiance to God's commands — for such is the force of lifting up the hands — with no mere lip profession, but as an avowal of the law that he loved. Moreover, that which he loves would be the theme of his meditations.

DIVISION 7 (Zain) PSALM 119: 49-56

Confidence in the Word of the Lord in the presence of the derision of the wicked.

(vv. 49-50) God has caused His servant to trust in His Word; therefore, with the utmost confidence, he can look to God to fulfill His Word. He knows that God must be true to His Word. This confidence in the stability of God's Word had been his comfort in the midst of affliction. His confidence in the Word was the outcome of being quickened by it.

(v. 51) Nevertheless, confidence in the Word of God made the servant of the Lord an object of derision to the proud men of the world — those who had thrown off allegiance to God and His Word. In spite of derision the soul was not moved from its confidence.

(vv. 52-53) In the face of derision the godly man was comforted and strengthened in steadfastness, by the remembrance of God's judgments upon the wicked in the days of old. God's past judgments lead the soul to shrink with horror from those who had forsaken God's law.

(vv. 54-56) Nevertheless, while waiting for God to fulfill His word — while yet in the house of pilgrimage and surrounded by the darkness of night — the godly man found his joy in the Word and the Name of the Lord. This confidence was the outcome of obedience to the Word.

DIVISION 8 (Cheth) PSALM 119: 57-64

Blessing through having the Lord for the portion of the soul.

(vv. 57-58) The godly man acknowledges that the Lord is the portion of his heart. The immediate result being that he desires to do the will of the One who is his portion — “I have said that I would keep Thy words.” Moreover he desires to be in the favour of the One whose Word he obeys, “I intreated thy favour with my whole heart.”

(vv. 59-60) The desire to obey the Word, and enjoy the favour of the Lord, of necessity leads to exercise of heart as to his ways. Are they suited to one who has the Lord for his portion? Therefore, he says. “I thought on my ways;” with the practical result that he turned his feet unto the testimonies of the Lord, not reluctantly, but with diligent haste.

(vv. 61-62) The one who is set to obey the Lord will at once find that the wicked are against him; but having the Lord for his portion, he is steadfast and unmoved. However much evil presses upon him he does not forget the Word. At midnight — the darkest moment — he can rise to praise the Lord.

(vv. 63-64) Freed from the bands of the wicked he finds that having the Lord for his portion brings him into fellowship with others that fear the Lord and keep His Word. Thus in the midst of evil he discerns the mercy of the Lord, to find that it is greater than man's evil, “The earth, O Lord, is full of thy mercy.”

DIVISION 9 (Teth) PSALM 119: 65-72

Blessing through the chastening of the Lord.

(vv. 65-67) The servant of the Lord justifies God in His dealings, however painful. “Thou hast dealt well with thy servant.” Time was when the servant dealt ill with God, for he says, “I went astray.” Then God, in mercy, dealt with him in chastening — “I was afflicted.” His will broken by affliction, he now submits to God's will.

(v. 68) He recognizes that behind all God's dealings in chastening there is the goodness of God, so that he can say, “Thou art good, and doest good.” God being good he desires to be taught of God.

(vv. 69-70) When going astray the wicked were indifferent to the godly man: now that he has returned to the path of obedience, they speak lies concerning him. But the lies of the enemy only energize the psalmist to keep the truth with his whole heart. The wicked in their prosperity are perfectly indifferent to God's law; the restored soul delights in it.

(vv. 71-72) He has learned in affliction to value the Word above the thousands of gold and silver in which the proud boast; hence he can say, “It is good for me that I have been afflicted.”

DIVISION 10 (Jod) PSALM 119: 73-80

God acknowledged as the Creator, and justified in all His dealings with His creature.

(vv. 73-74) The Lord's servant, acknowledging that he is the creature of God's hands, pleads for understanding that he may learn the will of God in order to walk suitably to his Creator. The one that thus owns God, and confides in His Word, will be gladly acknowledged by all that fear the Lord.

(vv. 75-77) Moreover, he not only owns that God has fashioned him, but, he justifies God in all His dealings with him. Even in afflicting him God had acted in faithfulness. While submitting to God's faithful dealings, he can, in the midst of affliction, count upon God's merciful kindness to comfort him, and in His tender mercy to spare him. He can thus plead with conscious integrity, for God's law is his delight. Time was when he went astray, and sought his own will; now he delights in God's will.

(v. 78) God had dealt with him faithfully for his good, but the proud had dealt perversely with him without a cause. He looks that they may be ashamed.

(vv. 79-80) He has sought the comfort of the Lord in his affliction, now he desires the sympathy of the saints — “Let those that fear thee turn unto me.” Thus encouraged he desires that his heart may be found perfect in God's Word, that he may not, like the proud, be ashamed.

DIVISION 11 (Caph) PSALM 119: 81-88

The exercises of a saint whose prayer remains for a while unanswered.

(vv. 81-84) The godly man in trouble had looked to the Lord for comfort (v. 76), but the answer is delayed and the pressure expands. He faints for deliverance; the eyes fail in looking for the fulfilment of the word. He becomes dried and withered in soul like a bottle in the smoke. Nevertheless, the deepening trial only serves to bring out his confidence in God. His soul may faint, but hope in the Word of God remains: his eyes may fail, but faith still looks to God for comfort. His soul may be withered, but it does not forget God's statutes. Life is brief, the days are slipping away; when will God end the trial?

(vv. 85-87) In confidence of heart, the afflicted soul spreads out the trial before God. The proud had digged pits to entrap him; they persecuted him wrongfully; they almost consumed him from the land. Moreover, not only do the wicked oppose the people of God but, they oppose God Himself. Their actions are not after God's law; they are wrongful in God's sight; they forsake God's precepts. God is not unmindful of the sorrows of the saints, and He cannot ignore the evil ways of the wicked.

(v. 88) In the consciousness of this the saint turns to God, not only for outward deliverance, but for inward quickening that, revived in soul, he may be able to walk in obedience to the Word.

DIVISION 12 (Lamed) PSALM 119: 89-96

The abiding faithfulness of God to His immutable Word, the stay of the godly in the midst of trial.

(v. 89) The godly man, looking beyond his trials, sees that God's Word is “settled in the heavens.” Thus beyond the reach of man, it is unaffected by all that takes place on earth.

(vv. 90-91) Not only is God's Word settled in the heavens, but, on earth God is faithful in fulfilling His Word throughout all generations. Moreover, creation is the abiding witness of God's faithfulness to His Word. All created things continue according to the fixed laws by which they were set in motion. They are His servants doing His bidding. Thus the purpose of God is settled in the heavens; the faithfulness of God to carry out that purpose continues on earth; and all created things in heaven and earth bear continual witness to this faithfulness of God.

(vv. 92-93) The psalmist has thus expressed his confidence in God's Word. There comes a time, however, when his faith is put to the test. Adverse circumstances are allowed of such an overwhelming character that to sight they would appear to be beyond the control of God. Will the tried soul, in these circumstances, retain its faith in God? It is indeed sustained, for in his inward soul he delights in God's Word, when, in his outward circumstances, he can no longer see God's hand. With this inward delight in God's Word the soul is revived.

(vv. 94-96) As quickened and revived, the godly man can say, “I am thine.” He had prayed for comfort (v. 76), and waited for comfort (v. 82); now he receives the comfort in learning the settled purpose of God. However, he still looks for final deliverance from his enemies, who have waited to destroy him. While waiting for God's salvation, he finds his present strength in considering God's testimonies (v. 95). Around him he sees nothing but universal failure. Amongst men nothing reaches to perfection. Nevertheless, he finds that God's Word is exceeding broad — broad enough to reach to every detail of life, and thus guide in every circumstance that can arise.

DIVISION 13 (Mem) PSALM 119: 97-104

The effect of the Word when loved for its own sake.

(v. 97) The godly man expresses his affection for the Word. It is loved, not simply for the blessing that it brings, or the effects it produces, but for its own sake. That which the psalmist loves is the subject of his meditation all the day.

(vv. 98-100) Results follow from the Word having its place in the affections. It makes the godly man wiser than his enemies. So Peter and John found when before the Jewish leaders: and again Stephen, whose enemies were “not able to resist the wisdom and the Spirit by which he spake” (Acts 4: 13-16; Acts 6: 10).

Further, the Word in the heart is above all teaching, however good and right in its place; therefore by the Word the godly man can acquire understanding above all his teachers. Again, the Word when loved and obeyed, will give more understanding than all the human experience of the aged.

(v. 101) Moreover love for the Word not only produces inward effects in the soul, but it has a practical effect upon the walk. It turns the feet from every evil way, so that in separation from evil the Word can be obeyed.

(v. 102) Above all, the Word held in affection brings the believer into direct contact with God, “thou hast taught me.” (cp. Luke 10: 39; 2 Tim. 2: 7). This is the secret of a wisdom beyond anything that can be acquired from man, teachers, or human experience. It is a wisdom acquired in the presence of God, and held in faith with God.

(vv. 103-104) Thus loving the Word, and realizing its blessed effects, it becomes more precious to the soul than natural things however sweet. The one who knows the sweetness of the Word not only has understanding to discern between good and evil, but learns to refuse the evil, and thus say, “I hate every false way.”

DIVISION 14 (Nun) PSALM 119: 105-112

The effect of the Word on the path of the believer

(v. 105) In the last section the Word filled the heart; in this it is acknowledged as a guide to the feet; and not only does the Word keep the feet from evil, but it marks out a path for the saint through this world.

(v. 106) In order to benefit by the light of the Word, it must be obeyed. Hence the saint devotes himself to perform the Word, here referred to as the Lord's “righteous judgments” in contrast to man's unrighteous ways.

(vv. 107-108) However, the path the godly man has to tread is often one of deep affliction; even so, the light of the Word reveals a path through the trial. Thus, in this instance, there is no prayer for deliverance, but the desire to be energized in the trial (v. 107), to offer acceptable praises in spite of it, and to be taught of the Lord through it (v. 108).

(vv. 109-110) So real is the trial that the godly man's life is continually in his hand, while surrounded by the snares of the wicked (1 Sam. 19: 5; Job 13: 14). Nevertheless, the continual presence of evil does not lead to the Word being forgotten: having the light of the Word the soul escapes the snares of the wicked.

(vv. 111-112) The Word that guides the godly through all trial remains as his eternal heritage, even when trials are forever past. He rejoices in it; the set purpose of his heart is to walk in obedience “unto the end.”

DIVISION 15 (Samech) PSALM 119: 113-120

God and His Word, the resource of the one who refuses man's vain thoughts.

(vv. 113-114) The believer hates the reasoning of the double-minded man (JND), the one who halts, or wavers between two opinions.

(Comp. 1 Kings 18: 21, and James 1: 6-8). In contrast to such he loves the Word that reveals the mind of God. This hatred of man's thoughts, and love of God's Word, arouses the hatred of man. In the presence of this opposition, God and His Word are the alone resource and confidence of the soul, “Thou art my hiding place and shield: I hope in thy word.”

(v. 115) However, to have God for our protection demands separation from evil. Therefore, evil doers are desired to depart, for the godly man has definitely decided to walk in obedience to God.

(vv. 116-117) As a separate man he can look with confidence to be upheld by God in the presence of evil, so that he may not be put to shame before his opposers by any failure on his part. Only as he is held by God will he be safe, and free to continually give heed to God's statutes.

(vv. 118-120) He sees that those who wander from God's statutes are “set at nought” (JND). They come to nothing and are treated as dross in God's sight. The judgment of such fills the soul with holy fear.

DIVISION 16 (Ain) PSALM 119: 121-128

In the midst of evil, ripe for judgment, the upright soul looks to God to secure its good.

(vv. 121-122) Conscious of his own uprightness, the psalmist can, with a good conscience, look to God not to be forsaken, “Leave me not to my oppressors.” But while appealing to God on the ground of his own integrity, it is to God, Himself, the servant looks to vindicate him against pride and oppression, and not to his own estimate of his righteousness (cp. 1 Cor. 4: 4-5).

(vv. 123-125) Having turned to God, he waits for God's Word of “righteousness” to deliver him from his enemies, and God's “mercy” to deal with himself. As God's servant he desires, not only deliverance from evil, but, to be instructed in the truth, to have his understanding opened that he may know God's testimonies, and thus learn God's mind.

(v. 126) Further the servant of the Lord discerns the time (cp. Luke 12: 54-59). He sees that God's authority must be maintained, and that evil is ripe for judgment; so that the extreme of evil gives the assurance that deliverance is at hand.

(vv. 127-128) The knowledge that God is about to act in judgment only makes the true soul increasingly value God's Word. Its value is esteemed far above the gold that man values so highly. God's precepts about “all things” are seen to be right. All is measured by the Word, and all that is false is refused.

DIVISION 17 (Pe) PSALM 119: 129-136

The effect of the Word as light in the soul.

(v. 129) The godly man expresses his appreciation of God's Word in itself, apart from the blessing that it brings. It is wonderful, therefore it is cherished.

(vv. 130-132) There is also what the Word does: it gives light and understanding — light, where it enters, and understanding where there is simplicity. Moreover, it creates a thirst and longing, which can only be met by the mercy of God fulfilling His Word, and thus doing as He is wont to do unto those that love His Name.

(vv. 133-136) Where the light finds an entrance there is the desire on the part of the believer for a condition in accordance with all that the light reveals.

First, as to himself, the godly man desires that his steps may be governed by the truth, and not by sin, as in the natural man (cp. John 8: 32).

Second, as to his circumstances, he desires that he may be delivered from the oppression of man, in order to obey God.

Third, as to God, he desires to sit a learner at His feet in the conscious sunshine of His favour (cp. Luke 10: 39).

Fourth, as to the wicked, he is filled with sorrow as he thinks of their portion in disobeying the Word.

DIVISION 18 (Tzaddi) PSALM 119: 137-144

The maintenance of the rights of God in a world of evil.

(vv. 137-138) The psalmist recognizes that God is righteous and all His judgments in accord with Himself. His testimonies — the witness of Himself and His ways — are according to righteousness, and very faithful, in contrast to man's testimonies which, too often, are given only to deceive.

(vv. 139-141) The recognition of the righteousness of God and the faithfulness of His testimonies brings the God-fearing man into conflict with those who forget God's words. His earnest zeal in conflict with evil was not simply hatred of evil, but rather love of the truth. He can say of God's Word, “Thy servant loveth it.” Nevertheless, the one who is zealous for the Word in a scene of evil will be insignificant and despised in the eyes of the world. Even so, the servant of the Lord does not forget His precepts.

(vv. 142-144) He knows the truth will prevail, and that God's righteousness is everlasting. Enemies may surround him, trouble and anguish may take hold of him, but trial and sorrow will pass away, while the righteousness of God's testimonies will abide. Therefore, he finds his delight in God's commandments, and looks to God for guidance into the path that leads to life beyond all trouble and anguish.

DIVISION 19 (Koph) PSALM 119: 145-152

Whole-hearted dependence upon the Lord when surrounded by enemies bent on mischief.

(vv. 145-146) The psalmist expresses his whole-hearted dependence upon the Lord, seeking the consciousness that his prayer is heard. True dependence leads to obedience, therefore, he adds, “I will keep thy statutes.” Further, he desires, not only to be heard, but that his prayer may be answered by a complete deliverance that would set him free to obey the Lord's testimonies without hindrance.

(vv. 147-148) His dependence is not merely the passive acknowledgement of general indebtedness to God; it is an active, whole-hearted dependence that calls upon God, and does so with diligence that leads the believer to rise before the dawn to cry to the Lord. Moreover, his dependence is the outcome of confidence, for he can say, “I hoped in thy word.” The godly man is thus marked by dependence, obedience, and confidence. Further the Word in which his confidence is placed becomes the meditation of His heart, in the quiet of the night watches.

(vv. 149-150) Nevertheless, his whole-hearted diligence is not the ground of his appeal to the Lord; but rather the loving-kindness in the heart of the Lord. To this he looks for the quickening energy of life to sustain him, though his enemies draw near with mischief in their hearts.

(vv. 151-152) As a result of his whole-hearted dependence upon the Lord, he finds, that, though his enemies draw near to do him harm, the Lord is near to preserve, and that His commandments are truth and firmly established for ever.

DIVISION 20 (Resh) PSALM 119: 153-160

Faithfulness in persecution, hatred of evil, and love of the truth.

(vv. 153-154) The psalmist is conscious that God is not indifferent to the trials of those who remain faithful to His Word. Therefore he appeals to the Lord to look upon his affliction. Moreover, the interest of God's people must be God's interest; therefore the psalmist can put his case into God's hands. Without attempting to answer his enemies, he seeks that God would plead his cause, deliver him from his afflictions, and keep his soul in the energy of life.

(vv. 155-157) Surrounded by the wicked, who have no respect for God's Word, and who hate and persecute the godly, he remains faithful to God; as he says, “Yet do I not decline from thy testimonies.” He finds that his enemies are “many” (JND). Again he appeals to be quickened, or sustained in a life according to the Word.

(v. 158) Faithful to the Lord and His Word, he shrinks from the ways of the transgressors who care nothing for the Word. Their ways are a grief to the godly man.

(vv. 159-160) If the evil of transgressors is hated, it is because the truth is loved. Thus the psalmist can say, “I love thy precepts.” The evil that he hates will pass away; the truth that he loves will endure for ever.

Thus the godly man is marked by faithfulness in persecution, hatred of evil, and love of the truth.

DIVISION 21 (Schin) PSALM 119: 161-168

The blessing of the man who owns the supreme authority of the Word, and walks in subjection to it.

(v. 161) The great ones of this world may persecute the godly without a cause; but, for the believer the authority of the Word of God is above the authority of man. He trembles at the Word of God rather than stand in awe of the power of princes. For him God's Word is supreme in its authority (cp. Acts 4: 19-20).

(vv. 162-168) The psalmist recounts the blessings that flow to the one whose life is governed by the supreme authority of the Word.

First, the Word becomes the joy of his heart, as he discovers the treasures it contains, even as one finds great spoil (v. 160).

Second, it leads him to discern between good and evil, and thus to abhor the false and love the truth (v. 163).

Third, it calls forth constant praise throughout the day (v. 164).

Fourth, it brings great peace into his life, so that he is no longer governed by circumstances, nor stumbled by trials (v. 165).

Fifth, it leads the soul to look beyond the opposition of princes, and the trials of circumstances, and wait in hope for the salvation of the Lord (v. 166).

Sixth, while waiting for the Lord's deliverance, there is submission and obedience to the Lord's Words (v. 167).

Seventh, walking in obedience to the Lord, there is nothing in his life hidden from God. He can say, “All my ways are before thee” (v. 168).

Thus the Word having its place of supremacy over his soul, the godly man has joy in the Word, hatred of evil, continual praise, great peace, hope in the Lord, obedience to the Lord, and openness before the Lord.

DIVISION 22 (Tau) PSALM 119: 169-176

Praise to God, and testimony to man, from a restored and delivered soul.

(vv. 169-170) The prayer of the godly man for a mind formed by the Word of God, and for the Lord's deliverance from his trials.

(vv. 171-172) The result of his deliverance will be praise to God, and testimony to men. Praise and testimony can, however, only flow from a soul that is taught of God. Therefore the psalmist says, “My lips shall utter praise, when thou hast taught me thy statutes;” and immediately he adds, “My tongue shall speak of thy word.” The psalm opens with prayer, continues in praise, leading to testimony. This is ever the divine order.

(vv. 173-174) Moreover, the one that renders a testimony in an evil world will find opposition that calls for support; thus the cry goes up, “Let thine hand help me.” He can plead for this help, seeing his heart is set on the things of the Lord. His choice, his longing, and his delight, centre in the Word and salvation of the Lord.

(vv. 175-176) His one desire is to live for the Lord's praise, as sustained by the Lord, in contrast to his past life in which he followed his own will, going astray like a lost sheep. If he went astray, the Lord sought him, and still he can say, “Seek thy servant;” for, he can add, in contrast to the days when he went astray, “I do not forget thy commandments.”

PSALM 120

In the midst of the distresses of the captivity, the godly man finds his resource in the Lord.

(v. 1) The soul in its distress had cried unto the Lord, and had been made conscious that he was heard. From this past experience he draws encouragement in his present distress.

(vv. 2-4) The remaining verses of the psalm present the occasion of the distress. First, the godly man finds himself in a world of corruption. “Lying lips” proclaim that which is false; “a deceitful tongue” affects to speak the truth. The lies of the world are often hidden under an affectation of the truth. Plausible words may be a cover for deadly error. The psalmist realizes that judgment upon judgment is coming upon the wicked man; therefore he asks, “What shall be given unto thee? or, what shall be added unto thee?” It is not, however, for the godly man to vindicate himself: Christ, the Mighty One, (JND) will use sharp arrows and fire, against those who have spoken evil of His people (Ps. 14: 5).

(v. 5) Secondly, the godly man deplores that he is still in a foreign land, captive to those who treat him with hostility and barbarity.

(vv. 6-7) Thirdly, the godly man is in the midst of the violent world. For long he has dwelt with those who hate peace.

Thus, though a captive in a world of corruption and violence he finds his resource in God.

PSALM 121

The godly assured of the presence and support of the Lord, in view of their journey from the land of captivity to the house of the Lord.

(vv. 1-2) The godly man would fain escape from the land of his captivity; but mountains block his way. Looking at the difficulties, the cry is forced from him, “Whence shall my help come?” (JND). Immediately his faith replies, “My help cometh from the Lord, who made the heavens and the earth.” The Maker of the mountains can lead him across the mountains.

The remaining verses of the psalm give the answer of the Spirit of God to the faith of a godly man who looks to the Lord alone for his help. The one ever recurring thought is the care of the Lord. The word “keep” is the characteristic word of the psalm. Bearing in mind that the word “preserve,” in verses 7 and 8, should be translated “keep,” it will be noticed that this encouraging word occurs six times in the last six verses.

(vv. 3-4) First, the godly man who looks to the Lord for his help is assured that the Lord will not suffer his foot to be moved: he will be kept from all dangers.

Second, he is assured that the care of the Lord is unceasing, “He that keepeth thee will not slumber.” He keeps each individual believer, and He is the Keeper of Israel as a whole.

(v. 5) Third, the Lord is not only our Keeper, but He is a present Keeper, One who is always at our right hand, ever available for faith, whatever the difficulties may be (Ps. 16: 8).

(v. 6) Fourth, the Lord is our Keeper at all seasons, “by day,” and “by night.”

(v. 7) Fifth, the Lord is a Keeper from “all evil.” We see but a few of the evils that beset our path. The Lord sees and keeps us “from all evil.”

Sixth, not only does the Lord keep the body, but He keeps the soul. He holds our souls in the positive good of life.

(v. 8) Seventh, the Lord keeps us in all circumstances of life, in our “going out” and “coming in.”

Finally, the Lord will keep through all time, for evermore.

Thus the soul is assured that the Lord is our Keeper from all danger (v. 3); He is unceasing in His care (v. 4); He is ever available (v. 5); He keeps us at all seasons (v. 6); He keeps from all evil; He keeps the soul as well as the body (v. 7); He keeps us in all circumstances, and for all time (v. 8).

PSALM 122

The joy of a godly man in view of the return to the house of the Lord, and the city of Jerusalem.

(vv. 1-2) The psalm opens with an expression of joy on the part of the psalmist on hearing the decision of the godly to journey together to the house of the Lord. In the confidence that the Lord is their keeper, as set forth in Psalm 121, the remnant are emboldened to take the pilgrim way to the house of the Lord. The immediate effect of this decision is to fill their hearts with assurance. If the Lord will not suffer the feet of His saints to be moved (Ps. 121: 3), they can boldly say, “Our feet shall stand within thy gates, O Jerusalem.”

(vv. 3-5) In the confidence of faith, the godly man is led to view Jerusalem — their journey's goal — not as it has been through the ages, but, as it will be according to the purpose of God. In the day of Nehemiah the wall of Jerusalem was broken down, and the gates thereof burned with fire. Now, the godly man, looking beyond the ruin, sees it, not only building but “builded, as a city that is compact together.” No longer are there breaches in the wall.

Second, it is seen as the gathering place of the tribes of the Lord. None will be missing in the day of the coming glory.

Third, the universal gathering of the earthly people of God will become a testimony to Israel. At last they will be a true witness setting forth God's purpose to have a united people.

Fourth, when the earthly people of God are at last gathered together it will turn to the praise of the Lord. God is going to dwell in the midst of a praising people.

Lastly, when Israel are regathered, Jerusalem will not only be a centre of worship, it will be the seat of royal administration. Praise will ascend to Jehovah, and blessing will be dispensed to the people.

(v. 6) In contrast to Jerusalem according to the purpose of God, the centre of praise and blessing, the godly man thinks of the city in its present ruined condition, a centre of strife and sorrow through long ages. If the view of the city in its coming glory leads to praise, the view of the city in its ruin calls for prayer. Thus the psalmist can say, “Pray for the peace of Jerusalem,” coupled with the assurance that they that love Jerusalem will prosper. To think with God about His people, to feel their sorrows, and pray for their peace, is the way to spiritual prosperity.

(vv. 7-9) The last three verses present the response to the call for prayer. At once the desire is awakened for the peace and prosperity of the city. The soul taught of God couples prosperity with peace. The divisions and contentions amongst the people of God have ever been a source of spiritual poverty and scattering. With the healing of the breaches and the restoration of peace, prosperity is assured.

Then, thinking of his brethren and companions, and their blessing, the godly man puts up the prayer, “Peace be within thee.” Finally the highest motive for his prayer is the good of the house of the Lord.

PSALM 123

The exercises of the godly when faced with the contempt and scorn of men of the world.

With the blessedness of the house of the Lord and the city of Jerusalem filling the soul (Ps. 122), the godly decide to face the pilgrim journey that leads to the city of God. Such a decision, however, on the part of a feeble remnant calls forth the contempt and scorn of the ease-loving and proud men of the world. The same decision of faith will lead to like results in this the Christian day. The believer who enters into the blessedness of the House of God, and the heavenly calling, will most readily take up the pilgrim path though only to find that he is in contempt with those who have their portion in this life.

(v. 1) His own weakness, together with the contempt of the world, only serves to call into exercise the faith of the godly man. Sustaining grace is found in turning his eyes to the One that dwells in the heavens.

(v. 2) The one who thus turns to the Lord takes the place of subjection, looking to the Lord for His guidance, even as servants wait upon their Master to direct them by a motion of the hand. With this subjection there is the perseverance that waits for the Lord's gracious direction; for the godly look to the Lord, “until he be gracious to us” (JND).

(vv. 3-4) The closing verses present the prayer in which the godly man appeals to the Lord for needed grace, and spreads out the grief that fills his soul. Grace gives the soul to look to the Lord with quiet patience: nevertheless, the reproach of the world is deeply felt. Twice the godly man speaks of being “exceedingly filled” with the contempt and scorn of the world. The contempt speaks of their attitude towards God's people; the scorn, of their open derision.

PSALM 124

The godly remnant praise the Lord for having answered their prayer, and set them free from captivity.

The last psalm presented the grief of the exile in the land of captivity: this is the joy of the soul that has escaped from bondage and commenced the journey that leads to the city of Jerusalem. There they lift up their eyes in prayer to the Lord; here they praise Him for having acted on their behalf.

(vv. 1-5) The godly acknowledge the Lord's intervention on their behalf. Powerless themselves, in the presence of an enemy that appears all-powerful, they are as those who sink in an overwhelming flood. When, to all appearance, their destruction is imminent, they find the Lord is on their side and is working for their deliverance.

(vv. 6-7) They bless the Lord for not having left them as a helpless prey to their enemies, and for breaking the snares by which they had been held in bondage. In answer to their prayers they can say, “We are escaped.”

(v. 8) Having experienced the delivering mercy of the Lord, they express their confidence in the help of the Lord for all that may yet lie before them.

“Men rose up against us,” they say, and “their wrath was kindled against us,” and we were about to be “overwhelmed.” Then it was — in their extremity — that they found the Lord was on their side.

PSALM 125

The godly remnant prove the faithfulness of the Lord on their way to Zion.

Psalm 124 presents the Lord's mercy in setting the godly free from captivity, calling forth their confiding trust in the Lord. Psalm 125 presents the security of those who thus trust in the Lord as they pursue their pilgrim way to Zion.

(vv. 1-2) In the presence of all opposition, and amidst all changes, those who trust in the Lord are like Mount Zion which cannot be moved and therefore abides for ever. The ground of their security is that, even as Jerusalem is protected by the surrounding mountains, so the Lord is round about His people.

In captivity they had been assured that the Lord would keep them in going out and coming in, and for evermore (Ps. 121: 8). Having left the land of captivity, and on their way to Zion they find that the Lord is indeed their “keeper,” and “about His people from henceforth even for ever.”

(v. 3) Having experienced the deliverance of the Lord, the godly remnant express their confidence that the Lord will complete what His grace has begun. Thus they are assured that the city to which they are journeying will be delivered from the rule of the wicked. Their inheritance thus freed from the scepter of the wicked there will be no temptation to the righteous to enter into an unholy alliance with the wicked, and thus abandon their confidence in the Lord.

(vv. 4-5) The psalm closes with a prayer to the Lord, based on the known governmental ways of God (see Ps. 18: 25-26). The Lord will do good to those who are good and upright in their hearts; while those who “turn aside unto their crooked ways” will at last find themselves in company with “workers of iniquity.” The psalmist closes with the desire, “Peace be upon Israel,” involving the confidence that Israel will be found at last to be those who trust in the Lord.

PSALM 126

The ransomed of the Lord return to Zion with songs and everlasting joy (Isa. 35: 10).

In Psalm 124: 7, the godly are viewed as having escaped from their enemies; in Psalm 125, they realize that, being set free, the Lord is their protection on every hand; in Psalm 126, reviewing the way the Lord had wrought on their behalf, they break forth into praise and singing.

(vv. 1-3) The intervention of the Lord had been so unforeseen and complete that, like a dream, it was almost beyond belief (Comp. Luke 24: 41). This intervention is of a twofold character. Zion itself is set free from the rule of the enemy, to be followed by the full deliverance of the whole nation of Israel. The city to which they are going is delivered from its long ages of captivity. This leads to the joy of Israel, and to the Lord being glorified among the heathen. They will say, “The Lord hath done great things for them”; while the remnant themselves gladly ascribe all praise to the Lord, saying, “The Lord hath done great things for us.”

(vv. 4-5) Zion is delivered, but Israel is not yet fully established in their land. Thus they pray that their return from captivity may be as the streams in the south which, commencing as a trickling rill, become swollen with the rain into rivers that bring blessing and fertility to the parched land.

During long years of captivity they had sown in tears; now they will reap in joy the fruits of all the chastening they had passed through.

(v. 6) In the closing verse it would seem that the Spirit of God leads the psalmist to see that Christ had been before them in the path that they are treading. He speaks no longer of “They that sow in tears,” but of One, “He that goeth forth and weepeth.” In the days of His humiliation Christ had sown “precious seed,” and watered it with His tears, and He will come again with a great harvest of souls. He will see of the fruit of the travail of His soul, and shall be satisfied.

PSALM 127

The Lord the builder of the house and the keeper of the city.

(vv. 1-2) Already the godly remnant have owned that “If it had not been the Lord who was on our side,” they would have been swallowed up by their enemies. Looking back on their captivity they can say, “Blessed be the Lord...our soul is escaped” (Ps. 124: 1, 6, 7). Now they look on to the “house” and “the city,” the goal to which they are journeying, and they own, “Except the Lord build the house, they labour in vain that build it”; and “except the Lord keep the city, the watchman waketh but in vain.”

Thus, in the course of these pilgrim psalms, the godly own that it is the Lord who sets them free; it is the Lord who keeps them on their pilgrim journey; and it is the Lord who establishes them in the home to which they are going. They had seen the purpose of the Lord to have Jerusalem “builded” and “compact together” (Ps. 122: 3). Now they recognize that only the Lord can carry out His purpose.

We know that in a day to come men will rebuild the temple; but the godly, guided by the Spirit of God, will realize that all the labours of men will be in vain. The Jewish nation, returning to the land in unbelief, will neither be able to maintain their temple or keep their city. However great the energy they may put forth, in rising up early and sitting up late, and eating the bread of sorrows — human efforts will be in vain.

In contrast to the restless energy of the flesh, the godly who trust in the Lord are kept in perfect calm, surrounded though they may be by sorrows and toil. In the midst of all human unrest, “He giveth His beloved sleep.”

(vv. 3-5) Further, the house and the city will not be complete without the inhabitants. If the Lord builds the house and keeps the city, He also gives “the children of youth” (JND) those who, with strength and vigor of youth, will be used under the hand of the Lord to defend the house and meet the enemy in the gate.

PSALM 128

The godly anticipate the millennial blessing of those that fear the Lord.

In this psalm the thoughts of the godly remnant are carried beyond the time of building, watching and fighting, to millennial rest and prosperity.

(v. 1) The first verse presents the spiritual condition and character of those who enjoy the favour of the Lord. They are marked by the fear of the Lord, and a practical walk in accord with His ways. Their walk is not governed by the fear of man, nor the legal fear of consequences. Their godly practice flows from a spiritual condition.

(vv. 2-4) Verses 2 to 4 describe the blessings of the God-fearing man. The Millennium being in view, the blessings are of an earthly order, rather than heavenly as with the Christian. Such will be blest in his labours, happy in his spirit, blest in his circumstances, and in the relationships of life. “Thus shall the man be blest that feareth the Lord.”

(vv. 5-6) If the God-fearing man is thus blest, he is ever to remember that his blessing comes from the Lord. It flows from Zion as the centre of blessing for the earth; for when the Lord rules from Zion, Jerusalem will prosper, and Israel be in peace.

It is well to see that in the course of these psalms how constantly all blessing is ascribed to the Lord. It is the Lord that sets the captive free (Ps. 124: 6-7). It is the Lord who is round about His people as they take their pilgrim way (Ps. 125: 2): the Lord sets Zion free from the enemy (Ps. 126: 1); the Lord builds the house and keeps the city (Ps. 127: 1); and the Lord is the source of all millennial blessing.

PSALM 129

The godly own the righteousness of the Lord, both in His ways with Israel, and His judgments of the nations.

In Psalm 128, the godly contemplate the bright prospect that lies before them: in Psalm 129, they review their sorrowful past.

(vv. 1-3) Looking back over the past Israel may say that, from the time of the nation's childhood in Egypt, when their history as a distinct nation commenced, the nations of the world have afflicted them. Egypt, with its world power, led the way in the persecution of God's ancient people. In the days of Israel's power they were constantly opposed by nations, great and small, that surrounded their country. Throughout the centuries of their dispersion, in every country, and at different times, the nation has been subjected to petty persecution as well as wholesale massacres. Every atrocity that human wickedness could devise has been used to seek their extermination. The plowers have indeed plowed his back and made long their furrows. Yet Israel can say, “They have not prevailed against me.” Hated and opposed by powerful nations and world-wide empires, they have been preserved; while the empires that opposed them have fallen into decay and passed away. A mere handful in the midst of the great mass of mankind, they have maintained their nationality, preserved their traditions, and remained a separate people.

How true is the word of Jehovah, “Though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee” (Jer. 30: 11).

(v. 4) The nations confess the Lord as the source of their preservation through the ages. The unrighteousness in Israel may have governmentally called for their afflictions; nevertheless, the righteousness of the Lord had not allowed the nations to prevail against Israel. Thus they own, “The Lord is righteous.” They justify the Lord in all His dealings, whether in allowing their afflictions, in preserving them in their afflictions, or finally cutting asunder the cords of the wicked and setting them free from their enemies (Jer. 30: 8-9).

(vv. 5-8) Based upon the truth that the Lord is righteous in all His dealings, the godly remnant look for the final discomfiture of their enemies. They view the wicked, not merely as the opposers of Israel, but the haters of Zion. Behind the hatred of Israel is the hatred of the Lord and His centre of rule for the earth. Let such be like the withered grass on the housetops, useless for man, and unblessed by the Lord (cp. Ruth 2: 4).

PSALM 130

The anguish of soul of the godly remnant on account of the sins of Israel.

Psalm 129 reviewed the outward afflictions of Israel in the presence of the righteousness of the Lord. Psalm 130 describes the inward distress of soul on account of sins seen in the light of the mercy of the Lord.

(vv. 1-2) The first two verses present the cry of anguish from a soul conscious of its guilt, and yet accompanied with faith which turns the soul to the Lord in spite of the conviction of sin.

(vv. 3-4) In the presence of the Lord the repentant soul learns three great truths. First, no sinner can stand before God on the ground of his own merit. If the Lord marks iniquities in the sense of observing them, or keeping them in memory in order to punish, there is no hope for man — none can stand (Job 10: 14; Job 14: 16). Second, if there is no standing before God through our own merits, there is forgiveness through His mercy. Third, if God forgives it is that He may be feared, and not that men may think lightly of their sin or of God's mercy. Grace does not lead to a careless walk; on the contrary, it teaches us to live soberly, righteously, and godly (Titus 2: 12).

(vv. 5-6) The two following verses describe the condition of the soul that fears the Lord. Such wait upon the Lord, and confide in His word. There is an eager longing that leads the soul to wait for the delivering mercy of the Lord, more than those who, through a night of sorrow, watch for a morning without clouds.

(vv. 7-8) Realizing that the Lord will bring in a day of blessing for His suffering people, the godly man exhorts Israel to hope in the Lord, for with the Lord there is plenteous redemption to ransom His people from all their enemies, and redeem them from all their iniquities.

PSALM 131

The lowly condition of soul that follows the confession of sins to the Lord.

Psalm 130 describes the anguish of soul before the Lord on account of iniquities. Psalm 131 depicts the chastened spirit that results from the realization of the grace of the Lord when in the depths of anguish on account of sins.

(v. 1) Through the exercises of his soul the godly man becomes marked by lowliness that makes nothing of self, and meekness that gives place to others. Thus the natural haughtiness of the heart, that makes everything self, is judged, and the lofty eyes that look down upon others are condemned.

With a chastened spirit the soul ceases to exercise itself with things unrevealed by God, and therefore too wonderful for its comprehension.

(v. 2) The second verse describes the calm repose of a soul that has learned to be lowly, and meek, in heart and ways. Natural pride and ambitions being restrained the soul is composed, like a weaned child that after its first outburst of grief learns to rest with quiet composure with its mother (JND).

(v. 3) The psalm closes with the desire that the experiences of the individual may become the experience of the nation. If such are the ways of the Lord in bringing a weary soul to rest, “Let Israel hope in the Lord from henceforth and for ever.”

PSALM 132

An appeal to the Lord to remember David's afflictions, and the Lord's promises.

The godly remnant brought into a right moral condition, as described in Psalm 131, can appeal to the Lord to fulfill the desires of David, and His own unconditional promises, by establishing His King in Zion, and taking up His abode in the midst of His people.

(vv. 1-5) The psalm opens with an appeal to the Lord to remember the afflictions of David when rejected by man, and his zeal for the house of God. The sufferings and the zeal of David are but a foreshadowing of the yet deeper sufferings and greater zeal of Christ, who, in the day of His rejection, could say, “The zeal of thine house hath eaten me up” (John 2: 17).

Moreover, the afflictions and desires of David will once again be realized in the future experiences of the godly remnant as foretold in these Pilgrim Songs, which express their sorrows as well as their longings after the house of God.

(vv. 6-7) Thus the godly remnant identify themselves with the thoughts of David, and his desires become their desires. Like David, they long that the ark may have its true place in the midst of God's people. They heard of the ark in the place of its neglect, after having been in the hands of the enemy, and they find it “in the fields of the wood,” as that which was forgotten and valueless in the eyes of the nation (See 1 Chr. 13: 3-5). “The fields of the wood,” or “the fields of Jair” is probably a poetic allusion of Kirjath-jearim, meaning “the city of woods” where David found the ark.

(vv. 8-10) Verses 8 to 10, present the prayer of the godly to the Lord. First, they pray that the Lord would come into their midst, finding His rest in His tabernacle, and His righteous power, to bless His people, in the ark of His strength — the ark that we know speaks of Christ. Then they pray that the priests may be clothed with righteousness — that their practical ways may be in accord with their holy office. Thirdly, they pray that the Lord's people may shout for joy. Finally they pray that the King may be established in the favour of the Lord.

(vv. 11-12) In verses 11 and 12, the godly remnant assure their hearts of the ultimate blessing of Israel on the ground of the unconditional promises made to David, while recalling the conditional promise in respect of which Israel's failure had incurred all the sorrows of their long captivity.

(vv. 13-18) The closing verses of the psalm very blessedly set forth the Lord's answer to David's desires, as voiced by the godly. David had said, “Arise O Lord, into thy rest.” The Lord answers that He “hath chosen Zion; he hath desired it for his habitation. This is my rest for ever: here will I dwell; for I have desired it.” But the Lord's answer, as ever, exceeds the desires of His people, for He adds, “I will abundantly bless her provision: I will satisfy her poor with bread.”

David had prayed that the priests might be clothed with righteousness. The Lord answers, “I will also clothe her priests with salvation.”

David had said, “Let thy saints shout for joy.” The Lord answers, “Her saints shall shout aloud for joy.”

Finally, the throne of David will not only be established in the Person of Christ, the Horn of David, whose enemies will be clothed with shame, “but upon himself shall his crown flourish.”

PSALM 133

The blessedness of Israel restored and re-united.

Psalm 132 closes with a beautiful picture of Christ reigning in Zion. To this scene of blessedness the remnant have come in the faith of their souls. In Psalm 133 they celebrate the full blessing for Israel that will follow when Christ reigns and all His enemies are put to shame.

(v. 1) The first verse depicts the blessedness of the nation of Israel when restored and reunited. Judah and Israel, so long divided and scattered, will at last meet in the land and realize how good and pleasant it is for those that are brethren, not only to meet, but, to dwell together in unity (Ezek. 37: 22).

(v. 2) Two figures are used to set forth the blessedness of this brotherly concord. First, it is like the precious oil that, at the consecration of Aaron, was poured upon his head and flowed to the skirts of his garment, so that the whole man came under the sanctifying effect of the oil (Ex. 29: 7; Lev. 8: 12). In like manner, when brethren dwell together in unity there is nothing to hinder the full expression of the fruits of the Spirit, of whom the oil is a type, in all their preciousness and fragrance. The Church should enjoy this blessedness now (Eph. 4: 3): Israel will not enjoy it “until,” as Isaiah says, “the Spirit be poured upon us from on high” (Isa. 32: 15-18). To this time the psalm looks on.

(v. 3) Secondly, the blessedness of the unity is set forth by the dew of Hermon. The dew of this lofty and dominating mountain descending upon the lower mountains of Zion is surely a figure of heavenly blessing poured upon restored Israel. When brethren dwell together in unity, there is nothing to hinder the grace of the Spirit, and the flow of heavenly blessing.

At last, restored Israel has reached the place where the Lord has commanded the blessing and are found in a condition in which they can enjoy life for evermore.

PSALM 134

The godly remnant, not only in the land, but standing in the house of the Lord, reach the desired end of their pilgrim journey.

(vv. 1-2) The closing psalm of these pilgrim songs presents the crowning experience of the godly in Israel. In the previous psalm the godly are viewed as brethren dwelling together in unity. Here they are seen as the servants of the Lord, occupied in the highest service — the worship of the Lord. Their worship is without cessation, even by night (1 Chr. 9: 33); and is offered in an holy place — the sanctuary of the House of the Lord. Many a time they had raised their hands in prayer on their desert journey; now they are called to lift up their hands in praise in the house of the Lord.

(v. 3) When the people at last bless the Lord in the sanctuary, the Lord will bless His people out of Zion. When praise goes up blessing flows out.

PSALM 135

The restored nation of Israel called upon to praise the Name of the Lord.

(vv. 1-3) Israel, delivered from all their enemies, and brought to the house of the Lord, are called to praise the goodness of the Lord, and the greatness of His Name.

(vv. 4-12) In the verses that follow the psalmist presents the different ways in which the goodness of the Lord, and the greatness of His Name, have been expressed.

First, the Lord in His sovereign goodness has chosen Israel (v. 4).

Second, the Lord is great above all the gods of the heathen, as set forth in His absolute supremacy over creation. Whatsoever He pleases, He has done in the sphere of creation. He directs all the forces of nature according to His power and pleasure (vv. 5-7).

Third, the Lord has redeemed His people from Egypt (vv. 8-9).

Lastly, the goodness of the Lord is seen in the deliverance of His people from all their enemies, and in bringing them into the land (vv. 10-12).

It will be noticed that in these verses, the deliverance from Egypt is immediately followed by the possession of the land. The wilderness journey is passed over in silence. Thus the psalm celebrates the goodness of the Lord, and the blessing into which He brings His people because of the goodness of His heart; rather than the failure of the people, and the way He takes with them in their wilderness wanderings because of the evil and unbelief of their hearts.

(vv. 13-14) The two verses that follow are cited from Exodus and Deuteronomy. The first, at the beginning of their history in Egypt, presents God in His enduring unchanging character as Jehovah — the ground of all blessing for Israel (Ex. 3: 15). The other quotation, from the song sung by Moses just before the people entered the land, shows that when through their own folly their power is gone and there is none to help, the Lord will act on their behalf (Deut. 32: 36).

(vv. 15-18) When the Lord acts on behalf of Israel, He will say, “Where are their gods, their rock in whom they trusted” (Deut. 32: 37). Here we get Israel's answer as they pass judgment on the idols of the heathen, and all that put their trust in them.

(vv. 19-21) In view of the goodness and greatness of the Lord, as set forth in His ways with Israel, the whole house of Israel, with the priests and Levites, and all that fear the Lord, are called to bless the Lord out of Zion.

PSALM 136

Restored Israel acknowledges that all Jehovah's ways with His people are marked by loving-kindness.

This psalm presents the response of Israel to the call to praise of the previous psalm. The first half of each verse presents the theme of praise; the second half the refrain of praise, “For His loving-kindness endureth for ever.” Every stage of Israel's history is recounted to make manifest that throughout their checkered history the loving-kindness of the Lord had endured.

(vv. 1-3) The opening verses present the goodness of Jehovah, the unchangeable God, the One who is supreme above all that rule in the heavens, or that exercise dominion on earth — the God of gods and the Lord of lords.

(vv. 4-9) The verses that follow present the wonders of God, as well as His infinite wisdom in creation according to the order of the second, third, and fourth day's work as presented in Genesis 1.

(vv. 10-15) Verses 10 to 15 present the way God has wrought on behalf of His people in delivering them from Egypt.

(v. 16) The following verse sets forth the mercy that brought the people through the wilderness.

(vv. 17-22) Following the wilderness journey, the mercy of the Lord is set forth in destroying every opposing force and bringing His people into their heritage.

(vv. 23-24) Finally, when His people, through their folly, had fallen into a low state, the Lord remembers them and delivers them from all their enemies.

(vv. 25-26) The restoration of Israel brings blessing to all flesh, who are called upon to give thanks to the God of heaven.

PSALM 137

The godly remnant in Israel faithful in heart to Zion, though in captivity.

Historically, the psalm sets forth the sorrows of Israel in captivity: prophetically, it expresses the sorrows of the godly in Israel in a latter day.

(vv. 1-3) The psalm opens with the captives of Israel at Babylon in the day of its prosperity and earthly joy, as set forth by its rivers, its mirth, and its songs.

The captives belong to another city — Zion, a city that has its own joy, its song of the Lord, and its “day” yet to come (v. 7). Nevertheless, Jerusalem is razed to the ground; praise is silent in Zion, and the godly, strangers in a foreign land. They can only weep when they remember Zion. The glory and joy of Babylon are as nothing in their eyes compared with the blessedness of their own city. The world that had wasted the people of God, and ruined their city, would fain hear one of the beautiful songs of Zion.

(vv. 4-6) How can the godly sing the Lord's song in a strange land? What can the world know of the joy of the Lord, or of the sorrows of Jerusalem? To join with the world in its songs and its mirth would be to forget Jerusalem and its sorrows. The godly man would rather forget his skill in playing the harp, than forget Jerusalem; he would rather his tongue be silent altogether, if Jerusalem is not remembered and preferred above all worldly joys.

(vv. 7-9) The psalm closes with an appeal to the Lord to remember the enemies of Jerusalem when the day of Jerusalem comes. In the time of Jerusalem's sorrow, Edom had expressed its implacable hatred of Jerusalem. Without mercy Edom had said, “Rase it, rase it, even to the foundations thereof.”

Babylon may be in prosperity, demanding songs and mirth, but the godly are assured that its day of judgment is coming. It is devoted to destruction, for one will arise to deal with Babylon — or the world system of which it is the figure — as it had dealt with God's people.

PSALM 138

The godly man praises the Lord for answering his cry in the midst of trouble.

(vv. 1-2) The psalmist praises the Lord, not only with lip profession, but, with his whole heart — an undistracted heart engrossed with its object. Moreover he publicly acknowledges the Lord by praising before the judges of the earth; here called gods, as representing God in their positions of authority (Ps. 82: 1, 6-7).

Furthermore the psalmist worships towards Jehovah's holy temple. This would indicate that the godly man is not yet established in the land. Like Daniel, though not in the temple, he prays towards it, in the faith of Solomon's prayer. Solomon had asked that God would hear His people if, in their time of trouble, they prayed toward the city that God had chosen, and toward the house that was built for the glory of His Name (cp. 1 Kings 8: 44, 48 and Dan. 6: 10-11).

The praise is called forth by God's Name and God's Word. God's Name declares God's character as marked by loving-kindness and truth. God's Word declares His Name, and must ever be in accord with that Name. God is ever faithful to His Word, and, by fulfilling His Word, He magnifies it above all His Name. Men profess the Name of God, but set aside the Word of God. God, Himself, magnifies His Word above His Name.

(vv. 3-5) In his trouble the godly man had cried to the Lord, and had been answered. Thus the confidence of his soul is strengthened through the trouble.

The Lord's answer to his prayer encourages him to look on to the time when all the kings of the earth will praise Jehovah, when at last they will listen to His words, walk in His ways, and behold His glory.

(vv. 6-8) Though the Lord is high and His glory great, yet He has respect unto the lowly (cp. Ps. 147: 3-4). The proud He knows afar off. God regards them, but at a distance. He does not admit them into His favour or confidence.

The psalmist's heart is full of praise, though in circumstances he walks “in the midst of trouble.” Nevertheless if the trouble tends to cast him down, the Lord will revive him. The hand of the Lord that deals with the believer's enemies supports the believer himself (cp. Acts 11: 21; Acts 13: 11).

In the end the Lord will perfect that which concerns the godly. The trouble will pass, the enemies will be judged, and the godly will be blessed, for the mercy of the Lord endures for ever, and the Lord cannot forsake His own.

PSALM 139

The godly man welcomes the searchings of God into the inmost recesses of his heart, desiring that he may be delivered from every evil way and led “in the way everlasting.”

In the experience of the psalmist the consciousness of the omniscience of God at first plunges his soul into the deepest distress as he thinks of his own broken responsibilities towards God. When, at length, he realizes that God's “works” and God's “thoughts” are toward him in grace, the omniscience of God becomes the source of his deepest comfort.

(vv. 1-6) Psalm 138 had closed with the recognition that we are the work of God's hands. This psalm opens with the realization that, if this is so, we must be fully known to God, and ever in His hands. Thus the first six verses speak of the omniscience of God. First, we are searched and known (vv. 1-2); furthermore God searches into our paths, and takes note of all our ways: lastly, His hand is upon us, dealing with us according to His perfect knowledge. Such knowledge is too wonderful for us.

(vv. 7-12) Thinking of his own failure in responsibility, the godly man is overwhelmed in the presence of the omniscience of God. He would fain flee from the presence of God, and escape His all-searching gaze. He finds, however, that God is not only omniscient but also omnipresent. There is no escape from the Spirit of God; no place that God cannot penetrate; no solitude where God is not; no darkness that can hide from God.

(vv. 13-18) Here, however, there comes a great change in his experiences, as the result of turning from himself, and his own works, to God and His marvellous works as the Creator. With this change of experience he breaks into praise. He realizes that he is God's possession, formed by God for God's own purposes settled before ever he was fashioned. Above all, he realizes that God's thoughts are towards him and not against him. They are precious and beyond comprehension. God is not only for him, but he is ever with God, the object of His unceasing care.

(vv. 19-24). Conscious that God is with him, the godly man realizes that he cannot associate with the wicked, who will be dealt with in judgment as those that speak against God.

PSALM 140

Opposed by outward enemies, the godly man looks to the Lord for deliverance, finding in Him his sole and sufficient resource.

Psalm 139 expresses the desire of the godly for truth in the inward parts, that he may be led in the way everlasting. In this psalm the godly man seeks deliverance from outward enemies, who seek to overthrow the godly in their steps, and turn them from the way everlasting.

(vv. 1-3) The psalmist appeals to the Lord for deliverance from evil men who are marked by violence, work corruptly, plot together against the godly, and prove themselves to be the instruments of Satan by speaking lies in hypocrisy.

(vv 4-5) Again the psalmist looks to the Lord for deliverance and preservation from those whose set purpose is to overthrow the godly, and, by hidden snares, to turn them from the right way.

(vv. 6-8) The soul strengthens himself in God. He has definitely put himself under the protection of God as His God. He confesses that God is His strength for deliverance, the One who can preserve him in the day of battle. God is the all sufficient resource to save and preserve the godly, and frustrate the devices of the wicked.

(vv. 9-11) He desires that the holy government of God against evil may take its course in regard to the wicked and that the mischief of their own lips may cover them, and those who lay snares to overthrow the godly may themselves he hunted by evil and overthrown.

(vv. 12-13) The psalm closes with an expression of the confidence of the psalmist that the Lord will maintain the cause of the afflicted, and the right of the needy, resulting in the righteous praising the Lord's name in the Lord's presence.

PSALM 141

The godly man desires that there may be nothing in his word, ways, or associations that would hinder his prayers being acceptable to God.

(vv. 1-2) In this psalm the distress of the godly man deepens, and his prayer becomes more urgent. He desires that his prayer may be acceptable to God as incense, and as the evening oblation.

(vv. 3-4) If, however, his prayer is to be acceptable, he feels that certain moral conditions are necessary.

First, a watch must be set upon his words, that nothing may be uttered inconsistent with the presence of the Lord.

Second, his heart must be kept from every evil thing, and his hands from practicing evil works.

Third, he feels the deep necessity for separation from those who work iniquity.

Such are the moral conditions that in every age enable the godly to lift up “holy hands” in prayer (1 Tim. 2: 8).

(vv. 5-6) To be ever characterized by these moral conditions may necessitate the discipline of God. Thus, while the godly man deprecates the pleasant things of the wicked, he accepts the smiting and reproofs of the righteous.

With a chastened spirit the psalmist is able to pray not only for his own deliverance, but also for his enemies in the calamities that will surely overtake them. Thus he desires that his words may be acceptable to God (v. 2), and sweet even to his enemies.

(vv. 7-10) Outwardly it would appear as if the circumstances of the godly are such that all hope is gone. The godly would appear to be as lifeless as bones scattered at the mouth of the grave. In this extremity the psalmist finds his resource in God. Trusting in the Lord he looks to be kept from the snares of the wicked while asking that, in the government of God, they may fall into their own nets.

PSALM 142

The godly man looks to the Lord as his only refuge when every other refuge has failed.

(vv. 1-2) In the midst of his sorrows the godly man finds relief in spreading his trouble before the Lord.

(vv. 3-5) Though his spirit is overwhelmed with grief, his confidence is that the Lord knows every detail of his path. All that follows in his prayer flows from this confidence that all is known to the Lord.

In his path there are snares for his feet hidden by the enemy; but nothing is hidden from the Lord who knows his path. There is no man that “knoweth” him, but the Lord knows. Every earthly refuge fails him, and no one cares for his soul. Misunderstood, cast out and neglected by man, he turns to the Lord to find in Him a refuge from every trial, and the source of every blessing — his “portion in the land of the living.”

(vv. 6-7) Having spread his trouble before the Lord, he looks for an answer to his cry, and deliverance from his persecutors. He takes the place where God can meet a needy soul, for he owns that he is “brought very low,” and that his enemies are “stronger” than himself.

Being brought out of trouble, he will be free to praise the Name of the Lord in company with the righteous. Having thus poured out his grief before the Lord he is made conscious that the Lord will deal bountifully with him.

PSALM 143

The godly man appeals to the Lord to act in righteousness on behalf of his tried and afflicted servant.

(vv. 1-2) The psalmist appeals to the Lord to hear his prayer and act on his behalf in faithfulness and righteousness, while confessing that he cannot stand before God on the ground of his own righteousness.

(vv. 3-6) The next verses present the sorrowful circumstances that call forth the prayer. The godly man is persecuted by the enemy; his life is crushed; his way is dark, and, he himself, forgotten as one long dead.

The inward effect is that his spirit is overwhelmed, and his heart desolate. He remembers the days of old, and meditates upon all God's works, but finds no relief for his soul. This persecution of the enemy may, indeed, be the chastening of the Lord, allowing him to fall into darkness and desolation of soul in order that he may learn that by no efforts of his own can he be justified. He is shut up to God and His righteousness. Thus, at length, he stretches forth his hands to the Lord as his only hope.

(vv. 7-10) The latter part of the psalm presents his prayer. He sincerely longs for the favour of the Lord's face, for without the favour he is as one dead. He longs for the loving-kindness of the Lord to bring him out of the darkness of soul into the light of the morning. He desires to know the way in which the Lord would have him to walk; to be delivered from his enemies; to learn God's will, and to be led into the land of uprightness.

(vv. 11-12) In the closing verses the psalmist uses a threefold plea. First, he pleads the Name of the Lord; second, the righteousness of the Lord; and third, that he is the servant of the Lord. The Lord cannot be indifferent to the glory of His Name; His righteousness cannot overlook the wickedness of man; His mercy cannot be unmindful of the troubles of His servants.

PSALM 144

The godly man comforts his soul in the thought of the greatness of the Lord in contrast to the frailty of men by whom he is opposed.

(vv. 1-2) The psalmist, in the presence of his enemies, finds comfort in the blessedness of the Lord, in whom he finds all his resource. The Lord is his strength in weakness; his teacher in conflict; his mercy in the presence of needs; his fortress for a refuge in the storm; his high tower from which to keep watch; his deliverer in trouble; and his shield for a defence; the One who will subdue “the peoples” (Grant) under him.

(vv. 3-4) Having contemplated the greatness of the Lord, the psalmist realizes the feebleness of man. What is man (Adam), or the son of man (Enosh) — man in all his frailty and feebleness, that the Lord should take account of him. He is but vanity, and his days as a shadow that pass away.

(vv. 5-8) Seeing the greatness of the Lord and the frailty of man, who dares to exalt himself against God, why should the judgment be delayed? Hence the psalmist beseeches the Lord to intervene in judgment upon the enemies of His people, and thus bring the godly out of their deep distress — the “great waters,” and deliver them from the power of strangers who are marked by corruption.

(vv. 9-10 Thus delivered, the godly will find a fresh occasion for praise to God who gives salvation, and rescues His servant from the sword.

(vv. 11-15) Thus rid of all their enemies the godly will reach the earthly blessing of millennial days, when men will be blessed in their children, and prospered in their circumstances. Complaints and discontent will no longer be heard amidst a people made happy in the acknowledgement of the Lord as their God.

PSALM 145

The godly man celebrates the power, the grace, and the glory of the everlasting kingdom of the Lord.

This is the last of the alphabetical psalms. The acrostic arrangement is not strictly complete as the letter Nun is omitted.

(vv. 1-2) The godly man delivered from all his enemies can look on to an eternity in which he sees no evil to intrude, and no trace of sorrow to dim his joy in the Lord. Thus he can say, “I will bless thy name for ever and ever,” “I will praise thy name for ever and ever.”

(vv. 3-7) First the psalmist celebrates the greatness and power of God. The Lord is great with a greatness that is unsearchable. His acts are “mighty,” “wondrous,” and “terrible.” The generations of men will declare the greatness of His works, the glory of His majesty, the terror of His acts of judgment, and keep alive the memory of His goodness to His people, founded on righteousness.

(vv. 8-12) Secondly, the psalmist celebrates the grace of God. The Lord is gracious, full of compassion, slow to anger, and of great mercy. How different to man; and even His own people who too often lack grace and compassion, are quick to anger, and show little mercy.

Moreover the Lord is good to all, and His tender mercies are over all His works. In response to His goodness all His works praise Him, and all His saints bless Him and bear witness to the glory of His kingdom to the sons of men.

(vv. 13-20) Thirdly the psalmist celebrates the glory and blessedness of the kingdom of the Lord. In contrast to the kingdoms of men, that pass away, and while they last are marked by earthly pride and arbitrary power, this kingdom is an everlasting kingdom marked by the condescending grace of the Lord who lifts up the fallen, raises the crushed, provides for the need of every living thing; who listens to the cry of all that call upon Him; who fulfills the desire of those that fear Him, and preserves all them that love Him, but deals in judgment with those that oppose Him.

(v. 21) With the greatness and grace of the Lord filling His soul, the psalmist calls all flesh to “bless his holy name for ever and ever.”

PSALM 146

Israel, delivered from all their enemies, realize the folly of trusting in man, the happiness of trusting in the Lord in whom they trust.

(vv. 1-2) The godly in Israel delivered from all their enemies look on to a life of unbroken praise to the Lord in which they see no shadow of sorrow. Each one can say, “I will sing praise unto my God while I have any being.”

(vv. 3-5) By past experience they have learned, first, the folly of trusting in men whether great or small. In such there is neither help, nor continuance, nor the fulfillment of their purposes. Second, Israel has learned the blessedness of having the God of Jacob for their help and hope.

(vv. 6-9) They have found, and delight to own, that Jehovah is a mighty God who has made heaven and earth, and all that is therein.

He is a faithful God, who keeps truth for ever. “He is true and His Word is truth, and that Word He keeps, not for a time, but for ever” (Perowne).

He is a righteous God that executes judgment for the oppressed.

He is a bountiful God “who giveth bread to the hungry.”

He is a gracious God, who looses the prisoner, opens the eyes of the blind, and raises up them that are bowed down.

He is a loving God that loves the righteous.

He is a compassionate God that has pity on the defenceless, — the stranger, the fatherless and the widow.

He is a holy God that deals with the wicked.

(v. 10) Such is the One who will reign for ever, even the God of Zion. Well indeed may the psalmist say unto all generations, “Praise ye the Lord.”

PSALM 147

The regathered nation of Israel called to praise the Lord for His restoring grace, His providential goodness, and His preserving care.

(vv. 1-6) Israel, delivered from all their enemies, rejoice in the favour of the Lord. They celebrate His restoring grace, gladly recognizing that they owe all their blessing to what He had done.

Man can break down, but only the Lord can “build up Jerusalem.” We in our folly can scatter the people of God; but it is only the Lord who “gathereth together” His outcast people. We can break hearts; it is only the Lord who “healeth the broken in heart.” We can open old wounds; it is the Lord who “bindeth up” our wounds.

Yet the One who, with tender compassion can stoop to heal a broken heart on earth, is the One who, in the greatness of His power, can tell the number of the stars, and in His infinite wisdom, call them all by names.

Man may crush the meek; but the Lord lifts them up. Alas! man may exalt the wicked, but the Lord casts them down to the ground.

(vv. 7-11) A further call for praise is found in the providential goodness of the Lord. He orders the clouds and sends the rain, and “maketh the grass to grow” to provide for His creatures. He delights not in those who trust in mere animal strength, but in the God-fearing who hope in His mercy.

(vv. 12-20) For the third time in the course of the psalm the people are called to praise the Lord. Already they had praised the Lord for His restoring grace that had gathered the outcasts and rebuilt Jerusalem; now He is praised for His preserving care, that keeps the gates of the city, maintains peace, satisfies the needs of His people (vv. 13-14); commands the seasons for their blessing (vv. 15-18); reveals His mind, and gives His statutes and judgments unto Israel (vv. 19-20).

PSALM 148

The whole creation, in its two great divisions, heaven and earth, is called to praise the Lord.

(vv. 1-6) The heavens are called to praise the Lord. The great host of angelic beings are called to praise. Then, descending to creation, the sun, moon, and stars of light add their mead of praise. The highest heavens with the clouds above the lower heavens are called to praise. Let the heavens praise the Lord, for He commanded and they were created, “He spake and it was done” (Ps. 33: 9). He established the spheres for ever, and decreed their movements from which they will not diverge.

(vv. 7-13) The earth is called to praise the Lord. The sea-monsters and the deep to which they belong; the changing elements, lightning and hail, snow and vapors, and stormy wind fulfilling His Word; the solid mountains and the hills; the trees and animal creation, are all called to praise. Lastly man, the crown of the earthly scene — kings and peoples, men and maidens, old and young — are called to join in praising the One whose Name alone is exalted, and His glory above the earth and heavens.

(v. 14) In all this scene of earthly praise, rising from the children of men, Israel will ever have a special place as a people near unto the Lord. For this high privilege the call goes out to Israel, “Praise ye the Lord.”

PSALM 149

Restored Israel called to be joyful in their King, as the sharers of His glory and His government.

(v. 1-4) The earthly congregation of the saints is called to praise the Lord. Their Maker is their King, who at last can take pleasure in His people, and save the meek.

(v. 5) Their long history of sorrow over, the day of glory has come, and, at rest, they can sing aloud the praises of God.

(vv. 6-9) If the praise of God is in their mouth, the sword of government will be in their hand; for in the day of glory they will share with the King in His government of the world, executing judgment upon the enemies of the King. This honour have all the saints.

PSALM 150

Earth and heaven, with everything that has breath, called to praise the Lord.

(v. 1) Very blessedly these five psalms of praise close with a call to earth and heaven to join in the praise of the Lord. God is to be praised in His earthly sanctuary of His holiness, and in the firmament of heaven in which His power and majesty are displayed. He is to be praised for His mighty acts, and His excellent greatness.

Every instrument in the temple service is to be employed in His praise; but, over and above all, the voice of man is to sound the praise of the Lord. Let everything that has breath praise the Lord. Praise ye the Lord.

The Path of Life and Separation

The Path of Life and Separation.

Hamilton Smith.

The Path of Life.

Psalm 16

It has been truly said there was no path in the garden of Eden. An innocent man in a garden of delights had only to remain where God had placed him. He needed no path to lead him out of such a scene. Then again there will be no path in heaven. A holy man in a perfect scene will have no desire to leave it. We shall need no path in heaven.

In a ruined world there is, and of necessity must be, a path through it, and out of it; for in such a world none can stay. The guilty man cannot stay, the godly man would not if he could. From the gates of Eden man became a wanderer in a fallen world — a sinner who, from the moment he enters the world, treads a path that leads out of the world by death — the path of death.

For the believer, however, there is another path — the path of life. "A path which no fowl knoweth, and which the vulture's eye hath not seen: the lion's whelps have not trodden it, nor the fierce lion passed by it" (Job 28: 7, 8). It lies beyond the range of nature's keenest vision, and nature's greatest strength. The wit of man has never discovered it, and the might of man will never tread it. Like the path of death it passes through a world of sorrow, yea through the valley of the shadow of death, but, unlike the path of death, it leads into the presence of the LORD where there is fulness of joy and pleasures for evermore.

This path, which could never be discovered by nature, has been disclosed by grace, and trodden in perfection by a perfect Man — the Man Christ Jesus. There has been One here to whom, by reason of His intrinsic perfection, the path of life could be disclosed. The Lord Jesus can say, "Thou wilt show Me the path of life;" and every step of that path He has trodden in perfection, and reached the goal at the right hand of God. Moreover in treading the path He becomes the perfect example for His people, and sets their feet in the path that He has trodden, for His last words ere He left this scene were "Follow Me." We indeed may tread this path with faltering steps and many a stumble, but, as our pattern, and for our encouragement, Christ has gone before us in the path.

The Lord is Himself gone before;

He has mark'd out the path that we tread;

It's as sure as the love we adore,

We have nothing to fear nor to dread.

It is this path that is so blessedly traced for us in the sixteenth Psalm. Seeing the path trodden by Christ in perfection we cannot but admire it; and what we admire we imitate.

Before we seek to trace the blessedness of this path, let us ask ourselves "What is the life to which the Lord refers when He speaks of the path of life?" There is the common round of life with all its varied duties and relationships — a life which is enacted on earth, bounded by time and ended by death. There is too the life of service and conflict with the enemy; but this again is limited to an earthly sphere. The "life" of which the Lord speaks is not confined to earth, limited to time, or touched by death. It is the inner life lived, with God and before God. A "life" indeed that is lived on earth, that sustains the soul in its passage through time and death, that is enjoyed in fulness at the right hand of God, and endures for evermore. It is this life that is so blessedly set before us in the Sixteenth Psalm. Being the "inner life" of communion with God, it is a life that is independent of circumstances, though sustaining us in circumstances. For this reason adverse circumstances have little place in the Psalm. They are recognised, for a godless world, death and the grave are mentioned, but only as the dark background of a life which can be lived untouched by evil in a world of evil.

Who could overrate the blessedness of such a life: as one has said, "This living relationship with God casts a light, a halo on all; it lights the soul up with such a direct consciousness of divine blessing that nothing is like it, save the full realization of it in the presence of God. A man with God, enjoying Him in a nature capable of doing so with all the necessary result where it shall be fulfilled without a cloud — a man as Christ was in this world with God — is the most perfect joy possible, save the everlasting fulfilment of all known and felt in it."

How true this is and yet how easily we may neglect this "inner life." Assured of our standing before God we may be careful that the outward life shall be correct before men, and maintain activity in service, while little exercised as to the inner life before God. Let us however remember that right walk before men as well as true service for Christ, is the outcome of the life lived before God.

With these introductory remarks let us pass on to consider this "inner life" as set forth in Christ. Twice in the New Testament the Psalm is applied to Christ. The Apostle Peter quotes verses 8-11 to prove the resurrection of Christ (Acts 2: 25-28): and the writer of the Epistle to the Hebrews applies the principle of the first verse (if not directly quoting it) to prove the participation of Christ in human nature (Heb. 2: 13). Thus we have the warrant of Scripture for applying the Psalm to Christ personally.

1. CHRIST THE DEPENDENT MAN.

The Psalm opens by presenting Christ as the perfectly dependent Man. "Preserve Me, O God," is the language of dependence. The first great principle of the inner life lived before God is dependence. It is natural for man to be dependent upon his God, nevertheless fallen man would rather be dependent upon anything and anyone but God. In Christ there was found at last upon earth a Man who was wholly dependent upon the power of God to preserve Him at every step of His path. He could indeed have preserved Himself; nevertheless in grace He takes a place as the dependent Man. "We understand dependence on God when we are in a strait, but dependence upon God pure and simple when we have resources in our possession is little known. fill the resources of creation were at His command, all the host of heaven were ready to do His bidding when He said, 'Preserve Me, O God.'"

2. CHRIST THE CONFIDING MAN.

"In Thee do I put my trust" is the language of confidence. Christ's perfect dependence upon God was the outcome of His perfect confidence in God. He had unbounded confidence in boundless love. The storm that the devil raised found Christ in calm sleep with His head on a pillow. The real pillow of His heart was the Father's love. As the perfect Man He can say "In Thee do I put my trust," and sleep in the storm; then as the mighty God He rises up, saying, "Peace be still" and calms the storm. It has been truly said "The storms drive us home, but the storm found Him at home." The storms that send us to the Father found Him with the Father. Nothing ever moved Him from dependence upon the Father's power and confidence in the Father's love. He has gone, but He has left His pillow behind Him, for the Father's love is our portion.

3. CHRIST THE SUBJECT MAN.

A third great characteristic of the inner life comes before us in the second verse. "O my soul, thou hast said unto the LORD, thou art my Lord." This is the expression of One who takes the place of subjection and obedience to the will of another. A life of absolute subjection to the sovereign will of God at all times is an intolerable thought to the natural man, yet this is the path of life and joy. To do the will of One whose infinite love has purposed me for eternal blessing, and whose divine power and wisdom is carrying out His purposes, must be the way of blessing. This path of subjection to the will of Another has been trodden in perfection by Christ as Man. Coming into the world He could say. "Lo, I come to do Thy will, O my God:" passing through it He could say, "I do always those things that please Him:" passing out of it He could say, "Not my will but Thine be done." There has been One here who in all circumstances, and at all times — moment by moment — did nothing but the will of God.

When the storm of opposition was rising on every hand He can say, "Even so, Father: for so it seemed good in thy sight." The clouds that thickened round His path ever found Him confiding in the Father's love and subject to the Father's will. And when that greatest of all storms — the storm that was over our heads — was about to burst on His head, He is still confiding in the Father's love, for He can say, "The cup which my Father hath given Me shall I not drink it:" and still subject to the Father's will, for He adds, "Not my will but shine be done."

In Psalm 2, Christ is the Subjugator who will put down all insubjection with a rod of iron. Blessed it is to know that One is coming who will deal with all the lawlessness of the world and bring all into subjection to the will of God. This however is not wonderful when we remember who He is — God's anointed King.

In Psalm 8, we are carried on to a time when the whole creation is brought into subjection to Christ, as we read, "Thou hast put all things under His feet." Blessed indeed will this be, but again we say hardly wonderful when we remember who He is — the Son of Man crowned with glory and honour.

When, however, we come to Psalm 16, we learn that the One, who will subjugate everything to God, to whom all is to be put into subjection, has Himself been the perfectly subject Man. This indeed is a wonder for our souls to contemplate; and yet, may we not say that His power to subject the whole universe to Himself lies in the fact that He, Himself, was once the perfectly subject Man.

Thus the opening verses of the Psalm present these three great characteristics of the path of life — dependence upon the power of God, confidence in the love of God and subjection to the will of God.

4. CHRIST THE LOWLY MAN.

Another beautiful characteristic of the path of life, perfectly exemplified in the life of Christ, is its lowliness. Speaking as a Man Christ could say to God, "My goodness extendeth not to Thee;" speaking of the saints that are on the earth — the excellent — He could say, "In them is all my delight'' (N. Tr.). The saints and the excellent of the earth are not often found among ''the princes of this world." We do well to remember the words of the Apostle to the carnally minded Corinthians. "Ye see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble are called, but God hath chosen the foolish. . . the weak. .. the base. . . and the things which are despised." It is among such that "the excellent" will be found, and it was with such that the Lord, in His lowly grace, identified Himself. If we would have the company of Christ we must also have the company of the lowly of this world, for it is with them He will be found. If Simon the Pharisee invites the Lord of glory to his house he finds that he must also have the company of the woman of the city. Nor was it simply that Christ associated with the lowly, but He delighted in them. His was the lowly mind. He could say "I am meek and lowly in heart." It was not only lowliness of manner or lowliness of speech — which indeed we can easily affect — it was lowliness of heart. The word for our guidance is, "Let this mind be in you, which was also in Christ Jesus;" and again, "in lowliness of mind let each esteem others better than themselves."

5. CHRIST THE SEPARATE MAN.

In the pathway of Christ as the perfect Man, He would allow nothing to come in between His soul and God. He would pay no homage to the objects which men worship, nor take up their names upon His lips. An idol is not necessarily an actual image that is worshipped in place of the true God. It is anything that is allowed to come, as an object of the heart's affections between the soul and God; hence, even to believers, the Apostle can write, "Little children keep yourselves from idols." Alas how often we turn aside to pursue objects that come between our souls and God, only to find the truth of the Psalmist's words, "Their sorrows shall be multiplied that hasten after another." It has been said that an innocent man had no object, he simply had to enjoy God's goodness: a fallen man has many objects which separate the heart from God; but the new man has one Object, "For me to live is Christ," and again, "The life which I now live .... I live by the faith of the Son of God who loved me and gave Himself for me."

6. CHRIST THE SATISFIED MAN.

Not only was Christ the separate Man, He was the perfectly satisfied Man. He could say, "The LORD is the portion of my inheritance and of my cup." The inheritance is that to which we are travelling on — the permanent portion of the soul; the cup is rather what is enjoyed by the way. The inheritance is ours by title, the cup is the measure of present enjoyment of the inheritance. The LORD is the portion of our inheritance and the LORD is the cup; thus the cup is not the enjoyment of circumstances by the way, but rather the enjoyment of the Lord in the circumstances. The circumstances may be sorrowful wilderness circumstances, as in the 23rd Psalm, and yet, says the Psalmist, "My cup runneth over." The taste of the Lord that he had in the circumstances gave Him overflowing joy. Such, in perfection, was the experience of the Lord in the midst of the sorrows of His path. At the most sorrowful moment of His life, when rejected by Israel and misunderstood by His own, we read, "In that hour Jesus rejoiced in spirit, and said, I thank Thee, O Father, Lord of heaven and earth." He was tasting of the cup by the way, while looking on to the inheritance of all things, for He can add, "All things are delivered unto Me of My Father."

It is ours to know we have a glorious inheritance, to taste the cup by the way, and realize that the inheritance is kept for us, "Thou maintainest my lot." To drink of this cup is to enter into the blessedness of the inheritance, and in so doing we are occupied with that which abides — that which will be maintained — in contrast to hastening after the things of a world which "passeth away and the lust thereof."

In passing through a world of death, the Lord, by reason of His circumstances, was a Man of sorrows and acquainted with grief; but with the "goodly heritage" in view, He could say, "The lines have fallen unto Me in pleasant places."

7. CHRIST THE GUIDED MAN.

We realize in deeper measure how perfectly Christ has entered into Manhood as we hear Him say, "I will bless the LORD, who hath given me counsel." The One who gives divine counsel as God — whose name is Wonderful and Counsellor — is the One who received counsel as Man. No man, as such, is able in his own wisdom to take the path of life in a world of sin. At every step, amidst the confusions of sin and self-will we need divine counsel. If, as the prophet says, we are to know how "to speak a word in season to him that is weary,'' we must have the ear opened "morning by morning . . . to hear as the learner." And this again is the language of the Lord. As Man He walked by the daily counsel of God. How necessary that we should be daily at His feet to hear His word.

Moreover there is not only divine counsel to guide, but also spiritual intelligence (Col. 1: 9, 10). The "reins" would set forth this spiritual intelligence that forms the guiding principles of the soul. Such intelligence sees God's way with clearer vision when the soul is withdrawn from the influences of the busy world around, as in the retirement of the night seasons. Then indeed the spiritual intelligence, quickened by divine counsel, will see more clearly the path of life through a world of sin and death.

8. CHRIST THE SUPPORTED MAN.

To tread the path of life it is not enough to have 1 divine counsel an d spiritual intelligence, we also need divine support. This too is seen in perfection in the Lord's path as a Man. He could say, "I have set the LORD always before Me," and, having the LORD before Him, He was conscious of the LORD with Him, — "He is at my right hand;" and with the LORD at His right hand, He can add, "I shall not be moved." It is our privilege to follow the Lord in this path, though He alone could say, "I have set the LORD always before Me." Alas it is not "always" with us; we have not "always" the single eye that has no object but Christ. If it is not money or some gross object, it may be self in some form that we have before us. Self-ease, self-gratification or self-exaltation may obscure the vision of our souls; but when the eye is single — when Christ is the one object — then indeed we shall have the sense of the Lord's presence with us, and, when He is with us, we "shall not be moved." In the world around there may be a babel of contending voices, and amongst the people of God much confusion, but supported by the Lord we shall not be moved.

9. CHRIST THE REJOICING MAN.

The path of life, trodden by the Lord, led through death. Not death as making atonement for His people, but as setting forth the blessedness of a life that death cannot touch. It is the path of life through death. Here the prospect of death raises no cloud upon His spirit. So far from being cast down at the thought of death, His heart is glad, His tongue rejoiceth, for His flesh will rest in hope. For the one treading the path of life, death is but a means to the fuller enjoyment of the life. At the moment when the natural man treading the path of death is filled with gloom and apprehension the one treading the path of life is marked by joy, praise and the rest of hope.

The secret of this joy is found in having the glorious end in view. The path of life may pass through a world of sorrow, may lead through the valley of the shadow of death, but it ends at last in the presence of God. For Christ, and those that are Christ's, this indeed is the Father's presence. This is more than glory, it is the Father's house where the Father's heart is displayed and the Father Himself is fully known and enjoyed. Here amidst the sorrows of earth we may taste the cup of life, there amidst the joys of heaven we shall enter upon the fulness of life. Here there are pleasures by the way, there are found the pleasures for evermore.

Such was the inner life that the Lord as Man lived with God, and before God as He passed through this world. Such a life was unknown to an innocent man in Eden and impossible to a fallen man in the world. Only a holy Man passing through this world could live a life marked by dependence upon the power of God, confidence in the love of God and subjection to the will of God: a life of lowliness that associated with the morally excellent of the earth, while maintaining separation from the evil of the world: a life of satisfaction with the inheritance to come: a life in which there is divine guidance and divine support: a life which death cannot touch or the grave close, and that leads to the presence of God where there is fulness of joy and pleasures for evermore. A life counselled for us by the Father's heart. in which we have the support of the Father's hand, until at last we enter upon its fulness in the Father's home.

Only in Christ do we see the life lived in its absolute perfection. But the life lived in perfection by Christ is possible for His people in the power of the Holy Spirit.

THE PATH OF SEPARATION.

Matthew 13: 53-14: 36.

In this important passage the footsteps of the Lord lead us into the path of separation from a world that has rejected Christ. Four scenes pass before us — the country, the court, the desert and the stormy sea. Rejected by the world the Lord takes a place outside "His own country," "His own house," the king's court, the peoples' cities, and the disciples' ship (Matt. 13: 57; Matt. 14: 13, 23). As we trace the Lord's steps we learn the gain and blessedness of following the Lord into this path of separation.

In the first two scenes — the country and the court — we discover the true character of the world around us. In the last two scenes — the desert, and the sea — we discover the fulness of our resources in Christ in the outside place.

1. HIS OWN COUNTRY — Matt. 13: 53-58.

In the fulfilment of His service of love the Lord had taken the lowest place and associated with the common people. He became poor that we through His poverty might be rich. Thus He is found again in "His own country" and among His own people in despised Nazareth. Alas! even so these simple country folk are marked by the pride of the flesh that refuses to accept One who comes in lowly guise. They listen to His words of wisdom, and gaze with wonder at His works of power, but they say, "Is He not connected with the family of the carpenter? His mother, and brothers, and sisters are they not well known to us?" Social pride refuses to receive divine truths from One whose family is so low in the social scale; who is outside the circle of their religious officials, and comes to them without human credentials. He is rejected by "His own country" and "His own house."

2. THE COURT OF THE KING — Matt. 14: 1-12.

The simple country people have rejected Christ, but what of the higher circles — what of the court of the king? It is true that Christ personally is not found in the court, but the treatment meted out to the Forerunner of Christ is a sure indication of the rejection of Christ Himself by the leaders of the people. In the court of Herod we get a true picture of this world marked by corruption and violence. The lust of the flesh had led the ruler of the people into an infamous alliance with his brother Philip's wife. Unable to gainsay the rebukes of a godly man, and influenced by a wicked woman, he degrades justice by casting a righteous man into prison; and is only restrained from murder by the fear of the people. Then comes a day when the lust of the eye, finding a passing gratification in the charms of a dancing girl, leads the frivolous king into a rash oath. Finally the pride of life leads him to commit murder to maintain his paltry ideas of honour.

Thus in these two scenes one in "His own country," the other in King Herod's court — we have a complete picture of this present evil world, marked by the lust of the flesh, the lust of the eyes, and the pride of life. Moreover they present a twofold witness to the rejection of Christ. Neither country nor court will receive Christ, or any witness to Christ. All classes agree in rejecting One whose lowliness wounds their pride, and whose holiness opposes their lusts.

At different times the world may express itself in different forms, for the fashions of this world change but at heart it is ever the same. The Lord was surrounded by the world of corrupt Judaism, we are faced with the world of corrupt Christendom. Outwardly there are differences, at heart they are alike marked by lust and pride, violence and corruption.

3. THE DESERT PLACE — Matt. 14: 13-21.

The world depicted in the first two scenes cannot tolerate the presence of Christ, and is entirely unsuited to Christ. It rejects Christ and is rejected by Christ. The Lord accepts the murder of His Forerunner as the sure token of His own rejection, and, leaving country and court, "He departed . . . into a desert place apart."

In this outside place He becomes the attractive centre of the needy. "They followed Him on foot out of the cities." Driven by their need and drawn by His grace, they follow Him into the path of separation. So with ourselves; we have needs as sinners and needs as saints, and no one in all this world can meet one need or the other. As sinners we need a Saviour to relieve us of our sins and all that lies upon us as of a fallen race; as believers we need an object to satisfy our hearts. Thus we are drawn to Him outside this world, that has become to us a desert by reason of the spiritual needs that have been awakened in our souls, to find in Jesus One who can make the desert rejoice and blossom as the rose.

Coming to Him in the outside place we discover, like the needy multitudes of old, His deep perfections. We discern, as they did, that He is not One that has to be constrained to bless, but One who is willing and ready to bless, as we read "Jesus went forth" to meet them. The father ran to meet the returning prodigal, and "Jesus went forth" to meet these needy souls (14).

Moreover in His company we find ourselves in the presence of One who fully appreciates our needs, for we read, He "saw a great multitude." We see but little of our need, or the need of others, but His gaze takes in "a great multitude." He sees our need in all its vast extent.

Further, not only has He divine knowledge of our need, but divine compassion for us in our misery. He "was moved with compassion toward them." His heart of love feels for us as no other heart can ever feel.

Moreover with Christ there is power to meet the need, for we read, "He healed their sick." With Christ it is not compassion without power, nor power without compassion, as with others. His heart and His hand are at our disposal; and the hand that heals is moved by a heart that loves.

How blessed to have found in Christ, in the outside place, One who is willing to bless, who has divine knowledge of our need, who has a heart that can be touched with the feeling of our infirmities, anal a hand that is able to meet our-needs. And we discover these resources in Christ in the place of our need. In the day of glory we shall still enjoy His infinite perfections but in the dark and cloudy day we learn His perfections. We learn them where we need them, like the multitude of old; for the time was evening, the place a desert, and the people hungry.

However Christ is with them, and the disciples take the right course; they "Come to Him." They turn to the One with the perfect knowledge, infinite love, and divine power. Who can turn to Him in vain, though, at times, He may have lessons to teach us before He intervenes on our behalf? He would have us to realize our need, and, what is more difficult to learn, our own utter weakness and utter incapacity to meet our need. It was thus with the disciples, To bring home to them their own weakness, the Lord can say "Give ye them to eat." At once they have to confess they have but five loaves and two small fishes. They realize not only that they are a needy people in a darkening scene and a desert place, but that their own resources are utterly insufficient to meet their need. They are shut up to Christ. And this is still where Christ would bring us in all our difficulties, for here He can meet us and act on our behalf.

So at once the Lord says, "Bring them hither to Me." — ME — the One who knows, who loves, and who has the power to meet the need. And still in all our difficulties, our trials, our sorrows, our exercises and our failures, He is saying "Bring them hither to Me." He invites us to come in all our weakness to Himself.

How blessed is the result! First all are brought to rest. Then He takes the very things which were the witness of their weakness, and brings earth's weakness into touch with heaven's fulness, with the result the people were not only fed but filled, and there remained twelve baskets full." His grace can meet our need, but our need will never exhaust His grace.

4. THE STORMY SEA — Matt. 14: 22-36.

Now the scene changes and we are permitted to see the Lord in an entirely new position, setting forth fresh truths. In the former scene He was in "a desert place apart" (13); here He is in "a mountain apart" (23). There we learn in a picture that Christ is entirely outside the course of this world, here we learn that He has entered upon a new world. The mountain position speaks to us of the place He has taken on high. Moreover we learn that though He is on high His heart of love is still occupied with His people who are passing through this world, for we read, "He went up . . . to pray." In the place of glory He intercedes for His people.

And what of His people for whom He intercedes? They are in a scene of ever increasing darkness, for we read, "the evening was come" (23); they are surrounded by a world that is opposed, for they are "in the midst of the sea, tossed with waves," and the power of Satan is against them — "the wind was contrary" (24).

They are not left, however, to struggle alone with their difficulties as if sufficient for these things. The Lord comes to His people, as we read, "in the fourth watch of the night Jesus went unto them." In the desert it was the needy people who came to Him, for as we have seen "they followed Him." Today His direct dealings with this world are over, and He is concerned with His people alone. Here He not only comes to His people, but He comes in a way that was new and strange to the disciples. He came "walking on the sea." They had known Him as the One who had been with them in the boat and slept upon the sea. And beautiful indeed it was to see Him, as the dependent Man amongst men, in such perfect confidence in the Father's love that He can sleep in the storm on the sea; but this occasioned no fear. Now, however, they see a Man walking on the sea in the storm, and they are troubled and cried out with fear.

They had known Him as the One who was with them in the storm, now they see Him as beyond all weariness and above all storms. Such is His position to-day. Not only is He apart from the world, He is above the world, and beyond the reach of its storms. The storm of Calvary has spent itself. Death hath no more dominion over Him. He walks upon the waves.

If, however, they have to learn Christ in a new way, they will also find that It is the same Jesus. The Jesus who as the lowly One had slept on the sea, is the same Jesus who, as the mighty One, can walk upon the sea. Thus He can say to His disciples, "It is I; be not afraid."

Thus the Lord comes to His own — His Jewish disciples — who had journeyed with Him in His pathway here. Moreover, if He comes, it is to attract them to Himself outside of the Jewish system. They were in the ship, and a ship is a human device to keep people afloat on an element otherwise impossible to them. Such was the Jewish system with which the disciples of the Lord were connected; and such is every human system that man devises after the pattern of the Jewish system — devices to maintain people religiously without intimate contact with Christ.

The Lord thus presents Himself as the One who is interceding for His people — occupied wholly with them; who is above all storms — superior to every power, and as the One who is outside every device to sustain man in this world. Moreover if He presents Himself to His people it is to attract them to Himself in the outside place. If, however we are to be drawn outside the systems of men it can only be as having Christ Himself before our souls as our one Object, and as having Christ's word as our sole authority. This is very blessedly set forth in Peter. He seems to say, "If I am to leave the ship, if I am to walk on the water, it must be Thyself as my Object, and Thy word as my authority" — "Lord if it be Thou, bid me come unto Thee on the water." He has found an Object that attracts his heart, and he receives a word that gives him authority, for the Lord says "Come."

This beautiful picture thus sets forth the truth of the Church, unfolded to believers after the Lord had taken His place on high, by which Christ's Assembly is separated from a worldly religious system to gather to Christ as the new centre. This truth is summed up for us in the Epistle to the Hebrews where we are exhorted "to go forth unto Him without the Camp."

How slow we are to realize that Christianity presents a company of believers gathered together with Christ as their centre, their bond, their all. The natural man can understand a company of people bound together by articles of religion, and organized by some central and visible authority, but nature cannot conceive of a company of people held together in unity without any humanly devised articles of religion, without any visible human authority, — held together, guided, and sustained in the face of all opposition by an unseen Head. To the natural man this is as impossible as walking on the water.

The moment Peter stepped upon the water he was in a position in which he no longer had the aid of the ship to sustain him, and in which nature was of no avail. Not all the concentrated energies of man, nor all the wisdom of the ages would enable a man to walk upon the water. The one who takes such a position is wholly and altogether dependent upon Christ. We can float upon the water in a boat, but we cannot walk upon the water without Christ.

Further we see the motive that led Peter to leave the ship and walk upon the sea. It was, as we read, "to go to Jesus." His object was not simply to get away from the ship, still less to walk on the water, but definitely and only "to go to Jesus." He did not leave the ship because it was "tossed with waves," or because of any troubles in the ship. The Lord was outside the ship, and love would fain be in His company, and faith realized, that if the Lord gave the word to come to Him, the Lord would be able to sustain the one who answered to His word.

How blessedly the principles that mark the path of separation are summed up for us in verse 29. In obedience to Christ's word, "Come," Peter came down out of the ship. In faith "he walked on the water." In affection "he walked on the water to go to Jesus." If in our day we take a place of separation outside the religious systems formed by sincere men after the pattern of Judaism, we shall find that it is a path that demands unswerving obedience to the Word; that calls for faith in Christ, and affection for Christ.

Moreover there are other lessons for Peter, and for ourselves through Peter, in what follows. Lessons that can only be learnt in the outside place. Peter has faith to leave the ship "to go to Jesus," but is Peter's faith sufficient to face a storm? And if Peter fails and begins to sink is the Lord who was able to sustain Peter when walking on the sea, willing to save Peter when sinking in the sea?

Peter has to learn, and we with him, that in the outside place everything depends upon the Lord, and directly the eye is off the Lord we begin to sink in the presence of the storm. Thus it comes to pass Peter is put to the test in order to learn his own weakness and the Lord's sufficiency. To learn these wholesome lessons, Peter has to face the storm. The wind grows "boisterous," the waves run high, and when Peter "saw the wind boisterous" he began to sink. Looking upon Jesus he walked upon the water; looking upon the storm he sinks in the water. Peter has to learn that if Jesus is the One who walks on the water and says "Come," He is the only One who can sustain us when we do come. It was as impossible for Peter to walk on the water in a calm as in a storm. It was as easy for the Lord to sustain Peter in the storm as in the calm.

Thus we learn our weakness: but in doing so we learn Christ's sufficiency. In sinking Peter cried to the Lord to save him, and immediately the hand of the Lord is stretched out to save. If the love of the Lord attracts to Himself in the outside place. the hand of the Lord can sustain in spite of every storm. Nevertheless if His gracious hand is ready to save us from sinking, He may have to rebuke our unbelief.

Those in the ship might have thought it enthusiastic madness on the part of Peter to leave the ship and attempt to do what no man had ever done before. They might condemn him for doing something contrary to nature and reason, and congratulate themselves for not sinking like Peter or being rebuked like Peter. Yet be it remembered that if they did not sink in the water like Peter, neither did they walk on the water like Peter; and if they did not suffer the rebuke of the Lord's words, neither did they get the support of the Lord's hand.

The closing verses of the chapter, in which the Lord returns to the ship with Peter, present a picture of the day that is yet to come when the Lord will return to earth with His saints, and renew His links with Israel. Then indeed the storms of earth will be over and peace at last will come to the world. Jesus, who was once rejected, will be owned as the Son of God and millennial blessing will be introduced.

The Path of Life

The Path of Life.

Psalm 16.

Hamilton Smith.

(Extracted from Scripture Truth Vol. 42, 1965-7, pages 230-4)

In the New Testament both the apostle Paul and the apostle Peter, speaking by the Holy Spirit, use quotations from Psalm 16, as being the language of the Lord Jesus (see Acts 2: 25-28; Hebrews 2: 13). We thus know, beyond all question, that in this beautiful Psalm we hear the voice of Jesus telling us of the life that He lived when passing through this world. It is this that makes the Psalm so precious to the believer.

How many and varied are the glories of Christ! Other Scriptures present His glory as a Divine Person — the Son of God, making God known in all His moral attributes. Here, however, Christ is viewed in His perfection as a Man, though never ceasing to be God, because He has become Man.

Furthermore, as the Son of Man, Christ is presented in different connections. We may think of Him, with great delight, as the One who "went about doing good, healing all that were oppressed of the devil;" feeding the hungry; clothing the naked; teaching and preaching the Kingdom of God. Then we can contemplate Him doing that mighty work on the cross, and, having learnt what He has done for us in the past, we can look up and see Him "crowned with glory and honour" — the present Object for our souls as the One who is living for us and soon coming for us. Good and needful for our souls to contemplate Christ in these varied glories; but they are not the theme of this Psalm. It does not present Christ doing a work for us on the cross, nor as our Object in the glory. Neither does it speak of His outward life or perfection before men. It presents the inner life lived by Christ under the eye of God when passing through this world as the perfect Man. It marks out "the path of life" through a world of death, that leads to "fulness of joy" in the presence of God.

A path leads from one place to another. It has been pointed out that there was no path in the Garden of Eden, and there will be no path in the Paradise of God. When we reach the rest that remaineth we shall need no path to leave that home of bliss, for we shall "go no more out". The path is through this fallen world where none can rest nor remain. The unbeliever treads a path that ends in death. But there is "the path of life" that leads to pleasures for evermore, that has been marked out by Jesus, Who, in taking this path has left a perfect example of the inner life lived before God that becomes His people. Good for us, then, to listen to the voice of Jesus and thus learn the blessedness of a life lived before God, and seek by grace, in our measure to follow in the path that He has marked out.

Firstly (verses 1, 2) we learn that this life is one of perfect dependence upon God as we hear the Lord say, "Preserve me, O God." As a Divine Person He could have preserved Himself, but this would have been no pattern for us. He did not preserve Himself, nor avail Himself of the aid of twelve legions of angels. He walked through this world with all its trials in entire dependence upon God, as became the position He had taken as Man. Moreover, the One on Whom He depended was One in Whom He had perfect confidence, for He can say, "In Thee do I put my trust." In human affairs we may be dependent upon one in whom we have little confidence. In God we have One on Whom we can depend by casting all our care upon Him, and can do so with perfect confidence knowing that He careth for us (1 Peter 5: 7). The apostle Paul, following the Lord's example, expresses his dependence, when he says, in the midst of all the trials he had to face, the Lord "will preserve me unto His heavenly kingdom", and shows his confidence in the Lord, when he adds "The Lord shall deliver me from every evil work" (2 Timothy 4: 18).

Further, this life of dependence on God, and confidence in God, was marked by subjection to God, for the Lord can say, "Thou art my Lord." Having taken the form of a servant, and being found in fashion as a man, "He humbled himself and became obedient" (Philippians 2: 7, 8). Coming into the world He could say, "I seek not mine own will, but the will of the Father which hath sent me": going out of the world, we hear Him say, "Not my will, but thine be done" (Hebrews 10: 9; John 5: 34; Luke 22: 42). Ever seeking the Father's will, He can say, "I do always those things that please Him" (John 8: 29). With the perfect example of the Lord before us we may well make the desire of the apostle our prayer, when he says, may God "make you perfect in every good work to do His will working in you that which is well pleasing in His sight" (Hebrews 13: 21).

Secondly (verses 3, 4), we see in the Lord Jesus, a Man whose delight was in the saints — the excellent of the earth. The benefits of His goodness — manifested in dependence, confidence and subjection — are for the saints in whom He delights. We do well to ask ourselves, as God looks down into our hearts, Who is it that He sees we delight in? We may make a fair profession before one another, and yet too often, in our hearts which God sees, we may be "having men's persons In admiration because of advantage", and thus set a higher value on riches and social position than on spirituality and the lowly graces of the One who was "meek and lowly in heart". With the Lord, His delight is in "the excellent" — those marked by the moral excellencies of God, even though they be weak, and base, and despised in the eyes of the world (1 Corinthians 1: 26-28). Good for us to heed the word that exhorts us "Have the same respect one for another, not minding high things, but going along with the lowly" (Romans 12: 16, N.T.), and thus, like the Lord, delight in "the excellent ".

Moreover, with a heart filled with fidelity to Jehovah, and delight in the saints, the Lord was wholly separate from those who were multiplying sorrows to themselves by hastening after some other object than Jehovah. Has this no warning voice for believers? We do well to remember the words with which the apostle John closes his epistle. Having reminded us that "the whole world lieth in the wicked one", he gives the warning word, "Little children keep yourselves from idols." Let us beware of allowing our hearts to be governed by any object that would come in between our souls and God.

Thirdly (verses 5, 6) in contrast to those who hasten after some worldly object for the gratification of the flesh the Lord can say, "Jehovah is the portion of mine inheritance and of my cup." The inheritance is the lasting portion of the believer to which we are going on; the cup speaks of the experience of which we taste in passing through the circumstances of life on the way to the inheritance. The Lord, as He passed through this world, looked on to the joy that was set before Him and thus experienced the sustaining grace of Jehovah amidst all the circumstances of life, however trying and sorrowful. He did not look for support and comfort from those around Him, but found His support in the unchanging love of the Father. Thus He was maintained, and could say as He passed through this world, "The lines are fallen unto me in pleasant places;" and, as He looked to the end of the path, He can add, "Yea, I have a goodly heritage."

Fourthly (verse 7), in this path of life, the Lord, as the perfect Man was counselled and instructed by Jehovah. In another passage, the Lord, speaking as the Servant, can say of Jehovah, "He wakeneth mine ear to hear as the instructed" (Isaiah 1: 4, N.T.). The Lord draws a distinction between the counsel of God and the instruction. He can say, "the LORD hath given me counsel," but "My reins also instruct Me." The counsel speaks of all that God has purposed, made known in His word. To learn the counsel of God we need to have the opened ear to hear as learners, or as those who are "instructed". For the knowledge of His counsel we need "every Scripture", which we know is "given by inspiration of God, and is profitable . . . that the man of God may be perfect . . . throughly furnished unto all good works" (2 Timothy 3: 16, 17). The reins speak of the secret thoughts that govern our practical lives. When these thoughts are formed by the counsel of God, and set free from all outward influences, as suggested by the quiet of the night seasons, we shall be instructed as to the path of life through this world. In Christ all was perfect. His thoughts were entirely governed by the word of God, and free from every influence of the world around.

Fifthly (verse 8), the word of God will ever lead to God, Himself. So Christ, as a Man on earth, can say, "I have set the LORD always before Me." Good for us when the written word leads our hearts to the living Word; when we search through all the Scriptures, not simply to gain a better acquaintance with the letter, but to seek for "the things concerning Himself". Then, indeed, Christ becomes our Object. With Christ there is no failure, for He can say, "I have set the LORD always before Me." With ourselves this may be true sometimes: who but Christ could say "always". Yet to have Christ before us as our Object is surely the secret power for treading the path of life, and the measure of our spirituality. The result of having Christ before us is blessedly set forth in the words that follow, for Christ can say, "Because He is at my right hand, I shall not be moved." Setting the Lord before us, we shall find that the Lord is with us. He cannot fail those who make Him their object. If He is with us, He will maintain us, so that, however trying the circumstances, whatever the insults and opposition we may have to meet, we shall not be moved. Alas! too often a trifling circumstance, not to mention the deliberate insults of opposers, may move us to speak and act in the flesh, only to reveal how little we have the Lord before us. The apostle Paul could say, "For me to live is Christ." Having Christ as his Object, he could also say, when faced with "bonds and afflictions", that "None of these things move me" (Philippians 1: 21; Acts 10: 23, 24).

Sixth (verses 9, 10) with Jehovah before Him as His Object, and with Him at His right hand, the Lord could tread the path of life with gladness in His heart, even though that path led through death and the grave. He went into death in the sure and certain hope that Jehovah would not leave Him in the grave. Having been through death He has destroyed its power for believers so that if we are called to pass through death we shall find that the One who has already been through death is with us. With the Psalmist, we shall be able to say, "Though I walk through the valley of the shadow of death, I will fear no evil: for Thou art with me."

Seventhly (verse 11), we learn that the path of life through this world of sorrow and trial, will lead to the presence of Jehovah, or, as the Christian can say, to the Father's house, there to find ourselves in the presence of Christ, to be with the One who was with us in the path, there to find "fulness of joy", and "pleasures for evermore". In the world around we see men abandoning themselves to "the pleasures of sin", which are but "for a season". The believer, who treads the path of life, may, indeed, meet with manifold trials, but they too, are only "for a season". But the "light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory" (2 Corinthians 4: 17, 18)

This then is the path of life, as unfolded in this beautiful Psalm, and marked out by One who has trodden the path in perfection. Let us ever remember that the life of which the Psalm speaks is the inner life lived with God. One has said, "It is important to remember that there is an inward divine life which dwells and joys in God, having nothing to do with circumstances, though enabling us to go through them" (J.N.D.).

To sum up the perfections of this life, as presented in this Psalm, we learn that it is,

(1) A life that is dependent upon God, confident in God, and subject to God;

(2) A life that delights in the saints and is separate from sinners;

(3) A life that has the LORD for its portion;

(4) A life that derives its instruction from the LORD;

(5) A life that has the LORD for its object;

(6) A life that death cannot touch;

(7) A life that leads to fulness of joy and pleasures for evermore in the presence of the LORD.

Such then is the blessedness of the inner life lived before God and with God, and without which the outward life before men, even though it may make a fair show in the flesh, will only be the form of godliness without the power. May it then be the desire of our hearts to follow in the path that the Lord has marked out for His own, and that thus living this inner life there may be found in us that which is well pleasing in the sight of God through Jesus Christ (Hebrews 13: 21).

Psalm 23

Psalm 23

"The Lord Is My Shepherd"

Hamilton Smith.

He knows His sheep;

He counts them and He calleth them by name.

He goes before;

They follow as He leads, through flood or flame.

The Twenty-third Psalm unfolds before us the blessings of one who takes his journey, through this world, with the Lord Jesus as his Shepherd.

The Psalm is closely connected with the preceding Psalm, as well as the one that follows. All three Psalms are of outstanding beauty and value, seeing that in each one Christ is the great theme. Psalm 22 presents the Lord Jesus as the Holy Victim offering Himself without spot to God, on the cross, in order to meet the holiness of God and secure His sheep. Psalm 23 presents the Lord Jesus as the Shepherd leading His sheep through a wilderness world. Psalm 24 presents the Lord Jesus as the King — the LORD of hosts — bringing His people into the kingdom glory.

The Psalm opens with the great statement, "The LORD is my Shepherd." Every believer can say, "The Lord is my Saviour"; but have we all definitely submitted to His leading, so that we can each say, "The LORD is my Shepherd"? He has told us that He is "the Shepherd"; but have we each told Him, Thou art "my Shepherd"? Have we not only accepted Him as our Saviour who has died for us to save us from our sins, but also submitted to Him as our Shepherd to lead us home through all our difficulties?

Let us think for a moment of a flock of sheep without a shepherd. They are needy, foolish, weak and timid creatures. If left to themselves to take their way through a wilderness scene, what would happen? Being hungry creatures they would soon starve; being foolish, they would wander and lose their way; being weak, they would grow weary and fall by the way; and being timid, they would flee before the wolf and be scattered.

In contrast, let us ask, What will happen if the sheep take their journey under the guidance of the shepherd? Now, if the sheep are hungry, the shepherd is there to guide them into green pastures; are they foolish, he is there to keep their wandering feet; are they weak, the shepherd is present to gently lead his sheep and carry the lambs; are they timid, he is in front to lead them through the rough valleys, and defend them from every foe.

Plainly, in a flock without the shepherd everything depends upon the sheep, and this must lead to disaster. It is equally plain, that if the shepherd goes before, and the sheep follow, it will mean a safe journey for the sheep with manifold blessing by the way.

This, indeed, is the picture that truly represents the journey of the Christian flock through this world; for does not the Lord, Himself, say that He is "the Shepherd of the sheep," that "He calleth His own sheep by name," that "He goeth before them, and the sheep follow; for they know His voice" (John 10: 2-4).

The Twenty-third Psalm sets before us this blessedness of the Shepherd going before, and the sheep following. We, alas! in our self-confidence, may at times get in front of the Shepherd; or, growing careless, we may lag far behind. But granted the two conditions — that the Shepherd leads the way, and we follow — we can count upon the support of the Shepherd in every difficulty that we have to meet.

The Psalmist touches upon seven different circumstances that we may be called to face:

1. Our daily needs.

2. Our spiritual needs.

3. Our failure and dullness of soul.

4. The shadow of death.

5. The presence of enemies.

6. The daily round.

7. The prospect of eternity.

All these things may, in varied ways and at different times, cross our paths, and, if left to face them in our own strength, will surely overwhelm us with dread and disaster. Nevertheless, with the Lord as our Shepherd, to lead the way, we can with confidence face the journey that leads to glory, in spite of the difficulties that may lie in the path.

As every blessing in the Psalm flows from the first great statement, "The LORD is my Shepherd," we may very well preface each verse with these words, "The LORD is my Shepherd."

First (v. 1), there are the daily needs of the body. How are they to be met? The Psalmist does not say, "I hold a good office, I shall not want"; or, "I have kind friends who will care for me, I shall not want"; or "I have ample means, I shall not want"; or "I have youth, and health, and abilities, I shall not want."

In all these ways, and many others, the LORD may meet our wants, but of none of these means does the Psalmist speak. He looks beyond all second causes, and providential ways, and he sees the LORD; and with the LORD going before, and he himself following, he can say, "The LORD is my Shepherd, I shall not went."

Secondly (v. 2), in the wilderness path there are not only temporal wants, but spiritual needs. For the Christian the world around is an empty wilderness. There is nothing in all its passing vanities to feed the soul. Its pastures are dry and barren; its waters, only waters of strife. If "the LORD is my Shepherd," He will lead me into His green pastures and beside the still waters.

How quickly the pleasures of this world pall, even upon its votaries. The spiritual food provided by the Shepherd is ever fresh, for He leads into the "green pastures." Moreover, the Shepherd not only feeds, but satisfies, for He makes His sheep to "lie down in green pastures." No hungry sheep would lie down in the midst of plenty. It would first feed, and when full lie down. Furthermore, the Shepherd leads beside the still waters. The waters of the stream that makes most noise, and show, are ever where the rocks are most abundant and the waters shallow. The still waters are quiet but deep. The Shepherd can calm our souls, and quench our spiritual thirst with the deep things of God far removed from the noisy and shallow strifes that occupy men, and too often distract the Christian.

Thirdly (v. 3), as we pass through this wilderness world we may fail in following the Shepherd; and, apart from actual failure, we may grow weary in the way and dull in our affections. Even so, if "the LORD is my Shepherd" "He restoreth," or "reviveth," my soul. Let us, however, remember it is "He," Himself, that "restoreth." It almost seems, at times, as if we think that when we have grown weary of our wanderings, we can restore ourselves by our efforts and in our own time. It is not so. We can wander; He alone can restore. Naomi, restored from her wandering in the land of Moab, can say, "I went out," but, she adds, "the LORD hath brought me home again." She says, as it were, "I did the going out, but the LORD did the bringing back." Blessed be His Name, He can, and He does, restore. Were it not so, the people of God on earth would be little more than a great company of backsliders.

Moreover, He does not only restore, but having restored, He leads us into "the paths of righteousness for His name's sake." Alas! how often we may even in sincerity and zeal turn aside into paths of self-will, that are inconsistent with His Name, only to prove how little, in practice, we allow the LORD to lead us as our Shepherd. The path of righteousness, in which He leads, is a "narrow way" in which there is no room for the self-confidence of the flesh, and can only be trodden as we have the LORD as our Shepherd before us. Even so an Apostle found, when with real sincerity and zeal, and yet with great self-confidence, he said, "Lord, I am ready to go with thee, both into prison, and to death."

Fourthly (v. 4), we have to face "the valley of the shadow of death." Even if we are alive and remain until the coming of the Lord, and have not personally to pass through death, yet, again and again, we have to face that dark valley as, one by one, our loved ones are taken from us. Then, in a wider sense, what is our passage through this world but a journey through the valley of the shadow of death? For, over all there sounds the toll of the passing bell.

Nevertheless, if the LORD is our Shepherd, we can say with the Psalmist, "I will fear no evil: for Thou art with me." The Lord can say, "If a man keep my saying, he shall never see death" (John 8: 51). The Lord does not say, he will not pass through it, but he shall not see it. Those who stand round the death-bed of a dying saint may indeed see death, but the one that is actually stepping down into the dark valley sees JESUS. Even so, if we have to pass that way it is only passing "through." And the journey through is very short; for is it not written, "Absent from the body . . . present with the Lord." And in that passage through the valley, not only is the Lord with us, but He is present with His rod and His staff — the rod to drive off every foe, the staff to support us in all our weakness.

Fifthly (v. 5), in this wilderness world we are surrounded by enemies that would rob us of the enjoyment of our blessings, and hinder our spiritual progress. But the LORD is our Shepherd who prepares a feast for us in the very presence of our enemies. And not only so, He prepares His people for the feast, for He anoints the head with oil, and not only fills the cup, but makes it run over. He does a great deal more for us than ever we did for Him in the days of His flesh; for, though one of the Pharisees desired Him that He would eat with him, and in wonderful grace the Lord sat down to meat in the Pharisee's house, yet, He has to say, "My head with oil thou didst not anoint."

Sixthly (v. 6), there is the daily path that we have to tread "all the days" of our lives. Each day of our life brings its ceaseless round of duties, difficulties, and circumstances, small and great. But if we follow the Shepherd we shall find that "goodness and mercy" will follow us. Were we nearer the Lord, following hard after the Shepherd, should we not with clearer vision trace His hand in the little things of the daily life, and discover therein His goodness and mercy?

Seventhly, and lastly, looking beyond the days of our life into the great eternity that stretches beyond we see that if the LORD is our Shepherd, it is, not only to lead us through the wilderness, but, at last to bring us home to "dwell in the house of the LORD for ever." For the Christian it is the Father's house; there to dwell beyond all bodily wants, with every spiritual longing met, where no failure can intrude, no hearts grow cold, no shadow of death can come, no enemy approach, but where, indeed, the cup will run over. "The days of my life" will end "in the house of the LORD for ever." In that great home gathering not one of His sheep will be missing. "Those that Thou gayest Me I have kept, and none of them is lost" (John 17: 12). Long years ago the saintly Rutherford wrote, "What think ye of His love? What of these feet that went up and down the world to seek His Father's lost sheep, pierced with nails? The eyes that were oft lift up to heaven unto God in prayer, wearied with tears? His head pierced with thorns? The face that is fairer than the sun, all maimed, and the hair pulled out of His cheeks? He took shame and gave you glory. He took the curse, and gave you the blessing, He took death, and gave you life . . . As the Chief Shepherd, He shall make an account of all His lambs, and tell His Father, these be all My sheep. I went through woods and waters, and briers, and thorns, to gather them in, and My feet were pricked and My hands and My side pierced, ere I could get a grip of them; but now here they are."

Remembering all that He has done for us in the past, when, as the Good Shepherd, He gave His life for the sheep; knowing all that He will yet do for us when He comes as the Chief Shepherd, we may look up into His face during our present wilderness journey and say,

"THE LORD IS MY SHEPHERD."

We follow in His footsteps;

What if our feet be torn?

Where He has marked the pathway

All hail the briar and thorn.

The Shepherd Psalm

The Shepherd Psalm.

Psalm 23.

Hamilton Smith.

Edification Vol. 1, 1927, page 121.

There are wonderful statements in Psalm 23, but all flow from the first great statement — the most wonderful of all — "The Lord is my Shepherd."

There are temporal needs at every turn, but "The Lord is my Shepherd"; therefore, "I shall not want" (1).

There are spiritual needs, but "The Lord is my Shepherd"; He will lead me into green pastures, and beside the still waters (2).

There may be failure, but "The Lord is my Shepherd"; He will restore my soul (3).

There may be the valley of the shadow of death to face, but "The Lord is my Shepherd"; I will fear no evil (4),

There may be enemies to meet, but "The Lord is my Shepherd"; a table will be prepared for me in the presence of mine enemies (5).

There is eternity before me, but "The Lord is my Shepherd," and, at last, He will bring me to dwell in the house of the Lord for ever ( 6).

It is one thing to say "The Lord is the Shepherd," and quite another to say "The Lord is my Shepherd." The first is a matter of knowledge; the last is a question of experience. "The Lord is my Shepherd" is the language of one who has proved the Lord in the varied circumstances of his pathway, and gladly submits to His leading.

First of all we do well to consider the Blesser. The safety, comfort, and blessing of the flock entirely depend upon the care, wisdom and devotedness of the Shepherd. Who is my Shepherd? The LORD — Jehovah. And Jehovah of the Old Testament is Jesus of the New Testament. He is the Man of the twenty-second Psalm, but also the Man of the twenty-fourth Psalm. In the twenty-second, He is the forsaken Man, in the twenty-fourth, He is the accepted Man. In the twenty-second, "His strength is dried up like a potsherd." In the twenty-fourth, He is "strong and mighty." In the twenty-second, He is "a worm and no man." In the twenty-fourth, He is "the Lord of hosts" and "the King of glory." This is the One who is "my Shepherd." One who has "descended first into the lower parts of the earth." "Who has ascended far above all heavens, that He might fill all things." He has filled every position in which a man can be found, from the utmost distance into which sin can put a man, to the highest glory which God has purposed for a man. He has trodden every step between these vast extremes, and well He knows the rough places and the solitary way. With such a Shepherd we need fear no evil, nor wonder at any blessing He bestows.

"I shall not want."

With such a Shepherd, the Psalmist argues that he cannot want. And yet, if we look at this world with its many wants, and failing supplies, it is no small thing to say, "I shall not want." But with a great Shepherd we can say great things. It has been said, "We shall not want, not because we are sheep, but because He is our Shepherd. This conclusion flows, not from what we are to Him, but from what He is to us."

"He maketh me to lie down in green pastures; He leadeth me beside the still waters."

Not only does He provide for our temporal needs, but He satisfies us with spiritual blessings. He would set me free from earthly cares to fill my soul with heavenly joys. He not only brings His sheep to green pastures — pastures of tender grass — but there He makes them lie down. No hungry sheep will lie down in green pastures: the hungry sheep will feed in the pastures of tender grass, but the satisfied sheep will lie down and rest. So our Shepherd not only provides us with spiritual nourishment, but He can fill our souls with satisfaction and rest. He that cometh unto Me, shall never hunger."

Moreover, not only does our Shepherd provide nourishment and rest, He also ministers refreshment to our souls. "He leadeth me beside the still waters." Not the running streams that dry up, but the deep, still waters of the well. In Genesis 21, we read of a poor woman wandering in the wilderness of Beersheba, the water in her bottle spent, weeping beside her dying child; suddenly she heard the angel's voice, for we read, "God opened her eyes, and she saw a well of water." In that dreary wilderness, face to face with death, God led that poor, outcast sheep beside the deep waters of quietness.

Like Israel of old, who forsook "the fountain of living waters and hewed them out cisterns, broken cisterns, that could hold no water," we, too, often seek satisfaction in earthly things, only to find that all earthly springs run dry. If only we could trust the Lord not only to save our souls, but to satisfy our hearts, He would lead us into the green pastures that never wither, and beside the still waters that never run dry.

"He restoreth my soul."

Alas! we often turn aside. And after a season of deepest spiritual blessing we are in the greatest danger. We enjoy the green pastures and the still waters and then we wander. In Matthew 26 we find the world in an uproar: chief priests, scribes and elders, plotting to kill Jesus. But in the upper-room all is quietness and peace. The Lord has been leading His weak and weary sheep into green pastures and beside still waters, as He spoke to them of the Father's home and His coming to receive them to Himself, and they close that time of sweet fellowship by singing a hymn. But immediately the Lord warns His sheep that, on that same night, all would be offended because of Him, and every one would be scattered. Singing a hymn in His company one hour, and offended and scattered the next. So we read they all "forsook Him and fled." But if they wander, He restores. Peter breaks down and denies the Lord, but he cannot restore himself. The Lord's prayer for Peter, the Lord's look upon Peter, the Lord's private interview with Peter, brought about his restoration. Says restored Naomi, "I went out," but she has to add, "The Lord hath brought me home again."

"He leadeth me in paths of righteousness for His name's sake."

We wander into paths of sin, but when He restores He leads us into paths of righteousness for His name's sake. He will lead us so to walk as to glorify His name. His name expresses what He is, it stands for all that is holy even in the sight of His enemies, for they have to own they find no fault in Him. In leading His sheep He makes good that name. He leads in paths of righteousness that accord with His name.

"Yea, though I walk through the valley of the shadow of death, I will fear no evil: for Thou art with me; Thy rod and Thy staff they comfort me."

The paths of righteousness may lead into the valley of the shadow of death. It was so with the martyrs. They suffered death rather than sin. They resisted unto blood, striving against sin. Why did the Psalmist fear no evil? He gives us four reasons to dispel our fears in the presence of death.

First, he was only going "through" the valley. We do not fear when we go into a tunnel, because we know we do not go in never more to come out. We are going "through" and on the other side is the bright sunshine. The valley indeed is dark, for over it is the shadow of death, but on the other side is the everlasting day — the morning without clouds.

Second, we must not forget it is but the "shadow" of death. When the good Shepherd took His lonely way down into the dark valley of death it was to bear the "substance" of death in all its terror, as the wages of sin. If the believer is called to go through the valley it is only the "shadow" we have to meet. The penalty of death has been paid, the sting of death is gone.

Still, sheep are poor, timid things and easily frightened, even of shadows. Well, there is a third thing to silence our fears. When the good Shepherd took the way of the valley there was no man with Him.

"Alone He bare the cross,

Alone its grief sustained."

But if we pass the way of the valley we have company, and such company — the One who has already been through death's dark flood journeys with us. Well may we say, "I will fear no evil; for THOU ART WITH ME."

But there is yet a fourth reason why we need fear no evil, for the Psalmist says, "Thy rod and Thy staff they comfort me." The rod is for defence, and the staff is for support. Does the enemy make a last attack upon the believer as he enters the valley of death? Then let not the believer fear for the Lord is there with His rod to defend His sheep, and drive off the enemy. Is the sheep fearful by reason of his weakness in the presence of death? Let him not be discouraged, for the Lord is there with His staff to support.

"Thou preparest a table before me in the presence of mine enemies; Thou anointest my head with oil; my cup runneth over."

Some of the sheep may never have to take the way of the valley, but even so, they will have enemies to face, and in the presence of the enemy the Lord can uphold His people. In spite of the enemies, yea, in the very presence of the enemies, the Lord prepares a table for His people. We have a Shepherd who can provide for, and sustain, His sheep in spite of all that man can do, so that we may boldly say, "The Lord is my Helper, and I will not fear what man can do unto me" (Heb. 13: 5, 6). But there is more, not only can He sustain me in the presence of mine enemies, but He can make me rejoice, for He anoints my head with oil — "the oil of gladness" (Ps. 45: 7). And when the heart is filled with gladness it overflows in praise, like a cup filled to overflowing.

"Surely goodness and mercy shall follow me all the days of my life: and 1 will dwell in the house of the LORD for ever."

With such a Shepherd what other conclusion can we reach? The Lord goes before, the sheep follow after, and goodness and mercy bring up the rear. How blessed that goodness and mercy should follow behind, just, indeed, where they are wanted; for there are weak sheep, and sick sheep, and lame sheep, and the weak and sickly sheep lag behind, and follow afar off, but goodness and mercy will pick them up. How do we deal with the weak and sickly sheep? Alas! too often like the shepherds of Israel, of whom the prophet had to say, "With force and with cruelty have ye ruled them" (Ezek. 34: 4); but with goodness and mercy the Lord deals with them. If we cannot count upon the tender mercies of one another, this at least we know, the goodness and mercy of the Lord will follow us all the days of our life.

And when the days of this passing life have run their course, what of the far future that stretches into eternity? The Psalmist closes with an answer of ringing certainty, "I will dwell in the house of the Lord for ever." This is the glorious end of a great beginning. For what can be greater, in this world, than to go through it with the Lord Himself for our Shepherd. And if "the Lord is my Shepherd" it must follow that not only He will lead me through this wilderness world, but He will bring me at last into the glory where He Himself is gone.

"For the path where our Saviour has gone,

Has led up to His Father and God,

To the place where He's now on the throne,

And His strength shall be ours on the road.

Till then, 'tis the path Thou hast trod,

Our delight and our comfort shall be;

We're content with Thy staff and Thy rod,

Till with Thee all Thy glory we see."

Hamilton Smith.

The Lord Our Resource

The Lord Our Resource.

Psalm 25.

Hamilton Smith.

(Extracted from Scripture Truth Vol. 42, 1965-7, pages 269-71)

The Twenty-fifth Psalm describes the experiences of a believer who is opposed by enemies that are eager to triumph over him (2); who seek to entrap his feet (15), and hate him with cruel and relentless hatred (19). He feels his desolation and is troubled in heart in the presence of the distresses by which he is surrounded (17).

In these circumstances his experiences take a three-fold form. First, he commits himself wholly to God, to be sustained and taught in the ways of God (1-7). Secondly, he comforts his soul by dwelling upon all that God is for those who fear Him (8-14). Thirdly, he spreads out before God his troubles and calls down the eye of God upon himself, his circumstances, and his enemies (15-22),

TRUST IN GOD

(Verses 1-3). The believer overcomes all his difficulties by implicit trust in the LORD. He does not, as one has said, take " the smallest step for the injury of his enemy, but he refers his case to Jehovah, and leaves it in His hands, looking for His deliverance". Committing himself to the LORD he can say, "Let me not be ashamed, let not mine enemies triumph over me". At times, in the presence of opposition and insults, we trust in ourselves, and our efforts, to avenge insults and crush opposers, only to find that we expose ourselves to shame and the triumph of our enemies. But, says the Psalmist, "Let none that wait on thee be ashamed".

(Verses 4, 5). Having found rest in committing himself, and his circumstances, to the LORD, he now desires to see Jehovah's ways; to be taught His paths, and to be led in the truth. Oftentimes, believers tend to be over-occupied with the evil ways of men, the crooked paths they tread, and the errors they teach. But God has His ways to guide the conduct of His people, His paths for their feet to tread, and His truth wherewith to instruct them. Our great concern should be to see His ways, to be taught His paths, and, not only to know the truth, but to be led in the truth. For such knowledge we shall need to be continually waiting upon God as the Psalmist can say, "On Thee do I wait all the day."

(Verses 6, 7). The thought of God's ways reminds the believer of his own ways, often so contrary to God's. This leads to the confession of sins, and to the believer casting himself upon the tender mercies and loving-kindness of the LORD.

DELIGHT IN GOD

(Verse 8) Dwelling upon God's ways and paths and truth, leads the Psalmist to delight in God. He has confessed his sins, but realising that God is "good and upright", he has confidence that He will teach even a sinner His way.

(Verse 9). If then the LORD is good and upright there must be a right condition of soul to appreciate God's ways, to walk in His paths and learn His truth. It is the meek that God will guide, and "the meek will He teach His way". How often we can miss the guidance and teaching of the LORD through our vanity and self-importance, but the acknowledgement of sin, and the realisation of the goodness of God leads to a spirit of meekness which gets the guidance of the LORD, and light as to His way with a right judgment as to good and evil.

(Verse 10). Moreover, every step we take in the paths of the LORD will be marked by mercy, and according to truth, for those who obey the word-that "keep His covenant and His testimonies".

(Verse 11). Realising the mercy and truth of the LORD the soul can be thoroughly open with God. It does not seek to excuse or minimise its sins; on the contrary, it can say, "Pardon mine iniquity for it is great". The flesh would seek to excuse sin and say, "Pardon mine iniquity for it is small". Only the knowledge that there is grace to meet all the sin, will enable us to own the greatness of our sin. It was the exceeding abundance of the grace that met Paul that enabled him to own that he was the chief of sinners (1 Timothy 1: 14, 15).

(Verses 12-14). The acknowledgement of sin and the realisation of the goodness of God, not only leads to meekness, but to the fear of God. A God-fearing man is one who walks in the conscious sense of being in the presence of God, and who owns his responsibility to God. Such will not only have moral discernment between right and wrong, but will discern the path that God marks out for His people in the midst of the surrounding darkness and confusion. The secret of the LORD is with them that fear Him. He gives such to know His mind. They will see clearly that God has promised blessing for His people which will surely be fulfilled however difficult the day and however great the confusion and opposition.

Thus we learn that the condition of soul that is needed to see God's way, to be taught His paths, and to be led in His truth will be found in the one who confesses his sin (8); who is marked by meekness (9); who obeys the word (10), and who walks in the fear of the LORD (12). The flesh is in us and, unless judged and refused, will lead us to justify ourselves rather than confess our sins; will lead to self-importance and self-assertion rather than meekness; will act in self-will rather than obey the word, and has no fear of God.

ALL UNDER THE EYE OF GOD

(Verses 15-18). From the midst of all his trials the believer looks to God and trusts in the One who is above all. He can say, "Mine eyes are ever toward the LORD". Looking up to the LORD he asks the LORD to look down upon his afflictions, the troubles of his heart and his . . . distressing circumstances.

(Verse 19). Further he asks the LORD to consider his enemies and their cruel hatred. He does not ask the LORD to judge them. To call down judgment upon our enemies may also call down the chastening rod upon ourselves. Far better to spread all before the LORD, and leave the LORD to act according to His perfect wisdom. In this spirit the Apostles acted. In New Testament days, when in the presence of their enemies, they did not invoke the judgment of the LORD, but simply brought their trial before the LORD. "Now Lord, behold their threatenings."

(Verses 20-22). Realising that everything in himself, his circumstances, and his enemies is under the eye of the LORD, he can quietly leave everything with the LORD, trusting in Him to keep his soul, while waiting the time when the LORD will redeem His people from all their troubles.

"Bless the Lord at All Times."

"Bless the Lord at All Times."

Psalm 34.

Hamilton Smith.

(Extracted from Scripture Truth Vol. 43, 1968, pages 23-4.)

(Verse 1). The thirty-fourth Psalm presents the experience by which a godly man learnt to bless the LORD at all times. It is easy to bless the Lord sometimes, when circumstances are favourable, but only faith, that that has proved His goodness and faithfulness, can bless the Lord at all times. Thus lifted above all circumstances the Lord is praised "continually."

(Verse 2). This spirit, that can praise the Lord at all times, will only be found in one who has unshaken confidence in the Lord. So the Psalmist can say, "My soul shall make her boast in the Lord." Wealth, social position, human ability, may fail us; but the Lord can be trusted at all times. Moreover, to glory in the Lord is to take ground on which all the saints can be together. At once, therefore, we read, "the humble shall hear thereof and be glad." An ignorant and unlearned man, like Peter, and a well-born and learned man, like Paul, find themselves on common ground, and on the highest ground, when both can say, "My soul shall make her boast in the Lord." To boast in poverty or ignorance would be mere affectation; to boast in wealth or learning would be mere vanity. It was not Peter that said he was "unlearned and ignorant"; nor was it Paul who said he had " much learning." Others said these things of these believers. Forgetting the things that are behind, they could say, "He that glorieth, let him glory in the Lord," and, so doing they found themselves together on common ground and are both taken up by the Lord for the highest form of service as Apostles.

(Verse 3.) It is this lowly spirit, that glories only in the Lord, that draws the saints together. So at once the Psalmist adds, "Oh magnify the Lord with me, and let us exalt His name together." The believer who boasts in his wealth, or intellect, or birth, is seeking to magnify himself, and in that measure divides the Lord's people. How often division amongst the people of God can be traced to vainglory that seeks to magnify self. The disciples of the Lord fell out by the way through disputing among themselves as to who should be the greatest (Mark 34).

We thus learn that the humble spirit, that blesses the at all times, boasts only in the Lord, and exalts His name, will draw the saints to one another with the Lord as their gathering centre and bond of fellowship

(Verses 4-7). Having presented the great theme of the Psalm in the first three verses, the Psalmist passes on to give the experience by which he learnt to bless the Lord at all times, and exalt His Name. This god-fearing man found himself in circumstances which filled him with foreboding fears (4); his way seemed dark (5); and troubles accumulated (6). Difficulties and wrongs pressed upon him. He was opposed by those whose hearts were filled with enmity (21), whose tongues spoke evil, and who sought to cover their evil with guile (13).

In these difficult circumstances he did not rise up in a spirit of pride and anger, and strive with his opponents. He did not seek to avenge himself, but, he says, "I sought the Lord." He confides all his exercises to the Lord, and spreads out his trials before Him.

He then tells us the result, for, he says, "The Lord delivered me from all my fears." The Lord gave him light for his path, and saved him out of "all his troubles." Moreover, he found that, though opposed by man, he was guarded by unseen angelic power. If then the Lord delivers this lowly man from "all" his fears, and "all" his troubles, he may well bless the Lord at "all times."

(Verses 8-10) . Having experienced the goodness of the Lord the Psalmist calls his brethren to "taste and see that the Lord is good," and thus realise the blessedness of the man that trusts in the Lord, and walks in His fear. Such will find, in a world like this, that they may have many needs, but they will not want. The Psalmist had sought the Lord and had been blest; now he can say to others, "they that seek the Lord shall not want any good."

(Verses 11-14). In the verses that follow there is set before us the path of quietness and peace through a restless and hostile world. Would we find "life" in the midst of a world of death, and "see good" though passing through a world of evil, then let us so walk in the fear of God that we keep our tongues from the evil that would slander or injure others, and our lips from speaking guile in the attempt to excuse ourselves. Let us depart from evil and do good, and, instead of striving with our opponents, let us seek peace and pursue it.

(Verses 15-18). So walking we shall find that the eyes of the Lord are upon us and His ears are open to our cry. He is against them that do evil, but delivers the righteous out of all their troubles, and is nigh unto them of a broken heart and a contrite spirit. If our hearts are broken by all that is around, and our spirits contrite by reason of what we find in ourselves, we shall discover that it is still true that "the Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit."

(Verses 19, 20). Nevertheless, though there is a path of "life" and "good" for the godly, it is ever true that, in an evil world, the righteous will suffer. "Many are the afflictions of the righteous," but in their afflictions they will have the watchful care of the Lord. He delivers; He keeps His people from harm, for not one of their bones is broken. He will deal with all the wicked. He redeems the souls of His servants, and none that trust in Him will be left desolate. Thus learning the grace of the Lord in the midst of afflictions the soul may well say, "I WILL BLESS THE LORD AT ALL TIMES."

Comfort in Trial and Help in Trouble

Comfort in Trial and Help in Trouble.

Psalms 36 and 46.

Hamilton Smith.

(Extracted from Scripture Truth Vol. 43, 1968, pages 33-7)

It is impossible for a god-fearing man to pass through an evil world without meeting trials and afflictions. The devil seeks to engross the believer with the trials, to bring in distance between the soul and God. Faith uses the trial as an occasion for turning to God, and thus, not only triumphs over the enemy, but, gets blessing in and through the trial. In Psalm 36 we have the experience of one who is faced with severe trial, but in turning to God finds deep comfort and great blessing in the trial.

(Vv. 1 - 4). The first four verses describe the trial. The servant of God is faced with an enemy who acts in such an evil way that it is evident he has no conscience toward God — "there is no fear of God before his eyes."

Moreover, his enemy is so blinded by his own vanity that, even when his iniquity is thoroughly exposed and found to be hateful, he flatters himself that he is in the right.

Further, in his effort to prove himself right he falls back on guile and, with words of deceit, seeks to cover his iniquity. In malice he devises mischief, and is so lost to a true sense of right and wrong that he ceases to abhor evil.

Thus the godly man is faced with a conscienceless opponent, whose vanity will admit no wrong, who uses guile in his effort to cover his evil and who is in fact a malicious mischief-maker.

(Vv. 5 - 7). In the presence of this great trial the god-fearing man does not take the smallest step to injure his enemy, or call down vengeance upon him. He finds consolation in turning to the Lord, and counting upon His mercy and faithfulness.

God's mercy can shelter from all the malice of man, and His faithfulness will deal with all the evil. There is, then, no need for the god-fearing man to take up his own cause; his part is simply to commit himself to God, and leave all in His hands.

God's mercy is in the heavens, and His faithfulness reaches unto the clouds. Both are out of reach of the malicious devices of the wicked. Trusting God, and spreading out all our trials before Him, we shall find shelter from the malice of men under the shadow of His wings.

(Vv. 8, 9). Having found comfort and rest in the midst of trial, the soul is set free to enjoy the positive blessings that God has for His people. He learns that those who put their trust in God, not only find shelter under the shadow of God's wings, but that they will be abundantly satisfied with the fatness of God's house. There are joys and pleasures that belong to the dwelling place of God, whatever form that house may take in the different dispensations. In God's house, man, and his malice, are forgotten, and everything speaks of God and His glory; so, in another Psalm, we read, "In His temple doth every one speak of His glory" (Psalm 29: 9). For the Christian the Father's house is where Christ has gone, that home on which no shadow of death will ever come, where nothing that defiles can enter, where love and holiness fill the scene. It is our privilege to find our joy and satisfaction in looking on to the fulness of blessing in the Father's house where we shall be holy and without blame before God in love.

Moreover, if God gives us to feed on the fatness of His house, He also gives us to drink of the river of His pleasures. Does not this figure of speech speak of the eternal counsels of God Settled before the foundation of the world, which no evil of man, nor failure of the saints, can touch? Through all dispensations, God, in spite of all the power of the enemy and the evil of men, is carrying out his pleasure to have a people for His own glory, by Christ Jesus, throughout all ages world without end. This river of God's pleasure flows from eternity to eternity, and our souls are given to drink of its blessedness as we pass through time.

Furthermore, with God is "the fountain of life." Life is the enjoyment of the relationships in which God has set the believer with Himself — the living enjoyment of His favour. God, Himself, is the source of this life, and it is our happy portion to live the life by walking in communion with God in the enjoyment of this favour.

Finally, the Psalmist says, "In thy light we shall see light." Amidst the difficulties of this world the way may often seem dark, but God gives us light, and in His light we shall find light for every step of the path.

Thus, the godly man having committed himself, and his trials, to God finds shelter under the shadow of God's wings; satisfaction in the fatness of God's house; refreshment in the river of God's pleasure; favour and joy in the fountain of life, and light in the midst of the prevailing darkness.

(Vv. 10 - 12). In the enjoyment of these blessings the soul again expresses its confidence in the loving-kindness and righteousness of God. Those that know God and walk uprightly, can count upon God to uphold them, while the proud and the wicked will finally fall to rise no more.

Two truths of great practical importance, for believers of every dispensation, are brought before us in Psalm 46. In the presence of the upheavals and conflicts of a godless world, we are reminded, first, that God is "a very present help in trouble." Secondly, in order to realise, and obtain, the present help of God, our part is to "be still" and know that God is God (Verses 1 and 10). Only faith can enter into these truths. Flesh can lean upon an arm of flesh; but flesh can neither trust in God, nor "be still" and wait for God to act.

Verse 1 presents the great theme of the Psalm — God, our refuge, strength, and present help in trouble.

Verses 2 and 3 the trouble and confusion of the world through which we are passing.

Verses 4 to 11, the means whereby God sustains the faith of His people so that they are enabled to "be still" and prove God to be "a very present help."

(V. 1). We do well to notice the little word "our" in the opening verse. It is true that God is a refuge; but believers can say, "God is our refuge." The world has those to whom it looks for protection, and guidance, in the time of trouble. Believers have in God their refuge from the storms and distresses of life. Moreover, God is our "strength" in weakness, and "a very present help in trouble." The better and more exact translation is, "a help in distresses very readily found."

To realise, however, that God is "a very present help," calls for the exercise of faith, for His present help is not always immediately apparent. Sometimes we have to wait for the manifestation of His present help. Our natural tendency is to endeavour to extricate ourselves from trouble by our own efforts, and God may, for our blessing, keep us waiting until we have learnt that we are utterly without strength to meet the trial, and there is nothing left for us but to "be still" and learn that God is God.

Was it not thus, in the gospel day, that the Lord dealt with Martha and Mary when faced with the sickness of their brother? They were in sore trouble, and in their distress the Lord was their refuge. They rightly turned to Him and spread out their trouble before Him. They said, " He whom Thou lovest is sick." The Lord was indeed "a present help," though His help was not immediately forthcoming. Having received the urgent appeal of the sisters, we read that " He abode two days still in the same place where He was." Apparently He was doing nothing. He waited until death closed all hope in human efforts, and there was nothing left for the two sisters but to "be still" and learn that God is God.

This was indeed a trial of faith. Martha's faith was not equal to sitting "still," for we read that "Martha, as soon as she heard that Jesus was coming, went and met Him; but Mary sat still in the house."

Then we see how graciously the Lord revealed Himself to Martha as "a very present help" in trouble. Martha said, " I know that he shall rise again. . . at the last day." The Lord replied, "I am the resurrection." Then Martha's thoughts travel back to what had been counselled in times past as to the Lord, for she said, "Thou art the Christ, the Son of God, which should come into the world." Her faith believed the great things the Lord will do in a day to come, and she believed in the Lord as connected with all the counsels of God in times past, but her faith was not strong enough to "be still" and believe in the Lord as the great "I am" — the present help in trouble.

Have we not to confess that, too often, this is our difficulty. We can believe in the power of God put forth in times past, and that His power will be manifest in days to come, but we are slow to believe that God is so truly "a very present help" that, when there is no duty to be fulfilled, we can "be still" and wait for His help to loe made manifest.

(Vv. 2, 3). The second and third verses describe the trouble that necessitate a "refuge," requires strength, and calls for "present help". The world, in which the godly man finds himself, is in turmoil and upheaval. The waters roar, and the mountains shake with the swelling/hereof. Often in Scripture the sea, in its restlessness, is used as a symbol of the nations in a state of turmoil (Isa. 5: 30). To-day, can we not hear the roar of the waves as, in every part of the world we see the nations in a state of upheaval, revolution, and conflict? As a result, ancient constitutions that have existed for centuries, and established forms of government that seemed as stable as the mountains, are being overthrown by the rising violence, and increasing corruption of men. Little wonder that men's hearts are "failing them for fear and for looking after those things which are coming on the earth" (Luke 21: 26). But, says the Psalmist, "Therefore will not we fear" for "God is our refuge and strength, a very present help in trouble."

What then is the secret that strengthens the people of God to pass through the terrifying conditions of the world without "fear"; that, in the presence of change and upheaval, enables them to "be still", and realise that God is "a very present help in trouble"?

(Vv. 4-6). First, God sustains the faith of His people by unfolding to them the secret of His purpose. In this passage the purpose of God is brought before us in the river and the city of God: "There is a river, the streams whereof shall make glad the city of God."

Through all time, with its changes, upheavals, and conflicts, there flows the river of God's pleasure. No power of the enemy, no violence and corruption of men, no failure of the saints, can thwart God in carrying out His deep eternal counsels. Dispensations come and go: empires rise and fall; every testimony that God commits to the responsibility of men breaks down in their hands. But, over all, and through all, God is carrying out His purpose for the glory of Christ and the blessing of His people, earthly and heavenly.

Secondly, all the blessing that God has purposed for Christ and His people centres in the city of God. The Psalmist looks beyond the desolations of the actual Jerusalem of his day, and, looking by faith into the future, He sees the city according to the counsels of God. There rises before his vision a city of gladness, a "holy place", a city that "shall not be moved", with God dwelling "in the midst of her". So, too, in the presence of all the turmoil and confusion, in the world by which we are surrounded, and the corruptions of Christendom, the believer walks in the light of the heavenly city. We see "the New Jerusalem" —  a city of gladness where all tears will be wiped away, where there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain. We see, too, that it is a holy city into which nothing that defiles will ever enter; we see that it will not be moved, for it is a city that hath foundations. Above all, we see that "God is in the midst of her", for we read "the throne of God and of the Lamb shall be in it." Thus our faith is sustained by the river of God's pleasure, and "the city which hath foundations, whose builder and maker is God" (Heb. 11: 10).

Thirdly, the Psalmist sees that though the nations may rage against God's city, yet "God shall help her, and that right early." There is a better, and more beautiful translation that reads, "God shall help her at the dawn of the morning " (N.Tn.). So, again, our privilege is to "look beyond the long dark night and hail the coming day." On every hand we see the nations raging, the kingdoms of the earth being overthrown — the waters roar and are troubled, and the mountains shake; but, even as the Psalmist could say, "He uttered His voice, the earth melted," so we wait to hear the voice of the Lord when He shall say "Arise, my love, my fair one, and come away." Then indeed "the dawn of the morning'' will come, the day will break " and the shadows flee away."

(V. 7). Fourthly, amidst the deepening shadows of the night, until the dawn of the morning, we can say with the Psalmist, "The LORD of hosts is with us; The God of Jacob is our refuge." The LORD with all power at His disposal, and the God of grace that can take up and bless a poor failing man like Jacob, is with us, and our refuge. When the day dawns we shall be with Christ in the glory of that day; in the meantime He is with us as we pass through the sorrows of the night. He "died for us that, whether we wake or sleep, we should live together with Him." Seeing " He hath said, I will never leave thee nor forsake thee, . . . we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me" (Heb. 13: 5, 6).

(Vv. 8, 9). Fifthly, the Psalmist sees that in due time God, Himself, will deal in judgment with all the evils of the world; and after the "desolations" of judgment, He will bring in the blessings of the reign of Christ, when wars will cease unto the end of the earth. Men, by their own efforts and wisdom, through leagues, and pacts, and conferences, are seeking to bring about universal peace and introduce a millennium of prosperity without God and without Christ. The Christian, who sees that his blessing is bound up with the city of God, and who knows that God will deal with the evil of this world, refuses to be linked up with man's futile efforts to end the world's unrest.

Thus, that we may be delivered from all fear, in the presence of so much that would make the natural heart tremble, we are instructed in the secret purpose of God that cannot fail. We see by faith the city of God shining before us in all its glory and beauty; we wait for the dawn of the day; and, in the meantime, we have the Lord with us to deliver us from every fear, a refuge from every storm. Furthermore, we know that in due time God will judge the wickedness of men and bring in universal peace.

(Vv. 10, 11). Only as these great truths are held in living faith in our souls shall we be able to " Be still " in the presence of the world's unrest, even as the Lord, Himself, could sleep in the storm. Our danger is that, in the presence of the increasing evils of the world, we may get over occupied with events and lose sight of the city of God, and thus be tempted to join with men in their efforts to combat the evil. To act thus is to leave God out and seek to meet the evil by human wisdom and human power. If such efforts had any measure of success it would only lead to the exaltation of men. Our part is to "be still" and wait for God to act for His own glory, for God has said, "I will be exalted among the heathen, I will be exalted in the earth."

Only as we are "still," shall we be kept in the blessed realisation that the Lord is "with us," "our refuge and strength, a very present help in trouble."

"The Secret Place of the Most High."

"The Secret Place of the Most High."

Psalm 91.

Hamilton Smith.

(Extracted from Scripture Truth Vol. 43, 1968, pages 57-60)

To enter into the blessedness of this beautiful Psalm, it is important to notice its structure. The first verse gives us the theme of the Psalm — the blessing of One who dwells in the secret place of the Most High.

In the second verse we hear the voice of Jesus, taking this place of secret communion with God. This we know from Hebrews 2: 13, where the Apostle Paul quotes the words "In Him will I trust," as being the words of Christ.

Then from verses 3 to 8, have we not the testimony of the Holy Spirit to the blessedness of the One who dwells in the secret place?

In the following verses, 9 to 13, we hear the voice of a godly man, — one who can speak of the LORD as "my refuge" bearing his witness to the blessedness of Jesus.

Finally, in verses 14 to 16, the Psalm closes with the witness borne by Jehovah to the blessings that form the portion of the One who sets his love on God and dwells in the secret place.

(Vv. 1, 2) What then are we to understand by "dwelling in the secret place," to which such blessing is attached, as witnessed by every voice in the Psalm? To use our New Testament language, does it not speak of the inner life of secret communion lived with Divine Persons? Is it not this life to which the Lord's words refer when He says, "If I wash thee not thou hast no part with Me;" and again when He says, "Abide in Me"? Does not the apostle John bring before us this secret life, when he writes, "Our fellowship is with the Father, and with His Son Jesus Christ"? (John 13: 8, John 15: 4-7, 1 John 1: 3). To have part with Christ, and abide in Him, is to live in communion with Him where He is. To live such a life is to dwell "in the secret place."

It is not the outer life lived before men of which the Psalm speaks, but the inner life lived in secret before God. Further, it is not occasional communion of which the Psalm speaks, but rather the constant experience of the soul, for it speaks of one that "dwelleth in the secret place." We know that there has been only one Man who lived this life of unbroken communion with God — the Man (Christ Jesus, Who, when on earth, could speak of Himself as "the Son of Man which is in heaven" (John 3: 13). He walked on earth but lived in heaven. While, the experience of the Psalm is only fully realised in Christ, it, none the less, presents a perfect example for the believer.

All the outward life of Christ on earth, marked by perfect obedience to the Father; grace to sinners; faithfulness in testimony, holiness in walk, combined with meekness, lowliness, gentleness and love, was the outcome of the inner life lived in communion with the Father. With the most spiritual saint such a life will only be in measure, with Him it was lived in absolute perfection. Have we not to own that, too often, we may have been very careful of our outward lives before men, but careless of the secret life known only to God. Has not all the ruin of the church in responsibility been traced back, by the Lord, Himself, to failure in living this inner life? In the church at Ephesus, while there was much that the Lord approves in their outward zeal and refusal of gross evil, yet He has to say, "Thou art fallen." This fall is traced back to loss of first love. They had broken down in living the secret life of communion with Christ.

In the promises to the overcomer in the midst of the church's ruin, Christ is presented both as the Tree of Life in the paradise of God, and as the Hidden Manna. As the Tree of Life we have Christ brought before us in the home above — the Man in the glory — as the Object of our souls. As the Hidden Manna we think of Christ in His path on earth  - the lowly Man as our Example. Does not the apostle present Christ as the Tree of Life when he says, "Looking steadfastly on Jesus" Who "is set down at the right hand of the throne of God"? Then, immediately, he reminds us of Christ as the Hidden Manna, when he says, "Consider Him that endured the contradiction of sinners against Himself" (Heb. 12: 2-3 N.Tn.).

In this Psalm we are invited to consider Christ as the Hidden Manna — the One who passed through this world as a stranger, amidst trials and dangers, in unbroken communion with God, and thus found in God His "refuge" and "fortress" — a refuge from every storm, and His defence from every enemy.

(Vv. 3-8) Passing on to consider the blessings of the One that walked in secret communion with God, as unfolded by the Spirit, we learn:-

Firstly, that such will be delivered "from the snare of the fowler, and from the destructive pestilence" (N.Tn.). Does not a snare represent evil hidden under a fair exterior? The apostle Paul warns us against being beguiled with "enticing words''' (Col. 2: 4), and tells us that in the professing Christian circle some will be caught "in the snare of the devil" (2 Timothy 2: 26). Again the apostle Peter warns us that among the saints there will be found those "who privily shall bring in destructive heresies" (2 Peter 2: 1 N.Tn). Was it not a "snare" the Lord had to meet when wicked men sought "to catch Him in his words," by approaching Him with flattery, saying, "Master, we know that thou art true, and caress for no man. . . but teaches" the way of God in truth"? Was it not a "destructive pestilence" He had to meet when the Sadducees sought to argue there is "no resurrection"? In keeping with the secret life set before us in this Psalm, the apostle Peter sets before us the secret life of "godliness" as the way of deliverance from snares and destructive pestilences (see 2 Peter 1: 3, 2 Peter 3: 11). We may think we can escape snares and be preserved from heresies by our own intelligence and knowledge of the truth. But whatever our knowledge and gifts, unless we are in secret communion — abiding in Christ — there is no snare into which we cannot fall. The Corinthian saints found that though they had all knowledge, it was not sufficient to preserve them from the destructive heresy which denied the resurrection.

Secondly, the one walking in secret communion will be kept from every assault of the enemy by the word of God. Of such it can be said, "His truth shall be thy shield and buckler." Was it not so with the Lord when He met every temptation of Satan with the words, "It is written"? The Lord can say, in the words of another Psalm, "By the word of thy lips I have kept me from the paths of the destroyer" (Ps. 17: 4). Let us beware of seeking to meet the attacks of the devil by human argument. Error can only be met by truth. But to rightly use the truth we need to be living in secret communion.

Thirdly, of the one living this life of secret communion, it can be said, "Thou shalt not be afraid." We live in a world of terrors by night, and dangers by day. A world in which there is lurking evil and wasting destruction. Though we may have to face these things on every side — as the word says, "at thy side," and "at thy right hand," yet, if walking in secret communion we shall "not be afraid." We shall be preserved in the trial, and in due course see the governmental judgment of God upon the wicked.

(Vv. 9-13) Furthermore we are reminded, by the witness borne by a godly man, that the One who dwells in the secret place of communion — Who makes "the LORD . . . even the Most High" His "habitation," will pass through the world under the escort of angelic beings, and overcome every wicked spirit. At every stage of the pathway of the Lord we are permitted to see the attendant angels. An angel announced His birth to simple shepherds, and a multitude of the heavenly host united to tell His praise (Luke 2: 8-14). In the wilderness, when tempted by Satan, "the angels ministered unto Him" (Mark 1: 13). In the agony of Gethsemane "there appeared an angel unto Him from heaven strengthening Him" (Luke 22: 43). At His grave the angel of the Lord was on guard (Matt. 28: 2). And in that last scene that closed His path on earth, when He was taken up to heaven, two angels were standing by (Acts 1: 10). Moreover, of the Lord's people it is still true that the angels are sent forth to minister for those who shall be heirs of salvation. But may we not say, it is the one who follows the Lord's example, and walks in secret communion with Christ that will have the consciousness of divine protection and overcome the power of the devil whether it be in his might as a roaring "lion" seeking whom he may devour (1 Peter 5: 9); or in subtle craft as the serpent (2 Corinthians 11: 3); or as the persecuting dragon (Revelation 12: 3)? We thus learn by the perfect example of Christ that, if walking through this world with all its dangers and terrors, in constant communion with God, earthly evils will not overcome us, Heavenly hosts will wait upon us, and Hell's forces be subdued beneath us.

(Vv. 14-16) Finally, we are privileged to hear the witness of God, Himself, to the blessedness of the One who walked through this world in a life of unbroken communion flowing from love to God. In Christ God has at last found a Man in wilderness circumstances of Whom He can say, "He hath set his love upon Me"; "He hath known my Name"; "He shall call upon Me." In this perfect Man, God can find all His delight, and to His perfections God can give a perfect answer, as He says "I will" bless Him. When God says "I will," who can gainsay? So we hear God saying of Christ:-

"I will deliver Him" from every snare;

"I will set Him on high," above every power;

"I will answer Him," when He calls upon Me;

"I will be with Him," in trouble;

"I will deliver Him, and honour Him;

I will satisfy Him with length of days in glory

I will "show Him my salvation" in the coming kingdom.

When once His word is passed,

When He hath said "I will":

That thing shall come at last,

God keeps His promise still.

Such then is the blessedness that flows from "dwelling in the secret place" and thus living the inner life of communion. If, in any measure we are to fallow the perfect example of the Lord, as set forth in this Psalm, we must be ready to put our feet into His hands that everything in our thoughts and words, walk and ways, that would hinder communion may be judged and dealt with by the washing of water of the word.

May we hear His voice as He says "Abide in Me," and respond in the words of the disciples who said, "Abide with us: for it is toward evening, and the day is far spent." Opening the door of our hearts to Him, shall we not know something of the blessedness of His words, when He says, "If any man hear my voice, and open the door, I will come in to him, and sup with him, and he with Me" (Revelation 3. 20). Will this not lead to the blessedness of dwelling in the secret place?

The Comforts of the Lord

The Comforts of the Lord.

Psalm 94: 19.

Hamilton Smith

(Extracted from Scripture Truth Vol. 43, 1969, pages 74-6.)

The Ninety-fourth Psalm very blessedly sets forth the way in which a godly man can experience the comforts of God in the midst of suffering, and find "rest from the days of adversity " (Verses 13, 19).

The suffering, of which the Psalmist speaks, arises from living a godly life in the midst of a godless world, — a world in which for the time being "the wicked triumph" (3), in which they "speak hard things" against God and His people (4); in which they exalt themselves (4), crush God's people, and afflict God's heritage (5), act with violence towards the defenceless (6), and defy God (7).

The circumstances in which the Christian finds himself may be very different to those of the Psalmist, but the comfort and instruction of the Psalm still applies, for it ever remains true that "all that will live godly in Christ Jesus shall suffer persecution" (2 Tim. 3: 12). Moreover, we may find that the most painful form of suffering will come from the professing people of God. So the Apostle found when, on account of his pious life, he was deserted by all in Asia, opposed by false teachers, and insulted by malicious individuals (2 Tim. 1: 15: 2 Tim. 2: 25, 2 Tim. 4: 14).

Nevertheless, whether in the day of the Psalmist, or in the last days of Christendom, the one who seeks to walk in obedience to God will find that the time of suffering becomes a season of blessing. If, however, we are to obtain the blessing in the time of suffering, we must, in the first place, give up all thought of taking our case into our own hands and seeking to revenge ourselves upon those who unjustly oppose and abuse us. Whatever the suffering, the believer is to refrain from taking vengeance. When reviled the flesh is ever ready to revile again, and when suffering unjustly it is ready to threaten, and would delight in taking vengeance upon all who oppose and insult us with their hard speeches. But the godly are not to render evil for evil, or railing for railing. The LORD cannot trust the believer to deal with those who oppose. Vengeance belongeth to the LORD (Verse 1).

Are we then, as believers, helpless and resourceless in the presence of those who "speak hard things" against others, while boasting in themselves (v. 4). So far from being helpless the Psalm shows that we have the greatest possible resource. The LORD, Himself, is the resource of the godly. Faith falls back on the great fact that nothing escapes the LORD. He hears the hard speeches: He sees every wrong act; He knows every secret motive. "He that planted the ear, shall He not hear? He that formed the eye, shall He not see?" "He that teacheth man knowledge, shall He not know?" (Vv. 8-11).

The maliciously disposed may speak hard things about the godly, and stander them in secret, but the LORD hears, the LORD sees, the LORD knows.

Moreover, in making the trial an occasion of turning to the LORD, the believer will find great blessing. He will learn that all the trials and sufferings that come upon us are permitted of the LORD, and are part of His chastening. Receiving blessing through the chastening, he will be able to say "Blessed is the man whom thou chasteness, O LORD, and teachest him out of thy law" (v. 12).

The devil would seek to occupy our thoughts with the trial to bring in distance between our souls and the LORD. He would seek to engross our minds with the hard speeches and unjust acts of our opposers and thus lead us to "fret," and. "grieve," and complain in bitterness of soul, like Hannah of old (1 Samuel 1: 6, 8, 10). Faith, making the trial an occasion of turning to the LORD, not only triumphs over the devil, but, gets blessing out of the trial.

Turning to the LORD, our opposers and their hard speeches cease to engross our thoughts and, alone with the LORD, we learn that He is allowing the trial for our blessing. Thus we keep the LORD between ourselves and the trial, instead of allowing the trial to come between ourselves and the LORD.

We learn that if the LORD allows men to "speak hard things" and act maliciously towards us, He will use the trial to correct much in our thoughts, and words, and ways, that He sees to be inconsistent with Himself. He does not chasten willingly; He sees there is a needs be for the trial. Thereby we discover the unsuspected evil of our own hearts, that we may judge the flesh, and say with Job, "I abhor myself." It is one thing to admit the truth of the doctrine that in the flesh there is no good thing; it is quite another to learn this truth experimentally in the presence of God.

Further, looking beyond the immediate trial, and seeing the LORD'S hand dealing with us for our blessing, will lead to rest and calmness of soul. Instead of fretting and bitterness of soul, we shall find "rest from the days of adversity." (v. 13). Even so, Hannah found in her sore trial, when she turned to the LORD, "poured out her soul before the LORD," and was "no more sad." Her circumstances were not changed, but she was changed, for, by pouring out her soul before the LORD, she passed from bitterness of soul to rest of soul (1 Samuel 1: 15, 18).

Moreover, in the loving chastening of the LORD, we not only learn to detect and judge the evil of our own hearts, but, we also discover the goodness and grace of the LORD'S heart. Thus, in the portion of the Psalm that follows, verses 14 to 20, the godly man is occupied with the LORD and all that He is on behalf of His own.

First, he realises that though the LORD may chasten, He "will not cast off His people, neither will He forsake His heritage" (14). So the Apostle, in his day, can remind believers that the Lord has said, "I will never leave thee, nor forsake thee" (Hebrews 13: 5)

Secondly, he finds that the LORD is his helper. If I am not to take vengeance upon my enemies, "Who will rise up for me against the evil doers? or Who will stand up for me against the workers of iniquity?" Experience answers these questions, for, says the Psalmist, "Unless the LORD had been my help, my soul had almost dwelt in silence." So again, the Apostle, realising that the Lord will never forsake the godly man, can boldly say, "The Lord is my helper, and I will not fear" (Hebrews 13: 6).

Thirdly, the godly man finds that he not only requires help because of his enemies, but, he needs to be held because of his own weakness. So he can say, "When I said, my foot slippeth; thy mercy, O LORD held me up" (v. 18).

Thus the Psalmist, very blessedly realises in trial that the LORD will not forsake us, the LORD is our help, and the LORD will hold us up. So too the prophet Isaiah links these three things together when he says, "Fear thou not; for I am with thee: . . . I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness" (Isaiah 41: 10-13).

Bringing then our sufferings to the LORD we not only obtain "rest from the days of adversity" but we find the "comforts of the LORD." We learn that He is with us, to help us in all our sufferings, and hold us in all our weakness. Thus the "anxious thoughts," which would distract the soul, give place,to the comforts of the LORD that delight the soul (v. 19 N.Tn).

With the LORD before his soul as an Object, and the comforts of the LORD filling the soul, the wicked are no longer feared. As the Apostle can say, at a later day, "In nothing terrified by your adversaries" (Phil. 1: 28). They may "gather themselves together against the soul of the righteous," but the LORD is his "defence" against every assault of the enemy; and his "refuge" in every storm. Never will the LORD cast off His people, though, in due time, He will cut off the wicked. (Vv. 20-23).

The Song of Songs

The Song of Songs.

A Brief Exposition of the Song of Solomon

Hamilton Smith.

Contents.

Introduction

Canticle 1 (Cant. 1: 2-2: 7): The assurance of love..

Canticle 2 (Cant. 2: 8-3: 5): The awakening of love.

Canticle 3 (Cant. 3: 6-5: 1): The communion of love.

Canticle 4 (Cant. 5: 2-6: 12): The restoration of love.

Canticle 5 (Cant. 6: 13-8: 4): The witness of love.

Canticle 6 (Cant. 8: 5-14): The triumph of love.

Note

The following Exposition is reprinted from "Scripture Truth" (1918), with some slight revisions and additions. The text used is mainly that of the late J. N. Darby's "New Translation." Headings have been added to indicate the different speakers.

The Song of Songs.

Introduction.

1. The Song of Songs, which is Solomon's.

Christ is the great theme of all Scripture, and, in its several parts, the Holy Spirit delights to set forth special aspects of Christ and His glories. Here, in the Song of Songs, His great object is to present the love of Christ for His people.

To set forth this love the Spirit of God has employed the bridal relationship as a figure. In a series of Canticles we have unfolded to us the love of an exalted Bridegroom for a bride of low degree, together with the varied experiences by which she is brought into full relationship with him, and the enjoyment of his love.

The Bridegroom is a king called Solomon or Shelomoh. The bride is a shepherdess called The Shulamite or Shulamith, — the feminine form of Shelomoh.

The song is mainly composed of a series of dialogues between the Bridegroom and the bride. There are other characters introduced, for instance the daughters of Jerusalem occasionally speak; also we have the city watchmen, the keepers of the walls, and the little sister, but these characters take little or no part in the dialogues. In the course of these dialogues we have, first, the unfolding of the infinite and unchanging love of the Bridegroom; second, the development and growth of the love of the bride, and how she is established in relationship with the Bridegroom, brought into the enjoyment of his love and raised from her lowly position to share the throne of the king — her exalted Bridegroom.

Few will question that in the Bridegroom we have a figure of Christ. Some may have more difficulty in the interpretation of the bride. Strictly, however, there can be little doubt that the bride is used as a figure of God's earthly people Israel (or more exactly the godly remnant of the Jews in a future day, who will represent Israel) and the experiences by which they will be finally established in relationship with their Messiah.

The Bridegroom and the bride are figures frequently used by the prophets to set forth this relationship. The prophet Isaiah, looking on to this time, can say, "As the Bridegroom rejoiceth over the bride, so shall thy God rejoice over thee" (Isa. 62: 5). The Lord speaking through the prophet Hosea, and looking on to Israel's future restoration, touchingly says, "I will allure her, and bring her into the wilderness and speak to her heart," and then, her affections having been awakened, He can say to her, "I will betroth thee unto Me for ever; yea, I will betroth thee unto Me in righteousness, and in judgment, and in loving kindness, and in mercies. I will even betroth thee unto Me in faithfulness: and thou shalt know the Lord" (Hosea 2: 14, 19, 20). In the Song of Songs it is these very wilderness experiences, wherein the Lord speaks to the heart of His people, that pass before us in figure.

While however the prophets are concerned mainly with the exercise of conscience by which the godly remnant of the Jews will be led to repentance for having rejected and crucified their Messiah, it is reserved for this one book — the Song of Songs — to present their exercise of heart, and the awakening of their affections by the unfolding of Christ's devoted love — the love which once they had spurned.

This interpretation requires for its acceptance some acquaintance with the future history of Israel as set forth in the Old and New Testament prophecies. Therein we learn that the Jews will go back to their land in unbelief, hoping thereby to find deliverance from oppression, and rest from persecution. In result they will find themselves in such trouble as never was since there was a nation, and never will be again. The northern powers will press upon them from without, and the Beast will oppress them within. Having rejected Christ, they will accept the rule of Antichrist, who, not regarding the God of his fathers, will set up "a god whom his fathers knew not." With the "abomination of desolation" standing in the holy place, they will fall into the grossest idolatry, their last state being worse than their first.

But in the midst of the apostate nation there will be a remnant with whom the Spirit of God will work. This remnant will be afflicted, hated of all nations for the sake of Christ's name which they confess, and many of their number killed. Because of these persecutions some will be offended, and the love of many will wax cold. But God will work on their behalf, and for their sakes the days of the great tribulation will be shortened.

Now it is this remnant that comes before us, under the figure of the bride, in the Song of Songs, and the way in which God, in the midst of all their sorrows, will speak to their hearts and awaken their affections.

But while such is the strict interpretation of the Song of Songs, this by no means hinders its application to the church — the heavenly bride — or to the individual believer. For in God's dealing with all His people there are principles in common. Speaking of the Canticles another has said, "Christ loves His assembly, He loves His earthly people, He loves the soul that He draws to Himself so that there is a moral application to ourselves which is very precious" (J.N.D.). It is this moral application to the individual believer that is mainly in view in the following exposition.

The Song can be divided into six Canticles, the subjects of which may be summarized as follows: —

Canticle 1. (Cant. 1: 2-2: 7): The assurance of love.

Canticle 2. (Cant. 2: 8-3: 5): The awakening of love.

Canticle 3. (Cant. 3: 6-5: 1): The communion of love.

Canticle 4. (Cant. 5: 2-6: 12): The restoration of love.

Canticle 5. (Cant. 6: 13-8: 4): The witness of love.

Canticle 6. (Cant. 8: 5-14): The triumph of love.

Thus, it will be seen, LOVE is the great theme of the Song of Songs — the love of Christ. Under the figures of the Bridegroom and the bride it speaks of all those sweet affections that Christ kindles in the hearts of His own. What more important than having the affections drawn out to Christ! We often mourn that there is little love among the Lord's people, but, alas, this tells a tale of little love to the Lord Himself. And if there is little love to the Lord, is it not because there is little appreciation of the Lord's love to us? The measure of our love to the Lord, is the measure in which we realize the Lord's love to us. Herein is the great value of the Song of Songs. It awakens our love by unfolding His love. There are other songs in Scripture, songs that celebrate creation, songs that speak of victory, and songs of praise and thanksgiving, but the theme of this song is LOVE — the love of Christ — and therefore is it called THE SONG OF SONGS.

Canticle 1. Cant. 1: 2 - 2: 7.

The Assurance of Love.

The Bride. (2-7) .

2. Let Him kiss me with the kisses of His mouth.

The song opens with the voice of the bride. Her first words express the ardent longing of her heart for a pledge of the Bridegroom's love. This is not the language of a stranger to the Bridegroom, nor of one who is indifferent to his love. These are the words of one who has been attracted by the Bridegroom, and longs for, yet lacks, the assurance of his personal love.

At the close of this first canticle she obtains the desire of her heart, for she can say, with great delight, "His left hand is under my head, and his right hand doth embrace me." The desire expressed at the outset is realized at the end. She will have other lessons to learn in the course of the Song, but she has obtained the assurance and enjoyment of the Bridegroom's love. This then is the great theme of the first canticle — The way love takes to confirm the heart of the bride in the love of the Bridegroom.

To lack the assurance of the love of Christ is far indeed from true Christian experience, and yet at the outset of our history with God our souls are not always confirmed in the love of Christ. And when the assurance of His love is possessed it is not always enjoyed; and thus the language of the bride expresses the longing of many a child of God. But the enjoyment of the love of Christ is the secret of all true devotedness. As we trace the devoted life of the Apostle Paul, the persecutions he suffered, the perils he faced, and the hardships he endured, we ask, what was the hidden secret of this marvellous life? And we hear him answer, "The life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave Himself for me." Here was the hidden spring of his life, a heart kept in the assurance and enjoyment of Christ's individual love. How deeply important that our souls should be thoroughly assured of the love of Christ. There are other loves in this world, but His love alone can satisfy the heart, — "Let Him kiss me." For satisfaction of heart His love must be consciously known, and this is the import of the kiss, — "Let Him kiss me." But, further, His love must be known as an individual and personal love, "Let Him kiss me."

2. For thy love is better than wine.

3. Thine ointments savour sweetly;

Thy name is an ointment poured forth:

Therefore do the virgins love thee.

Addressing the Bridegroom, the bride discovers to us the secret of her desire for the assurance of His love. She has learnt the preciousness of His love and the excellence of His name. The thought of His love fills her heart with a deeper gladness than "wine which maketh glad the heart of man." His love is better than wine, and His name is like an ointment poured forth. It is the soul's discovery of the infinite worth of Christ that creates the longing for the assurance of His love. His love is better than all earthly joys, of which wine is but the symbol; and His name, when revealed, is like an ointment poured forth. In the Bethany scene of John 12 we see the happy result of the ointment poured forth. In the alabaster box the odour was confined, but when poured forth, "the house was filled with the odour of the ointment." Prophets, priests, and kings, had foretold the coming of Christ and the names He would bear, but in their day the odour of His name was confined, as it were, to the alabaster box. When, however, Christ became incarnate and dwelt among us full of grace and truth, then indeed His name was poured forth: then the name of Jesus stood revealed as the perfect expression of meekness, gentleness, patience, longsuffering, holiness, and love. Other names may stink in the nostrils of men by reason of the cruelty and wickedness of those that bear them, this name is fragrant with every grace. The odour of this name filled the little company gathered around Him on earth; it fills the courts of heaven with its fragrance; it will become excellent in all the earth; it will fill the new heavens and the new earth. But it is only the virgins — the pure in heart — who value His name, and appreciate His love. "Therefore do the virgins love thee." They love because of His love. "We love Him because He first loved us."

4. Draw me, we will run after thee!

— The King hath brought me into his chambers —

We will be glad and rejoice in thee,

We will remember thy love more than wine.

They love thee uprightly.

The preciousness of His love, and the excellence of His name, not only create the longing for the assurance of His love, but also the desire for His company. The bride expresses this desire, as, in company with the virgins, she says, "Draw me, we will run after Thee." She is loved into loving and drawn into running. And, thus drawn, the Bridegroom leads into the secret place of His presence — the chambers of the King. In due time the bride will be a worshipper of the King at His table (12), and yet a little later she will rest with infinite delight in the banqueting house of the King (Cant. 2: 4); but first she must be a learner in the chambers of the King. In that secret place she forgets herself, rejoices in the Bridegroom, and remembers His love. There the King is loved with a pure love — they love Him uprightly. Thus it is that Christ becomes exceedingly attractive to our souls; He draws us after Him; He brings us into His presence, that, alone with Him, we may forget ourselves and rejoice only in Him and His love.

5. I am black, but comely, daughters of Jerusalem,

As the tents of Kedar,

As the curtains of Solomon.

In the presence of the Bridegroom, the bride can only rejoice in Him and His love; but, as the result of having been in the King's chambers, she gets a true estimate of herself, so that before others she owns her true condition. Discovering what we are in the presence of all that Christ is, we can use the language of the bride and say, "I am black," — black as the tents of Kedar. But if we learn what we are in the presence of Him who is the King, we also learn what His grace has made us, and thus while owning we are black we can also add, "but comely" like the beautiful curtains of Solomon's temple. These are lessons that all God's people have to learn. In the presence of God, Job had to say, "I am vile." In the sanctuary, the psalmist had to say, "I was as a beast before Thee." In the presence of the glory, Isaiah says, "I am unclean"; and, as a result of being in the chambers of the King, the bride has to own, "I am black." The soul will be restless and the assurance and the enjoyment of the love of Christ be lacking, until, in the secret chambers of the King, we have learnt these three great truths: (1) The infinite worth of Christ and His love: (2) the utter vileness of all that we are by nature; and (3) the comeliness His grace has put upon us.

6. Look not upon me, because I am black;

Because the sun hath looked upon me.

My mother's children were angry with me:

They made me keeper of the vineyards;

Mine own vineyard have I not kept.

Having seen the King in His beauty and herself in her blackness, she has no desire to attract attention to herself. If she speaks of herself, it is not to draw attention to herself. "Look not upon me," she says, "because I am black." The heat of this world's trials, persecution from those that were nearest to her, slavery in the vineyards of others and neglect of her own things had, all left their mark upon her. And in like manner, having discovered our blackness in the light of Christ's perfection, we realize that we are no pattern for others. As we think of our many failures under fiery trials, how often we have broken down in the presence of the opposition of men of the world, how much we have slaved in the world's vineyards, and how much we have neglected our own things, are we not constrained to say with the bride, "Look not upon me?" And yet how often our words and ways betray the vanity of our hearts which practically says, "Look upon me." The effort to attract to ourselves tells how little we have been in the chambers of the King.

7. Tell me, thou whom my soul loveth,

Where thou feedest (thy flock),

Where thou makest it to rest at noon;

For why should I be as one that turneth aside

Beside the flocks of thy companions?

The bride, who has been speaking to the daughters of Jerusalem now turns to the Bridegroom — the one whom she loves. Questions may arise in her heart as to His love for one who is so black, but she has no doubt as to her love for the King. ,She does not say, "Thou whom my soul ought to love," or even "desires to love," but "Thou whom my soul loveth." And loving Him she desires to feed where He feeds and rest where He rests. Attracted by His love she has no desire to turn aside. And so with ourselves, it is the love of Christ filling the heart, that alone can keep us from turning aside. And yet, alas, have we not each to confess that too often, we are "as one that turneth aside" to seek our food and rest in earthly things. And then we wonder why we make such little progress, and yet, if feeding on the husks of this poor world, the wonder would be if we made any spiritual growth. The philosophy, science and literature of this world will not attract, still less feed, the souls of the lovers of Christ. If we truly say, "Thou whom my soul loveth," we shall surely desire the heavenly food and the divine rest; and the ardent desire for spiritual food is the best antidote against turning aside to earthly supplies.

The Bridegroom. (8 - 11).

8. If thou know not, thou fairest among women,

Go thy way forth by the footsteps of the flock,

And feed thy kids beside the shepherds' tents.

Here for the first time we hear the Bridegroom's voice. He addresses the bride as the "fairest among women." Black in her own sight she may be, hated too and persecuted by others, but in His sight she is the "fairest among women." Nothing will alter Christ's estimate of His people. Neither the failure of the saints, nor the slander of the world, will alter His appreciation of His own. He ever views them in all the value of His own work, and according to the counsels of His grace. Would we know where to find food and rest for our souls we must follow in the footsteps of the flock. Christ has His flock and His shepherds in this world. And Christ, the chief Shepherd of the sheep, leads His flock into green pastures. Would we be fed, then let us follow in the footsteps of the flock. But there is further instruction for the bride. Let her feed the lambs beside the shepherd's tents, and in feeding others she will herself be fed. What is this but the anticipation of that last scene in the gospel of John with the Lord's touching words to a restored backslider, "Follow Me," and "Feed my lambs." To feed the lambs we must follow Christ, and if we follow Christ we shall delight to feed the lambs. The secret of obtaining rest and food for our souls is found in following Christ and feeding His lambs.

9. I compare thee, my love,

To a steed in Pharaoh's chariots.

10. Thy cheeks are comely with bead-rows,

Thy neck with ornamental chains.

11 We will make thee bead-rows of gold

With studs of silver.

Having answered her questions, the Bridegroom is free to express the thoughts of His heart concerning the bride. Like a horse in Pharaoh's chariot, adorned with all the trappings of royalty, so the bride was comely, in His sight, with the beauty He had put upon her; as the Lord can say, by the mouth of Ezekiel, "I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck" (Ezek. 16: 11). Does not Christ delight to unfold His thoughts of love towards His own? And more, to let us into the secret of things which God hath prepared for them that love Him — things that eye hath not seen, nor ear heard, neither have entered into the heart of man? And so the Bridegroom not only expresses His present delight in the bride, but lets her into the secret of all the glory that is purposed for her, "We will make thee bead-rows of gold with studs of silver," doubtless referring to the crown she shall yet wear. There is the present comeliness in which Christ sees His people — for as He is so are we in this present world; and there is the future glory in which the saints will be displayed, when the marriage of the Lamb is come. Beautiful are the saints in His sight even now, but the crowning day is coming by and by.

The Bride.

(12-14).

12. While the king is at his table,

My spikenard sendeth forth its fragrance.

13. A bundle of myrrh is my beloved unto me;

That passeth the night between my breasts.

14. My beloved is unto me a cluster of henna-flowers

In the vineyards of Engedi.

The glowing thoughts of the Bridegroom for the bride calls forth her immediate response. While the King sitteth at his table, the worship of her heart ascends as a sweet odour. The King at his table gives us a lovely picture of Christ in the midst of His own. Not Christ with the girded loins, in lowly service, washing sin-soiled feet; not Christ as the Captain of the Lord's host leading His own in the fight with the powers of evil; not Christ with the tears of divine compassion comforting a sorrowing heart, but Christ at rest, finding joy and delight in the midst of His own. Not Bethany with its sorrow, but Bethany with its feasting — that happy moment when loving hearts "made Him a supper." It was not often in this sad world that any one made a supper for Him. Once in the house of Levi a feast was made that Christ might bless poor sinners, and once in the home at Bethany that Christ might commune with saints. There at last they spread a feast for Him who spread a feast for all the world. There the King sat at His table, and there the spikenard of the bride sent forth its fragrance. It was blessed to sit at His feet as a learner and hear His word, but Mary's spikenard sent forth no fragrance there. It was blessed to fall at His feet in the day of sorrow and receive the comfort of His tears, but it drew no fragrant spikenard from Mary's broken heart. But when the King sat at His table in the midst of His own, — no longer sustaining them in the pathway, comforting them in their sorrows, dealing with their weakness or correcting their mistakes, but now resting in His love in holy communion and intimacy with His own, — then indeed the suited moment had come to bring forth the alabaster box and pour out the precious spikenard upon the King, and the house was filled with the odour of the ointment. It is the presence of the King at His table that calls forth the worship of His own. Only a heart set free from its sorrows, and its exercises, and busy service, can worship in the presence of the King.

To learn at His feet is good, but learning is not worship. To be comforted by His tears of sympathy is sweet, but comfort is not worship. In learning, I am conscious of my ignorance, in comfort, I am thinking of my sorrow. But when we spread a feast for Christ — when the King sits at His table — it is no time for instruction or comfort. There we leave our sorrows, our ignorance, our daily cares behind, and at His supper, He alone engrosses the mind and holds the affections; and when the heart is filled with Christ we worship — "Our spikenard sendeth forth its fragrance."

Worship is the overflow of a heart filled with Christ. When Christ fills the heart we can say, in the language of the bride, "A bundle of myrrh is my beloved unto me." The myrrh speaks of Christ, but not Christ as an object before our gaze, but Christ dwelling in the heart by faith. Myrrh does not attract by its beauty' like the flower. It is a resin precious by reason of its sweet odour. The myrrh, too, is wrapped in a bundle; it is unseen but its fragrance is enjoyed. Such was the beloved to the bride, and such is Christ to the believer when dwelling in his heart by faith. And, says the bride, the bundle of myrrh shall lie all night between my breasts. All through the darkness of this world's night, until the dawn of endless day, the believer has Christ enshrined in the secret of his affections.

But further, the bride likens the Bridegroom to the beauty of a cluster of henna-flowers in the vineyards of Engedi. She would delight in her beloved in the secret of her affections, but she would also enjoy him as the object of her enraptured gaze. So too we need Christ not only dwelling in the heart by faith, but as the attractive Object of our souls, that gazing upon Him with unveiled face we may behold the glory of the Lord and be changed into the same image from glory to glory.

We need Christ to draw forth the fragrance of the spikenard at the feast; we need Christ as the bundle of myrrh throughout the long dark night; and we need Christ as the cluster of flowers in the vineyards of Engedi enshrined, as it were, in His own glory.

The Bridegroom.

(15).

16. Behold, thou art fair, my love,

Behold, thou art fair: thou hast doves' eyes.

The spikenard of the bride has sent forth its fragrance, expressive of her delight in the Bridegroom; now he expresses his delight in the bride. She had said, "I am black," but the Bridegroom says, "Behold thou art fair." Christ, ever viewing His people in the light of His purpose, and on the ground of His work, can say of each one, "Thou art fair." Thus the Apostle John can write, "As He is so are we, in this world." Moreover, the King adds, "Thou hast doves' eyes." The dove mourns and languishes when separated from its mate. Hezekiah could say in his sickness, "I did mourn as a dove." The dove has no eye but for its loved object; and it is those who have before them one object — and that object Christ — of whom He can say, "Thou hast doves' eyes."

The Bride.

(16-2: 1).

16. Behold, thou art fair, my beloved, yea pleasant;

Also our bed is green.

17. The beams of our houses are cedars,

Our rafters are firs.

The Bridegroom had said, "Behold, thou art fair, my love"; and with great delight the bride at once responds, "Behold, thou art fair, my beloved" Her comeliness is the counterpart of his. Is Christ fair? So are His people. The beauty of the Lord God is upon us (Ps. 90: 17). But not only does the bride say, "Thou art fair," but she can add, "Yea, pleasant." Of others it may be said, many are "fair" that are not "pleasant," and some are pleasant that are not fair. Christ is not only fair to look upon, but He is wholly pleasant to engage the thoughts. How "pleasant" was Christ to the Psalmist when he said, ''My heart is welling forth with a good matter"; and how "fair" when he added, "Thou art fairer than the children of men." Well we may sing,

"Each thought of Thee doth constant yield

Unchanging fresh delight."

But more. Not only is the King "fair" and "pleasant," but in his presence there is rest, security, and shelter. "Our bed is green." The bed refers to the couch on which the King and the bride recline at the King's table, and gives the thought of rest. When Christ takes His place in the midst of His own there is found a green spot in this barren world. In His presence there is rest. But it is "our" bed, the rest is mutual. "I with Him, and He with me." In His presence, too, we shall find security and shelter. "The beams of our house are cedar, and our rafters fir." The "beams" support the building and make it secure, the rafters support the roof and make it a place of shelter. In the presence of the King we have security and shelter. What kind of setting has the Bethany scene, when the King sits at His table? Immediately before we read of the great ones of the earth consulting to put the King to death, immediately after Judas covenants to betray Him for thirty pieces of silver. Outside the storm is rising, inside there is shelter and security from the coming storm. One, indeed, will find fault with Mary, but at once the sheltering care of the Lord is seen: "Let her alone, she hath done what she could." No power of the enemy can touch the one of whom the King says "Let her alone."

"In heavenly love abiding,

No change my heart shall fear;

And safe is such confiding,

For nothing changes here.

The storm may roar without me.

My heart may low be laid,

But God is round about me,

And can I be dismayed?"

2: 1. I am the rose of Sharon,

A lily of the valleys.

The King has said "Thou art fair," and in response to his "Thou art" she can rightly say "I am." "I am the rose of Sharon." Faith expresses what grace has made her in His sight — fragrant as a rose and beautiful as a lily of the valleys. Not a lily in some crowded city for the admiration of the world, but a lily for the Bridegroom's delight in some secluded valley. There is no presumption in accepting the place that Christ, by grace, has given us before Himself. Rather is it presumption, when Christ says "Thou art fair," to say "I am unworthy." The prodigal could speak thus in the far country, but when the Father's arms were around him and the Father's kisses covered him all was changed. And, in the presence of the King at His table, we may well take up the words of the bride, not indeed to exalt ourselves, but to magnify the grace of the One who has put His beauty upon us.

The Bridegroom.

(2).

2. As the lily among thorns,

So is my love among the daughters.

This is the response of the King. He affirms what the bride has said. She is the lily; but in the valley where the lily grows there are thorns which serve as a background to bring out the beauty of the lily. In the dark valley of this world there are those who have none of the beauty of Christ upon them, thorns for the burning, thorns that would only wound Him. But there are also His own, those in whom Christ can delight  - the excellent of the earth — lilies among the thorns. They are Christ's sanctified ones, and He has put His beauty upon them. Their excellencies are the more displayed by reason of their dreary surroundings. To have His lily Christ had to descend into the valley of the thorns, yea, He must wear the thorns to win His bride. It is by His "one offering He hath perfected for ever them that are sanctified" (Heb. 10: 14).

The Bride.

(3 - 7).

3. As the apple tree among the trees of the wood,

So is my beloved among the sons;

I sit down under his shadow with great delight,

And his fruit is sweet to my taste.

The response of the bride is immediate. If the King sees excellence in the bride above all the daughters of women, the bride sees in her beloved the only one among the sons of men in whom she can find rest, and shade, and fruit. Thus she likens him to the citron tree with its dense shade and luscious golden fruit. Many trees of the wood may appear more imposing to the eye of man, even as men esteem their fellows of more account than the despised and lowly Jesus. Other trees of the forest may give shelter, but yield no fruit; some, too, may yield fruit but give no shade, but this tree alone meets every need. Christ is the true citron tree. Christ is the tree of life. To man's eye, as He passed through this world, merely a root out of a dry ground, without form or comeliness, but to the believer that lowly Man is the only one among the sons of men that can afford shelter, and refreshment, and rest in this dry and weary world. If, with faith's transpiercing gaze, we look on to the New Jerusalem we see the tree of life in the midst of the street, by the river of life, growing in its native soil, and there indeed shall we find eternal rest and perennial refreshment. Like the bride we shall say, "I sit down under his shadow with great delight, and his fruit is sweet to my taste."

4. He hath brought me to the house of wine,

And his banner over me is love.

In the Bridegroom's presence the bride has found rest from toil, shelter from the heat of the day, and fruit sweet to her taste. Now her experience deepens; her needs all met she is led into the full enjoyment of the bounties provided by the King. She is brought into the house of wine, to taste the fulness of his joy and the rapture of his love. Not now "his shadow," nor "his fruit," but himself.

So, in the experience of our souls; we sit down under the shadow of Christ, and in His presence find rest from toil, relief from the burden and heat of the day, and refreshment and nourishment for our souls. But, great as these blessings are, they have in them a measure of relief; and beyond the blessings that bring relief there are others that carry with them richer, deeper, experiences — experiences into which no thought of relief can enter, but only the infinite enjoyment of His fulness. Experiences which answer to the house of wine and the banner of love. Setting us free from earthly things Christ would lead us into His heavenly things. He would give us a taste of the fulness of joy and the pleasures for evermore, there to find His banner over us is love. The banner tells of the conqueror and of victory gained. The love of Christ has conquered. And what a victory has Christ gained for His people! Not a victory such as the poor clay kings of this world gain, who wade to their thrones through the blood of millions of their fellowmen, this mighty Conqueror gains His victory by the shedding of His own blood — by Himself becoming the Victim. And having gained His victory He unfurls His banner, and His banner is love. Love made Him the willing victim; love held Him on His way as He descended into the valley of thorns; love held Him on the cross — no nails of man's forging could hold the Christ of God upon the cross — love that the many waters could not quench or the floods drown held Him there. Love divine, eternal, unquenchable, all-powerful, has gained the mighty victory, and the banner that declares His victory is inscribed with His love.

5. Stay me with flagons,

Refresh me with citrons;

For I am sick of love.

The ecstasy of the house of wine is more than the Bride can sustain. There are spiritual experiences too deep for these weak vessels of clay. Was it not thus with the Apostle when caught up into the third heaven? He heard unspeakable words, not possible to utter. Little indeed may such experiences be the common lot of the Christian life, but at times the Lord grants to His people such an overwhelming sense of His love that we are constrained to cry out in such language as a dying saint once used, "Lord, hold Thy hand; it is enough, thy servant is a clay vessel and can hold no more." One of the later Puritans well expressed such an experience when he wrote:

"The love, the love that I bespeak,

Works wonders in the soul:

For when I'm whole it makes me sick,

When sick it makes me whole."

6. His left hand is under my head,

And his right hand doth embrace me.

This is the answer to the bride's call for sustaining power. The banner of love is over her, and the arms of love are around her. She has attained the longing of her heart expressed in the opening of the canticle. She has reached the assurance and enjoyment of the Bridegroom's love. How happy when the saint finds every longing of the renewed nature satisfied by the love of Christ.

7. I charge you, daughters of Jerusalem,

By the roes, and by the hinds of the field,

That ye stir not up, nor awaken love, till it please.

The canticle closes with an appeal to the daughters of Jerusalem not to disturb the rest of love. The slightest movement would disturb the timid and sensitive roe or hind of the field. With the banner of love over her, and the arms of love around her, the bride dreads the slightest intrusion that would mar the enjoyment of love. And well may the saint, in the enjoyment of the love of Christ, dread any intrusion that would break up or mar that intimacy of love that may exist between him and his Saviour.

Canticle 2. Cant. 2: 8-3: 5.

The Awakening of Love.

The Bride.

(8, 9).

8. The voice of my beloved!

Behold, he cometh.

The first canticle presents a day scene with the King sitting at his table: in the second canticle the enjoyment of love in the presence of the King is past, and it opens with the bride reposing in her home in the plains, with its latticed windows. In the absence of the Bridegroom, she has turned back to her own home, in her own land; like Peter, in a later day, who said, in the absence of Christ, "I go a-fishing." He turned back to circumstances that once he had left to follow Christ. Others follow him, only to find on "that night they caught nothing." The bride is aroused by hearing the voice of her beloved, which tells that he is coming. Then in the distance he is seen approaching over the mountains: a little later he stands behind the wall of the house, then he shows himself through the lattice.

How often, in the history of the Lord's people, a time of great joy and blessing is followed by a season of spiritual torpor. The banqueting house of the King gives place to the latticed home of the bride. Communion with the King at his table is followed by the solitary longings of the bride in her own home.

How soon the early freshness of the church passed away. When "the multitude of them that believed were of one heart and of one soul"; when the saints were marked by "great power" and "great grace"; when they continued daily with "one accord," "breaking bread from house to house," and "did eat their meat with gladness and singleness of heart," may we not say, they were in the banqueting-house, with the King at his table. But when this early freshness passed away, when all sought their own, and not the things of Jesus Christ, must we not admit that spiritual night had fallen upon the saints, that they had lost all sense of their high calling, and settled down in their own homes in the plains of the world?

And what is true of the church as a whole is often true, alas, of the individual. After the early freshness of first love how often the young convert settles down at a low spiritual level, in which, though the outward routine of service may be kept up, yet the constraining love of Christ — the true motive for all service — is lacking.

Such are the conditions portrayed in this second canticle. But further, we see the way love takes to meet this condition, how the King reawakens bridal affections in the heart of the bride. And herein there is rich instruction for our souls, to which we do well to take heed.

The affections of the bride are first awakened by the voice of the Bridegroom. Drowsy though she may be at once she recognizes the voice of her beloved. So with the Lord's sheep: they may wander from Him, but it ever remains true "they know His voice" (John 10: 4). Peter, and those who follow him, may turn back to their poor fisherman's life; but when recalled by the visit of the Lord, at once they discern "it is the Lord."

The voice proclaims that he is coming. Could anything awaken the affections like the news that he is coming? What would so quicken the affections of a wife as the knowledge that at last her husband from overseas is coming? What will quicken the affections of Israel's godly remnant, in the day to come, like the glorious announcement, "The King is coming"? "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh" (Zech. 9: 9). So, too, the affections of Christ's waiting church are awakened by the truth that He is coming. All the majestic unfoldings in the Revelation, by elders and angels, of solemn events, of coming glories and eternal blessing, are heard with calm if rapt attention; but when every other voice is hushed, and we hear Jesus Himself saying, "Surely I come quickly," then, at last, the affections of the church are aroused, and the cry goes back, "Even so, come, Lord Jesus."

8. Leaping upon the mountains,

Skipping upon the hills,

9. My beloved is like a gazelle or a young hart.

With the energy of a gazelle or a young hart, leaping from rock to rock on the mountains and the hills, so the earnest desire of the King, to claim his bride, is presented as overcoming every obstacle. The bride may sleep, but not so the King. Israel may sleep, but "He that keepeth Israel shall neither slumber nor sleep." Four times over does the Lord say to His church, "Behold I come quickly"; and does not this word "quickly" bespeak the earnest desire of the Lord for that great day when "the marriage of the Lamb is come"?

9. Behold, he standeth behind our wall,

He looketh in through the windows,

Glancing through the lattice.

Not only does the King awaken the affections of the bride by the sound of his voice, but, in patience, he stands waiting at the wall of the house; and then, showing himself through the lattice, attracts her by the beauty of his person. Was it not thus that Christ dealt with those two disappointed saints on the way to Emmaus? He first made their hearts burn within them as He talked with them by the way. Then He stands at the threshold of their house as a wayfaring man, and at last He reveals Himself to them — just a glance, as it were, through the lattice — and He is gone. And in like manner He deals with His beloved people to-day. He awakens our drooping affections by making His still small voice of love to be heard in the secret of our souls, and in wonderful patience He often stands at our doors, even as He stood at the door of the poor Laodicean, waiting to show Himself and attract our hearts by His excellencies.

The Bridegroom.

(10-15).

10. My beloved spake and said unto me,

Rise up, my love, my fair one, and come away.

Hitherto the bride could only catch the sound of his voice, but now she hears the words of his mouth, and gladly repeats what her beloved says. The King would no longer be without his bride; he would call her away from the dark wintry plains to fairer, brighter scenes. His first word would arouse her from her circumstances: "Rise up." His next word proclaims how precious she is in his sight: "My love, my fair one." And lastly, she hears the clear, definite call: "Come away" — telling of the longing of his heart.

And is it not thus the Lord is speaking to His people to-day? Can we not hear His voice saying to us, "Rise up," as He seeks to arouse us from the spiritual torpor that overcomes us and holds us down to earth? Is He not saying to us, "Arise ye, and depart: for this is not your rest"? And again we are reminded by the Apostle, "Now it is high time to awake out of sleep: for now is our salvation nearer than when we believed."

But further, does not the Lord remind us how precious we are in His sight when He tells us how He loved the church and gave Himself for it, that He might sanctify and cleanse it with the washing of water by the word, that He might present it to Himself a glorious church? Should it not move our hearts to their very depths to hear Him still call His bride, "My love, my fair one," in spite of all our coldness, our wanderings, and our breakdown?

Moreover, do we not hear Him calling us away from this poor world, as He says, "Ye are not of this world, but I have chosen you out of the world"? And shall we not very soon hear His voice saying, "Come away," as He calls us to meet Him in the air?

11. For, lo, the winter is past,

The rain is over and gone;

12 The flowers appear on the earth,

The time of singing is come,

And the voice of the turtle-dove is heard in our land..

13 The fig-tree melloweth her winter figs,

And the vines in bloom give forth their fragrance.

Arise, my love, my fair one, and come away!

The King not only calls the bride from her home in the plains, but he unfolds to her a new world of blessing, where neither storm nor winter's blast can ever come, where all is beautiful to the eye, sweet to the ear, and pleasant to the taste — the land of flowers and singing, the land of green figs and the new wine. The presence of the bride is all that is lacking to complete the blessedness of that scene, and therefore the King concludes with the call, "Arise, my love, my fair one, and come away!"

When the Lord gathered His sorrowing disciples around Him, on that last sad night before He left the world, He poured comfort into their troubled hearts by unfolding before them another world, a home that He was going to prepare, beyond this world's wintry night. The storm that was over our heads was about to burst on His Head, and He can look beyond the darkness and the judgment and open to our vision a new home, where faith will be changed to sight — the flowers will appear; where the time of weeping will be past, and the time of singing will be come; where the voice of the dove will be heard, as the saints join to sing the new song of glory to the Lamb. There indeed we shall feed on heaven's fruit and drink of the new wine. And to complete the blessedness of that scene there only wants the presence of the bride, the Lamb's wife. Long has been the waiting-time — the patience of Christ — but ere He went He said, "I will come again and receive you unto Myself," and soon, very soon, the winter-time will be past, the waiting-time will be over, He will come to fetch His bride, and we shall hear His call, "Arise, my love, my fair one, and come away!" Well may we sing, with such a prospect before us —

"Beyond the storms I'm going,

Beyond this vale of tears,

Beyond the flood's o'erflowing,

Beyond the changing years,

I'm going to the better land,

By faith long since possessed,

The glory shines before me,

For this is not my rest."

14 My dove, in the clefts of the rock,

In the covert of the precipice,

The King has told the bride of a land of sunshine and song, when the winter will be past and the rain will be over and gone; but in the meantime she is yet in the land of winter and storm. But the one who is coming for her is the one who protects her. He likens his bride to a dove hiding in the cleft of the rock, and finding shelter from the storm in the covert of the precipice. And even so to-day, while waiting for the Lord, His people have enemies to oppose, and storms to face; but grace has provided a hiding-place and a covert from the storm. As we read, "A Man shall be as an hiding-place from the wind, and a covert from the tempest; as rivers of waters in a dry place, as the shadow of a great rock in a weary land" (Isa. 32: 1, 2). In the cleft of that Rock — the Man Christ Jesus, with the pierced side — how safe from the storm are the Lord's poor people, who may truly be likened to a timid dove. Well may we sing —

"O Lamb of God, still keep us

Close to Thy pierced side,

'Tis only there in safety

And peace we can abide."

14. Let me see Thy countenance, let me hear thy voice;

For sweet is thy voice, and thy countenance is comely.

Through the lattice of her home, the King had revealed Himself to the bride, and spoken to her; but this will not satisfy his heart. He would fain see her countenance, and hear her voice. To his ear her voice is sweet, and in his sight her countenance is fair. May we not say the Lord is not content to reveal His glories to His people and converse with them? He longs for the day when His people will be presented to Him all-glorious, without spot or wrinkle or any such thing — perfect through the comeliness that He has put upon them. And He longs to hear them unite in saying, "Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever."

15 Take us the foxes,

The little foxes, that spoil the vineyards;

For our vineyards are in bloom.

The King has expressed His longing to see the face of His bride, and to hear her voice; but as the foxes, with their young, spoil the vineyards as they break into bloom, so oftentimes evils, of a secret and subtle nature, may be at work which hinder the bride from yielding refreshment to the heart of the King.

Christ longs for the company of His people, His desire is to sup with them and they with Him. To sit at His feet and hold communion with Him, is the "one thing needful." Our busy service He can dispense with, but our company He will not be without. Mary yielded this pleasant fruit to the Lord, but not so Martha. For the moment a fox had made her unfruitful. And how often our case is like Martha's. Some fox — it may be, as nature counts, a little fox — is allowed to work unheeded in the secret of our hearts. Pride, covetousness, lust, unkind and bitter thoughts, murmuring and discontent, irritability and impatience, jealousy and envy, or vanity and levity, may be allowed unjudged, and communion is hindered, and the life becomes unfruitful. We need to keep a sharp watch against the inroads of these foxes, and expel them with ruthless hand if they appear.

The Bride.

(16 - 3: 5).

16. My beloved is mine, and I am his.

The King had paid a brief visit to his bride and was gone; but in that short interview he had awakened her affections, even as in a later day — a resurrection day — the Lord, at another short interview, could turn "slow hearts" into burning hearts. The King had revealed himself to the bride through the lattice: He had poured into her ear the report of a land of sunshine and flowers, a land of rest and song, a land of joy and plenty: He had called her to arise and come away to that happy land: He had disclosed the longings of his heart to see her face and hear her voice, and as she listens to these wonderful unfoldings, her heart is stirred, her love is awakened, and in the realization of his love and devotion, she exclaims, "My beloved is mine, and I am his." He becomes the absorbing object of her heart, through the realization that she is an object to him. And thus it is that Christ deals with His own to-day. He reveals Himself to us; He unfolds to us all that His heart has purposed for us; He tells us how He longs to have us with Him face to face, and to hear our voices as we raise the new song, and thus once again, as He talks with us by the way, He makes our slow hearts burn, and gives us the deep consciousness that He is ours and we are His. And thus, not through the bare statement of a truth, but, through the experimental realization of His love He speaks to our hearts in such wise that each one is compelled to own with great delight, "My beloved is mine, and I am His."

16. He feedeth among the lilies.

17. Until the day break, and the shadows flee away.

The King has already likened the bride to the lily, and has unfolded to her all the thoughts of his heart, and thus she is brought to realize that his food and his delight is in herself. During the night of his absence and until the marriage-day, "He feedeth among the lilies." During the night of Christ's absence what is there to minister to His heart save His beloved people? It is still true, "He feedeth among the lilies, until the day break and the shadows flee away." He would indeed have us with Himself in the glory where He is according to His prayer, "Father, I will that they also whom Thou hast given Me, be with Me where I am," but, during the time of shadows, He delights to come to His own, according to that other sweet word, "I will not leave you comfortless, I will come to you." How true are the words of an old divine, "The believer hath a heartsome life, and a rich inheritance, Christ here, and Christ hereafter."

17 Turn, my beloved: be thou like a roe, or a young hart'

Upon the mountains of Bether.

The bride expresses the longing of her heart for other visits from the King even as the roes and the harts come down from the mountains by night to feed in the plains. So, indeed, may we welcome every occasion on which the Lord comes into the midst of His people as they pass through this dark world.

3: 1. By night, on my bed,

I sought him whom my soul loveth:

I sought him, but I found him not.

The night visit of the King has awakened the affections of the bride. But it was only a visit; he had revealed himself through the lattice; he had unfolded to his bride the. vision of another and a brighter world — a world of sunshine and song; he had called her to arise and come to that good land beyond the mountains and the hills; and then, having awakened her affections, he had withdrawn to his own place, and the bride is left behind in the night. She has heard of the day and looks forward to the daybreak, but she is yet in the night. The presence of the King will bring the day, even as his absence makes the night. So too we may say it is the presence of Jesus makes our day, and the absence of Jesus makes our night. But if the bride is left behind in the night, she is left with deep yearnings of heart for her beloved. She has been aroused from her slumbers. Love has been awakened, and now she delights to speak of her beloved as the one that her soul loveth. Four times over she uses the expression, "Him whom my soul loveth."

But awakened love is not content without its object. Love makes her a seeker. Hitherto the Bridegroom has been the seeker, but now at last the bride is the one that seeks. As with a hardened sinner, so with a sleeping saint. Christ must first be the seeker. There would be no seeking sinner, if there was not first a seeking Saviour. If the Son of Man had not first come to seek and save the lost, we never should have heard of the poor publican who "sought to see Jesus." If "Jesus Himself" had not drawn nigh to the two sorrowing saints on the road to Emmaus, they never would have returned to Jerusalem, that same night, to find "Jesus Himself" in the midst of His own.

Further, we do well to remark that it is the Bridegroom himself that is sought by the bride. It is not the daybreak, the time of singing, or the land of song, that she seeks; it is a person, himself that she longs to see. In her eyes he is fairer than the fairest land, and better than all the blessings that he brings. When love is awakened, Christ alone can satisfy the heart of the Christian. As home-sick saints we welcome the thought that soon the last tear will be wiped away, the last sorrow will be passed, and the last enemy overcome; but as lovesick saints we want "Jesus Himself." To the dying thief, saved by grace, the Lord could not only say, "To-day shalt thou be in Paradise," but "To-day shalt thou be with Me in Paradise." The heavenly city, with its walls of jasper, its gates of pearl, and its streets of gold, would be no heaven without Christ. There, indeed, will be "songs and everlasting joy," but Christ is the theme of the song and the source of the joy. "The Lamb is the light thereof."

But this seeking bride will yield us further instruction. Love has been awakened; love has made her a seeker, but she does not at once obtain the object of her quest. Though she sought the Bridegroom she has to admit, more than once, "I found him not." Why is this? Is she not seeking the right person? Indeed she is, but at first she seeks him in a wrong way. She says, "On my bed, I sought him." She sought him, but, at the same time, she sought to retain her ease. She was not at first prepared to forego her own comfort in the quest for her beloved. How many of us would like to have Christ if we could spare the flesh. The love of Christ would impel us to follow after Christ, but the love of ease would hold us back. We seek Him, as it were, on our bed; and therefore we find Him not. We forget the word which declares, "If any man come after Me, let him deny himself, and take up his cross daily, and follow me."

2. I will rise now and go about the city,

In the streets and in the broadways

Will I seek Him whom my soul loveth:

I sought him, but I found him not.

The power of love prevails with the bride, and she says, "I will rise now and go about the city." She overcomes her love of ease, but only to fail again. She had sought her beloved in a wrong way, she now seeks him in a wrong place. He is not to be found in the city streets and broad highways; he feeds among the lilies. And we too may fall into the same snare. We would like to have Christ, but, we would like to have Christ and the broad highways of this world. But if we cannot have Christ and spare the flesh, neither can we have Christ and retain the world. If the cross witnesses to the dying love of Christ, it also expresses the undying hatred of the world to Christ. Cast out by the world, He has "suffered without the gate," and if we would find Christ we must "go forth, therefore, unto Him without the camp, bearing His reproach."

3. The watchmen that go about the city found me: —

Have ye seen him whom my soul loveth?

For the third time the bride fails in her quest. She has sought the Bridegroom in the wrong way, she has sought him in the wrong place, now she appeals to the wrong people. The business of the watchmen is to govern and keep order. They may administer righteousness, but they cannot help in the quest of love. "If it were a matter of wrong or wicked lewdness," the Gallios of this world will deal with it; but if it is a matter of "love" and "Jesus," then, in the world's sight, it is only "a question of words and names," and the world "will be no judge of such matters." Or if at times they turn judge in such matters, it will only be to persecute the seeker after Christ. In vain, therefore, do we appeal to an arm of flesh, though Christians from early times have fallen into this snare, only to learn that the princes of this world have crucified the Lord of glory. Like the blind man of Bethsaida, with his partly restored sight, we are apt to view men out of all proportion to their true importance. We "see men as trees walking." But the love of Christ would bring us, like the disciples of old, to see "no man any more save Jesus only."

4. It was but a little that I passed from them,

When I found him whom my soul loveth

I held him, and would not let him go

Until I had brought him into my mother's house,

And into the chamber of her that conceived me.

When every hindrance is overcome — the bed, the city, the watchmen — it was but a little ere the bride found her beloved. And when found she "held him, and would not let him go." And may we not say, in our day, the one great need of the Lord's people is this same energy of love, which, overcoming every hindrance, links the soul to Christ, and will not let Him go. But alas, in the light of the prevailing apathy and lack of affection for Christ, we have once again to cry with Isaiah, "There is none . . . that stirreth up himself to take hold of Thee" (Isa. 64: 7). In the day of His presence on earth there came a time when many professed followers "went back and walked no more with Him"; but the twelve "held Him, and would not let Him go." The Lord asks, "Will ye also go away?" And they reply, "Lord, to whom shall we go? Thou hast the words of eternal life." And in these days of His absence in glory, when the love of many grows cold, when hands hang down, and knees grow feeble, when again many turn back and walk no more with Him, how imperative it is that we should stir ourselves up "to take hold of Him"; and, having taken hold of Him in the affection of our hearts, refuse to let Him go.

In the close of the first canticle the Bridegroom conducts the bride into the banqueting house of the King, but in this closing scene the bride conducts the Bridegroom into her mother's house. For the earthly bride the mother represents the nation of Israel (Rev. 12). Not until God's earthly people give the King His rightful place in connection with the nation will they come into blessing. For Christians, Jerusalem, which is above, is the mother of us all. We may attempt to bring Christ back to earth — in other words, we may seek to connect Christ's name and authority with this world — but it will be in vain. Christ is not to be found in the city and broadways of this world, and if He is not found here, He cannot be enjoyed here. He can only be known, and enjoyed, in connection with the heavenly scene where He is and to which we belong. If, as we have seen, He can only be found "without the camp," the "mother's house" would teach us that He can only be enjoyed "within the veil."

5. I charge you, daughters of Jerusalem

By the roes, and by the hinds of the field,

That ye stir not up, nor awaken love till it please.

The canticle closes, like the first, with the earnest appeal to the daughters of Jerusalem, that nothing should be allowed to disturb the enjoyment of love between the Bridegroom and the bride. And in like spirit we may well sing —

"Take Thou our hearts, and let them be

For ever closed to all but Thee;

Thy willing servants, let us wear

The seal of love for ever there."

Canticle 3. Cant. 3: 6 - 5: 1.

The Communion of Love.

The Daughters of Jerusalem.

(3: 6).

3: 6. Who is this that cometh up from the wilderness

Like pillars of smoke,

Perfumed with myrrh and frankincense,

With all the powders of the merchant?

In this canticle we no longer see the bride resting upon her bed, calling forth the grace of the Bridegroom to arouse her flagging energies and awaken her waning love. She is rather presented as enjoying the communion of love and coming up from the wilderness on her way to share the glories of the King. The daughters of Jerusalem inquire, "Who is this?" or as it can be translated, "Who is she?"

Strictly the scene presents a beautiful picture of Israel, of whom the Lord could say, "I found Israel like grapes in the wilderness," and again, "I did know thee in the wilderness, in the land of great drought" (Hosea 9: 10 and Hosea 13: 5). It is true that Jehovah "drew them with cords of a man," and "with bands of love," into a land flowing with milk and honey, but they turned from the Lord and went after strange gods. Yet in the days to come God will again bring Israel into the wilderness, will there "speak to her heart," and from thence open to her "a door of hope" that will lead to the kingdom glories of the true Solomon (Hosea 2: 14-23).

The Church, too, has her wilderness journey — the time of her earthly pilgrimage — before the end is reached in heavenly glory. In this lovely canticle we see the unfolding of this journey, not in its weakness and failure, but according to the thought of God, taken in the communion of love. For the wilderness has its privileges as well as its privations, and this the Song presents, for the journey is made in the King's palanquin. Moreover the very privations become the occasion of calling forth a sweet odour, just as the path of the bride is marked by the smoke of ascending incense, and perfumed with myrrh and frankincense, and with all powders of the merchant. There is spiritual significance in the fact that the powders of the merchant are compounded from plants gathered in the wilderness. The trials, the testings, and the privations of our wilderness journey, when taken from the hand of God, become the occasion of developing the graces of Christ, which ascend as "an odour of a sweet smell" even now, and will be found unto praise and glory at the appearing of Jesus Christ. It is this aspect of the wilderness journey that the Song presents, not the wilderness with our infirmities and God's provision, as in the Epistle to the Hebrews, but the wilderness with its privations and its privileges, as in the Epistle to the Philippians. Paul has to taste the privations of the wilderness, but he rejoices greatly in the Lord that his trials become the occasion of calling forth the grace of Christ in the saints as "an odour of a sweet smell, a sacrifice, acceptable, well pleasing to God." And we, like Paul, can turn our privations into privileges if we but see that every trial is a God-sent opportunity to call forth some Christian grace; Alas, how often the trials by the way call forth some ugly exhibition of the flesh — its tempers and its violence, its envy and its pride, its impatience and its murmurings. We open the door to the flesh by letting our wilderness circumstances come between our souls and God. Let us but keep God between ourselves and our circumstances and then indeed they will call forth the graces of Christ. Faith, hope, love, meekness, lowliness, long-suffering and patience will be the outcome of the trials, and our journey through the wilderness will be fragrant before God with "myrrh and frankincense" and "all powders of the merchant."

Friends of the Bridegroom.

(3: 7-11).

7. Behold his couch, Solomon's own:

Threescore valiant men are about it,

Of the valiant of Israel.

8. They all hold the sword, experts in war:

Each hath his sword upon his thigh

Because of fear in the night.

The bed, or litter, on which the bride journeys through the wilderness is provided by the King. In like manner the Christian has not to travel at his own charges, or according to his own thoughts, but in the way that God has provided. This, however, entails conflict, and hence the wilderness journey, while developing Christian graces, also calls for Christian warfare. For this we need the "valiant men." Paul not only exhorts Timothy to "be strong in the grace that is in Christ Jesus," but He also says, "Endure hardness as a good soldier of Jesus Christ" (2 Tim. 2: 1-3).

And the soldiers that accompany the litter are well equipped. They "all hold swords"; they are "expert" in the use of their swords; and they are ready to use them, for "every man hath his sword upon his thigh because of fear in the night.''

So too the good soldier of Jesus Christ is armed with "the sword of the Spirit, which is the word of God" (Eph. 6: 17). Paul reminds Timothy that "all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness."

But to have Scripture is not all that is needed. We must be expert in the use of Scripture, and so Timothy is further exhorted to have "an outline of sound words," "rightly dividing the Word of truth" (2 Tim. 1: 13; 2 Tim. 2: 15).

Moreover, we must not only be "armed" and "expert" but ready — every man with "his sword upon his thigh." It was so in Nehemiah's day. "Every man had his sword girded by his side, and so builded" (Neh. 4: 18). The moment of attack will give no time for girding on the sword. We must be ready to "preach the Word," in season and out of season.

9. King Solomon made himself a palanquin

Of the wood of Lebanon.

10. Its pillars he made of silver,

The base of gold, its seat of purple,

The midst thereof was paved with love

By the daughters of Jerusalem.

The introduction of the valiant men is followed by the description of the palanquin, or litter, which they are called to defend. In the details of the palanquin do we not see set forth great truths as to the Person of Christ — the support of our souls and the foundations of our faith? The cedar wood speaking of His perfect humanity, fragrant and incorruptible; the pillars of silver telling of His redeeming power; the gold, of His divine righteousness; the purple, of His royalty; and the pavement of love, of divine love, the foundation of all. Love comes last: as one has said, "There is something beyond gold, there is nothing beyond love."

These are the vital truths that the enemy is opposing and Christendom giving up, but for which the good soldier of Jesus Christ must contend.

11. Go forth, daughters of Zion,

And behold King Solomon

With the crown wherewith his mother crowned him

In the days of his espousals,

And in the day of the gladness of his heart.

The daughters of Jerusalem had been occupied with the bride and the bridal procession, but now they are called to behold the King. Our wilderness journey with its trials and conflicts will end in the Kingdom glories. We have known the King in this wilderness world with the crown of thorns, but we shall yet behold Him in the day of espousals with the crown of glory. The wilderness journey will soon be past. The day of espousals is coming when His people will be presented to Him "a glorious church, not having spot, or wrinkle, or any such thing." Then indeed will be "the day of the gladness of His heart," when "He shall see of the travail of His soul, and shall be satisfied" (Isa. 53: 11).

The Bridegroom.

(4: 1-16).

4. 1. Behold, thou art fair, my love; behold, thou art fair,

Thine eyes are doves behind thy veil;

Thy hair is as a flock of goats,

On the slopes of Mount Gilead.

2. Thy teeth are like a flock of shorn sheep,

Which go up from the washing;

Which have all born twins,

And none is barren among them.

3. Thy lips are like a thread of scarlet,

And thy speech is comely;

As a piece of pomegranate are thy temples

Behind thy veil.

4. Thy neck is like the tower of David,

Built for an armoury:

A thousand bucklers hang thereon,

All shields of mighty men.

6. Thy two breasts are like two fawns, twins of a gazelle,

Which feed among the Lilies.

If the others are occupied with the glories of the King, he, on his part, delights to dwell upon the beauties and perfections of his bride. The bride delights to speak to others of the glories of the King, but it is his joy to unfold to the bride his thoughts about herself. It is blessed to witness to others of the glories of Christ, but for the establishment of our hearts in solid peace and joy, it is necessary to hear from the lips of Christ His own thoughts about His people. It is this that gives the prayer of John 17 such exceeding preciousness, for there we are permitted to hear His thoughts about His own.

The King repeats twice over, "Behold thou art fair," but is not content with a general expression of his appreciation of His bride, he dwells upon her several features. For us, doubtless, these different features set forth the moral graces that Christ sees in His people.

(1) The eyes are the windows of the soul expressing its character and moral condition. Likened to doves would set forth gentleness, purity, and devoted affection, but combined with modesty, for the eyes are seen behind the veil.

(2) The hair is likened to the black glossy hair of the goats seen in all the profusion that a flock would present on the slopes of Mount Gilead. Hair is used in Scripture as the symbol of "subjection" (1 Cor. 11), separation from the world, and consecration to God.

(3) The teeth likened to sheep coming up from the washing would indicate purity; the twins, uniformity, and none barren, completeness, nothing lacking, all qualities that Christ delights to see in His people.

(4) The lips like a thread of scarlet proclaim the healthy condition of the body, just as wholesome speech, of which the lips are a symbol, set forth the condition of the heart, for "out of the abundance of the heart the mouth speaketh." The Lord Jesus was full of grace and truth, and hence we read of Him, "Grace is poured into Thy lips"; and of the bride the King can say, "Thy speech is comely." If the love of Christ is in our hearts, the praise of Christ will be upon our lips, and the grace that was poured into His lips will be expressed by our lips.

(5) The temples. The forehead is used in Scripture to express either modesty or boldness. The prophet had to say of Israel, "Thou art obstinate . . . and thy brow brass" (Isa. 48: 4). Jehovah asks, "Were they ashamed when they had committed abomination?" and the answer is given, "They were not at all ashamed, neither could they blush" (Jer. 6: 15; Jer. 8: 12). In contrast, the bride is marked by modesty. She can blush, so that her forehead becomes red "like a piece of pomegranate," but it is "within thy locks," or as it may read "behind thy veil." Under the outward symbol of subjection there was genuine modesty. Not outward subjection, and inward rebellion. Modesty found with subjection is a precious quality in the sight of Christ.

(6) The neck. The King viewing the neck of the bride adorned with precious jewels likens it to the tower of David adorned with a thousand shields that spoke of David's victories. So too Christ is going to be glorified in His saints and admired in all them that believe.

(7) The breasts set forth the affections. The figure of the roe is used in the same connection in Proverbs 5: 19, to indicate that which is pleasant. The "young" roe sets forth that which is fresh. In the eyes of Christ His people are marked by love that is truly pleasant and that will never grow old.

6. Until the day break, and the shadows flee away,

I will get me to the mountains of myrrh,

And to the hill of frankincense.

Night is coming and the King must leave his bride until the marriage morn. However blessed the communications of love by the way, yet the day of the gladness of the Bridegroom's heart is still future. The bride is in the wilderness; the marriage day is yet to come. Until that day dawns the Bridegroom will go to his own country reminding us, in mystic language, that during our wilderness journey it is the night of the absence of Christ. He may commune with us by the way; He may give us very blessed realizations of His presence with us in a spiritual sense, but personally He has gone to the mountains of myrrh and the hill of frankincense, until the day break and the shadows flee away.

7. Thou art all fair, my love;

There is no spot in thee.

If, for a time, the bride is left behind, it is not because of any lack in herself. In the eyes of the King she is all fair and without spot. And in like manner the Lord's people, viewed in the light of the Lord's purpose, are "holy and without blame before Him in love."

8. Come with me, from Lebanon, my spouse,

With me from Lebanon —

Come, look from the top of Amanah,

From the top of Shenir and Hermon,

From the lions' dens,

From the mountains of the leopards.

If for a time the bride is left in the wilderness, and the Bridegroom departs to the mountains of myrrh, he would at least carry with him the affections of the bride. "Come with me," he says, "look from the top of Amanah." In like manner we are called to "seek those things which are above, where Christ sitteth at the right hand of God." Earth has no fairer scenes than Lebanon and Amanah, Shenir and Hermon; but hidden dangers lurk beneath earth's brightest prospects. The lion has his den, and the leopards roam, in the excellent places of the earth. The well watered plain of Jordan may appear fair as the garden of the Lord, but Sodom and Gomorrah are there. Let us beware of looking back, like Lot's wife, but rather may we "look from," and beyond, all "created excellencies," setting our affections on things above, and not on things of the earth.

9. Thou hast ravished my heart, my sister [my] spouse!

Thou hast ravished my heart with one of thine eyes,

With one chain of thy neck.

10. How fair is thy love, my sister, [my] spouse!

How much better is thy love than wine!

And the fragrance of shine ointments than all spices!

11. Thy lips [my] spouse, drop [as] the honeycomb;

Honey and milk are under thy tongue;

And the smell of thy garments is like the smell of Lebanon.

If the Bridegroom desires to carry away the affections of the bride, it is indeed because he can say to her, "Thou hast taken away my heart." Twice he repeats, "Thou hast taken away [or "ravished"] my heart." It is well for us to have our affections delighting in Christ, but nothing so establishes the heart and fills it with adoring joy as the realization of the delight that Christ finds in His people. Few and poor are our thoughts of Christ, but we may say with the Psalmist, "Many, O Lord my God, are thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee . . . they are more than can be numbered." Little wonder if our hearts were ravished with Christ, but that His heart should be ravished by His people is indeed a world's wonder. And what could the King see in the bride that his heart should be ravished? No great thing as men speak. It was but a glance of the eye and a chain of the neck. But that look was a look of love, and the chain spoke of the adorning that he himself had put upon her. As we should say, "We love Him because He first loved us." The glance of the eye speaks of the love of the heart, and the chain of the neck proclaims that the love of the heart is the fruit of His own love.

Of the Bridegroom's love the bride has already said it is better than wine, and His name as ointment poured forth, and now the King, using the same figures, but with increased intensity, expresses his delight in the love of the bride. Not only is her love better than wine, it is "much better," and the fragrance of her ointments exceeds all spices. So to the heart of Christ, His people's love is much better than all earthly joys, and the graces of His people beyond compare with all that can minister delight in nature. Simon may spread a sumptuous feast for the Lord, but the uninvited guest —  the nameless woman that was a sinner — a yet greater feast for the heart of the Lord "for she loved much." As one has well said, "Our Lord Jesus takes special notice of the frame of the heart; He lays more weight on our lives than on our works, though true love can never be without works."

But not only the look of the eye and the chain of the neck proclaim the love of the bride, but the "lips," the "tongue" and the "garment" all minister delight to the King's heart. Of the wicked it is written, "the poison of asps is under their lips," but of His own He can say, "honey and milk are under thy tongue." Words fall from their lips that are sweet to the Lord, and the practical righteousness of the saints — their garments — are like the smell of Lebanon, the cedar wood that speaks of human perfection.

12. A garden enclosed is my sister, [my] spouse;

A spring shut up, a fountain sealed.

13. Thy plants are a paradise of pomegranates, with precious fruits;

Henna with spikenard plants;

14. Spikenard and saffron;

Calamus and cinnamon, with all trees of frankincense;

Myrrh and aloes, with all the chief spices:

15, A fountain in the gardens,

A well of living waters,

Which stream from Lebanon.

Having expressed His delight in the bride, the King proceeds to liken her to a garden enclosed, thus setting forth how completely the bride is set apart for His delight. In the midst of a barren desert the King has His garden enclosed wherein there are fountains of water and pleasant fruits for the pleasure of the King.

From the beginning of time it has been God's purpose to have a garden in this world for His pleasure. In accord with this desire the Lord God placed a garden eastward in Eden. And in that garden there were trees pleasant to the sight and good for food, and a river that watered the garden and flowed from thence to the world around. But sin entered and the garden was marred and brought forth thorns and thistles.

But again, in the course of time, the Lord planted a garden. He chose Israel from among the nations and likened them to a vineyard in a very fruitful hill. Separating them from the nations, He "made a wall about" His vineyard, and gathered out the stones, and planted it with the choicest vine, and He looked for fruit. But again sin marred the garden, and it brought forth only wild grapes, and the garden was laid waste and became a place of briars and thorns (Isa. 5: 1-7).

Moreover to-day the Lord has His garden upon the earth, for the Apostle can say of the Christian assembly, "Ye are God's husbandry," and in this garden one may plant and another may water, but God giveth the increase (1 Cor. 3: 6-9). But, alas, once again the garden has been marred, for "while men slept" the enemy has sown "tares among the wheat," with the result that God's broken and scattered people present but faint traces of the garden of the Lord.

But when we turn from the people of God to the word of God, we find enshrined in the Song of Songs a perfect description of the garden that is suited to the Lord. And as we linger within the precincts of this fair garden we realise not only what is suited to the Lord, but how little we answer to the desire of His heart.

Let us first remember that the garden of the Lord is "a garden enclosed." This speaks of separation, preservation, and sanctification. Under the eye of God this world is but "the barren place where Jesus died;" but in this waste there are those whom the Lord can call "His own," and as we listen to the desire of the Lord for His own as expressed in the great prayer of John 17 we begin to realise the deep spiritual meaning of "a garden enclosed." If "a garden enclosed" involves separation from the surrounding desert, then, in like manner, we hear the Lord telling the Father that His own are not of the world even as He is net of the world. If "a garden enclosed" has in view the preservation of the tender plants, then, in accord with this thought, we hear the Lord praying that His people may be kept from evil. And lastly, if "a garden enclosed" implies a spot set apart for the owner's enjoyment, then, in harmony with this, we hear the Lord's desire that His people might be sanctified.

Such are the desires of the Lord; to have a company in this world, definitely separated from the world, preserved from the evil of the world, and set apart for His pleasure, to form for Him "a garden enclosed."

But the garden of the King is not only "a garden enclosed," it is a watered garden. Israel in their decline are likened to "a garden that hath no water," but in the day of their future restoration the Prophet can say to Israel, "Thou shalt be like a watered garden, and like a spring of water, whose waters fail not" (cf. Isa. 1: 30 and Isa. 58: 11) And so the garden of the King has its "spring shut up, and fountain sealed." It is not dependent upon the surrounding desert for its supply, the spring is within the garden. And so with the Lord's people; they have a secret source of supply, the Holy Spirit, "whom the world cannot receive because it seeth Him not neither knoweth Him." He indeed is the "Spring," but let us not forget the Spring must be "shut up." It is possible to grieve the Spirit into silence, and then how parched our souls become, how unfruitful the Lord's people, when the Spirit is quenched. We need to carefully keep the door "shut" against the intrusion of the flesh, lest the Philistines once again stop the wells with earth as in the days of Abraham.

Moreover, the "spring shut up" is "a fountain sealed." A spring yields an unfailing supply, a fountain an abundant supply rising up to its source. The Holy Spirit is not only an unfailing spring, abiding with us, and meeting all our needs throughout our pilgrim path, but He is also a fountain within the believer springing up into everlasting life (John 4: 14). Moreover, the fountain is set apart for the King — it is "sealed." As the Spring the Holy Spirit is occupied with us and our needs, as the Fountain He is wholly occupied with Christ and engaging our hearts with Him.

Furthermore, the garden of the King is a fruitful garden. The plants of this garden form a paradise of pomegranates, with "precious fruits" and "trees of frankincense." and "all chief spices." The plants may vary in size and beauty, in fragrance and fruitfulness, but all are for the delight of the King. And so in the garden of the Lord; no two saints are alike, but all minister to His delight.

And lastly, the King's garden not only ministers to his delight, but it is a source of blessing to the regions beyond, it is like "a well of living waters, which stream from Lebanon." And so if the garden of the Lord is "enclosed," if it is watered with "a spring shut up, a fountain sealed," if it yields its precious fruit for the Lord, then indeed it will be a source of blessing to the world around, a channel for "rivers of living water" to flow to dying men.

How good for our souls to linger awhile within the garden of the King and seek to learn the spiritual significance of the walls by which it is enclosed, the spring by which it is refreshed, the fruits and spices which grow therein, and the streams which flow forth to the barren lands beyond.

And we need every lesson of the garden, for our service is oft-times poor and partial. We are apt to expend much labour on one part of the garden to the detriment of another portion. Thus in the history of the Lord's garden it has often come to pass that some have been so busy "hedging and ditching" that they have neglected the flowers and fruit. Such have almost wholly confined their labours to the maintenance of separation from the world and the exclusion of evil from the garden of the Lord, and have had little time for the care of souls, with the result that they have indeed secured an exclusive garden, but in it little fruit for the Lord and little blessing for the world around.

Then, again, others have forgotten to keep the spring "shut up." The flesh has been allowed to work unhindered in the garden of the Lord, and so the Holy Spirit has been grieved and hindered, and in this way the garden has ceased to yield its pleasant fruit to the Lord.

Others, again, have been so attracted by the flowers and the fruit that they have overlooked the hedges and the ditches, with the result that the encircling walls have fallen into disrepair, and evil has entered through the breaches, and the garden of the Lord has been choked with weeds and become unfruitful.

Finally, there are others who have been so engrossed with the streams that flow forth to the world around that they have overlooked the plants that grow within, and thus the garden has ceased to yield fruit to the Lord.

Let us remember the garden is not ours but the Lord's, as the King can say in the Song "My garden" (16). It is "enclosed" for the Lord; the spring is to water His garden; the precious fruits are for His delight; and if the streams of living water flow from the garden it is only to rear plants for the garden. Keeping this in mind, how careful should we be of any neglect that would render the garden of the Lord unfruitful.

16 Awake, north wind, and come [thou] south;

Blow upon my garden, [that] the spices thereof may flow forth.

The King calls for the cold blast from the north, and the scorching wind from the south, to blow upon his garden and thus make the spices thereof flow forth. Thus it is the Lord often calls for the contrary winds of this world to blow upon His people to call forth from them the precious fruits of His own grace. The plants in His garden have ever increased most and thriven best in times of hottest persecution.

The Bride.

(4: 16).

16. Let my beloved come into his garden,

And eat its precious fruits.

The bride, taking up the figure used by the King, seems to say, "If I am a garden, and if the King can see in his garden a paradise of precious fruits, then let my beloved come into his garden, and eat its precious fruits." In the eyes of the bride the garden would be but a poor place without the presence of the King. And we may say, "What would heaven be without the presence of Christ? What would paradise be without the Lord? And what the assembly of His people on earth without Himself in the midst?" What gave all the blessedness to that garden enclosed when the "disciples were assembled" on that first day of the week in the upper room with the doors shut for fear of the Jews? Was it not that "then came Jesus and stood in the midst"? And do we not read of that same visit to His garden that one disciple "was not with them when Jesus came"? It was the coming of Jesus into the midst of His own that turned His garden into a paradise.

The Bridegroom.

(5: 1).

1. I am come into my garden, my sister, [my] spouse;

I have gathered my myrrh with my spice;

I have eaten my honeycomb with my honey;

I have drunk my wine with my milk.

Eat, O friends; drink, yea drink abundantly, beloved ones!

How gladly the Bridegroom responds to the invitation of the bride. And may we not say Christ delights to be constrained by His willing people? The Emmaus disciples "constrained Him, saying, Abide with us." And with what immediate grace the Lord responds, for we read "He went in to tarry with them." And having come into the garden, the King not only partakes of the fruits of the garden but He spreads the feast, for He can say, "Eat, O friends; drink, yea drink abundantly, beloved ones." We may spread our little feast for the Lord as in the home at Bethany, but how rich a feast He spreads for us. If He found delight in the midst of His own, yet it was His presence that filled their hearts with gladness, for we read, "Then were the disciples glad when they saw the Lord." Thus, again and again, as we journey on, He delights to come into His garden, set apart from this wilderness waste, and sup with us and we with Him, "until the day break and the shadows flee away." Then at last we shall sit down to the marriage supper of the Lamb in His own home of heavenly glory, to go out no more.

Canticle 4. Cant. 5: 2 - 6: 12.

The Restoration of Love.

The Bride.

(v. 2).

2. I slept; but my heart was awake.

The voice of my beloved! he knocketh:

The bridal feast is over; the King has departed to the mountain of myrrh, and to the hill of frankincense, until the day break and the shadows flee away. In the night of the Bridegroom's absence the love of the bride has waned, and she seeks her ease in her own home. How soon she passes from feasting in his presence to sleeping in his absence. In earlier times her love had weakened, but this was a more serious decline; before, she had rested in her home, now she sleeps. If, however, she sleeps, it is but a restless sleep — "I slept," she says, "but my heart was awake."

Alas, like the bride, again and again our love can grow cold even though we have known and enjoyed the love of Christ. How quickly, too, our hearts can change, like the disciples who pass from feasting in the upper room to sleeping in the garden. But such repose is only an uneasy sleep, for the heart that has tasted the love of Christ will ever he restless if it turns aside to seek its ease in this vain world. It has too much of Christ to enjoy the world and too much of the world to enjoy Christ. Sleeping but restless, describes the condition of such.

But the love of the Bridegroom never varies. The bride may sleep, but love gives him no rest until he has awakened her slumbering affections. And how true are the words of another: "Christ's heart is never wearied, it is as freshly set on the bride as when God chose us in Him before the foundation of the world."

The Bridegroom.

(v. 2).

2. Open to me, my sister, my love, my dove, mine undefiled;

For my head is filled with dew,

My locks with the drops of the night.

The bride may seek her rest, but not so the Bridegroom. He knocks at her door seeking admission. In love he appeals to her affections, seeking to restore the heart that has grown cold. His touching words, "Open to me," express the longing of his heart to fill her heart. He lavishes upon her every term of endearment, "My sister, my love, my dove, mine undefiled." He could have said, "Thy King, thy friend, thy beloved," but love takes another way more calculated to reach her heart. He reminds her of all that she is in his sight. Her waning love has not changed his thoughts of her. And then, as a final appeal to her heart he speaks of his sufferings on her behalf. He has faced the night, the cold, the darkness, and the dew, to awaken her love.

In all this mystic scene can we not see the way Christ takes to restore our wandering affections to the enjoyment of His love? In the night of His absence we may seek our ease in this poor world, but He loves us too well to let us rest apart from Him. Solemn indeed, if the Lord has to say to us, "Sleep on and take your rest." But if we wander, He follows with restoring grace, and knocks at our door. Alas that there could ever come a day that finds the door of our hearts closed and barred to Him, and that our Laodicean lukewarmness should compel Him to say, "Open to Me." How touching these words I What a sorrowful tale they tell of wandering affections, and empty, unsatisfied hearts; and yet, withal, how blessedly they speak of His unchanging love, and His longing to fill our hearts with Himself. It is as if He said, "You have turned to other objects and found no rest; your soul sleeps, but without rest; your heart waketh, but without satisfaction now open to ME."

But Christ will never force Himself upon the soul. He will not be an uninvited guest. He loves to be "constrained"; and so the word to the bride is "Open." The Bridegroom is waiting and willing to enter, but the bride must "open" the door of her heart. Do we complain of little love to Christ? Let us remember He is willing to fill our hearts if we will but "open" the door and let Him in. The latch is on our side of the door.

And what more calculated to arouse our slumbering affections than the realization that, in spite of all our wanderings, He loves us still; that He is still ready to say, "You are mine," "My sister, my love, my dove, mine undefiled."

But, further, how must it move the heart that has grown cold, to hear again of the sufferings that Christ has endured for our sakes. What a journey the Bridegroom of our souls has taken to win our hearts! What night of woe He went into; and in that night what dews of sorrow fell on Him to win our love. He broke His heart to win our hearts.

If our hearts have turned aside to other objects; if our love has grown cold, may we get a fresh view of the One who stands at our door and knocks, and may we listen to His pleading voice as He says: —

I want your heart's affections, "Open to Me."

1 love you: "My sister, my love, my dove, mine undefiled."

1 have suffered for you, "For my head is filled with dew, and my locks with the drops of the night."

The Bride.

(3-8).

3. I have put off my tunic, how should I put it on?

I have washed my feet, how should I pollute them?

The bride, though not insensible to this touching appeal, knows not how to cast off her sloth. She finds it is easier to put off the tunic than put it on, easier to ungird the loins than to gird them up. To respond to this appeal calls for energy and sacrifice. Selfish ease has enfeebled the bride, and twice she asks, "How should I?" She has to learn, indeed, that, left to herself, she cannot throw off her lethargy. So, too, when affection for Christ grows cold and we, like the bride, settle down in our own things, we may, indeed, be interested and moved somewhat by some touching appeal, and yet know not how to cast off our spiritual langour. If, however, we cannot restore our souls, He can, and He does. "He restoreth my soul" is the experience of the Psalmist. And in the scene that follows we see the way love takes to work the restoration of our wandering affections, a way that may indeed be painful to the flesh but leads to a blessed end.

4. My beloved put in his hand by the hole [of the door];

And my bowels yearned for him.

Already he has spoken, but now the Bridegroom stretches forth his hand to the bride, and this silent appeal fills her with yearnings after the Bridegroom. Such also was failing Peter's experience when in the very moment of his denial the Lord "turned and looked" upon him. It was a look that, speaking more effectively than words, seemed to say, "You have denied Me, but I love you." And that look, like the Bridegroom's hand in our Canticle, began the work of restoration, for "Peter went out and wept bitterly." And do not our hearts burn within us when the Lord stretches out His hand towards us in our failures, that hand with the wound-marks that tell of His unchanging love?

5 I rose up to open to my beloved;

And my hands dropped with myrrh,

And my fingers with liquid myrrh,

Upon the handles of the lock.

6. I opened to my beloved;

But my beloved had withdrawn himself; he was gone:

My soul went forth when he spoke.

I sought him but I found him not;

I called him, but he gave me no answer.

This appeal has overcome the lethargy of the bride. She rises to open to her beloved. The door at which he had sought an entrance was redolent with his presence, but he himself had withdrawn. This, however, was the way love was taking to awaken her affections. If, when he drew near, the bride would not respond, he will now withdraw, but only to quicken her affections by his absence. And how effectual the way he takes. The bride is thoroughly aroused, "I rose up," "I opened to my beloved," "I sought him," "I called him," is the language of her heart. Every expression proclaims the renewed energy of her affections. But for the moment all in vain. He was gone, and he gave her no answer. The Beloved was at first the seeker; not finding any response from the bride, his love takes another way which turns the bride into the seeker, to find, in her turn, no response from the Bridegroom. Had then the love of the Bridegroom changed? Had he given up his bride? Ah no, it was not the love, but the manner of expressing the love, that had changed. The bride must learn that the communion of love is easily lost but only recovered through humbling experiences.

And after this same fashion love deals with the "slow hearts" of the two disciples on the way to Emmaus. They wandered, but the Lord followed, and so dealt, in restoring grace, with their affections that He turned their "slow hearts" into "burning hearts," and, having awakened their affections, He "vanished out of their sight." The One who sought them withdrew from them, and in so doing left behind Him two seekers after Him in place of two wanderers from Him. For that same hour of the night, they rose up and returned to Jerusalem. They sought the Lord, and they found the Lord; in the midst of His own.

The Lord loves to be sought after, and those that seek will not be disappointed, even though they may have to pass through painful experiences before their wandering hearts are restored to the enjoyment of the love of Christ. Such was the experience of the bride in her further search for the Bridegroom.

7. The watchmen that went about the city found me;

They smote me, they wounded me;

The keepers of the walls took away my veil from me.

Loss of affection means the loss of the company of the Bridegroom. But further it exposes the bride to the dealings of the city watchmen, and the keepers of the walls.

The business of the watchmen is to keep order in the city. How comes it that they find the bride wandering in the city at night, without the Bridegroom? This is contrary to order and they rightly rebuke her. They "wounded" her, but "faithful are the wounds of a friend." Again the keepers of the walls have to protect the city from attacks of the enemy, and in following their calling must needs challenge all comers, to distinguish friends from foes. They are true to their work in their dealing with the bride. They must discover if she is really what she professes to be, and therefore they strip her of her veil. When we wander do we not expose ourselves to rebuke from those who watch for souls? It is often thus the Lord carries on His restoring work through the means of others. May we not say that Paul was doing watchman's work when he had that sharp contention with Barnabas in regard to John Mark? And again was he not doing the work of a keeper of the walls when he withstood Peter to the face and exposed his dissimulation; thus, as it were, taking away his veil. But painful as such experiences may be, they work recovery in the true soul. And so with the bride; the dealings of "the watchmen," and "the keepers," awakened in the bride deeper longings of heart after the Bridegroom — yearnings of heart that she cannot conceal from others.

8. I charge you, daughters of Jerusalem.

If ye find my beloved . . .

What will ye tell him?

-That I am sick of love.

Unable to contain the longings of her heart, the bride charges others, if they find her beloved, to tell him she is sick of love. She supposes that all would know to whom she refers. To those, however, to whom she appeals the Bridegroom is as one unknown.

The Daughters of Jerusalem.

(9)

9. What is thy beloved more than [another] beloved,

Thou fairest among women?

What is thy beloved more than [another] beloved,

That thou dost so charge us?

They have never known the intimacy of love with the Bridegroom, and cannot understand the affections that fill the heart of the bride. They ask, "What is thy Beloved more than another Beloved?" But this is only another step in the restoration of the bride. Her motives must be searched. Is her Beloved more to her than another? It hardly appeared so in the eyes of others. She had taken her ease without the Bridegroom, and when he knocked she could not even bestir herself to let him in.

Peter professed great love for the Lord when he said, "Although all shall be offended, yet will not I." But Peter evinced little love for the Lord when he slept in the garden, and no love for the Lord when he denied him in the palace. How seemly it is that in the way of his restoration Peter must be searched with the thrice repeated question, "Lovest thou Me."

The bride, in response to this searching question, proves the reality of her affection by pouring forth all that is in her heart concerning the Bridegroom.

The Bride.

(10-16).

10. My beloved is white and ruddy,

The chiefest among ten thousand.

11. His head is as the finest gold;

His locks are flowing, black as the raven;

12. His eyes are like doves by the water-brooks,

Washed with milk, fitly set;

13. His cheeks are as a bed of spices, raised beds of sweet plants;

His lips lilies, dropping liquid myrrh.

14. His hands, gold rings set with the chrysolite;

His belly is bright ivory, overlaid [with] sapphires;

16. His legs, pillars of marble, set upon bases of fine gold:

His bearing as Lebanon, excellent as the cedars;

16. His mouth is most sweet:

Yea, he is altogether lovely.

This is my beloved, yea, this is my friend,

O daughters of Jerusalem.

This lovely description is but another step in the awakening of love, for as the bride unfolds the perfections of the Bridegroom to others, her heart, engaged with himself and his glories, is afresh stirred to its depths. To witness to others of the glories and perfections of Christ will most surely kindle afresh one's own affections for Christ.

This glorious imagery can alone apply to Christ. It is His perfections that pass before us. He alone is "white and ruddy, the chiefest among ten thousand." Whatever others may be, He is the "chiefest": however many there may be, He is "the chiefest among ten thousand."

His divine majesty passes before us in the head as the most fine gold.

His locks are flowing and black, betokening the vigour of manhood. No white hair, no trace of age or decay will ever pass on Him. Where all grows old, He never grows old. His years shall never fail.

His eyes, as the eyes of doves, speak of His tender compassion. "Washed with milk" speaks of purity. "Thou art of purer eyes than to 'behold evil, and canst not look on iniquity. "Fitly set "speaks of the perfection of His vision before whom "all things are naked and open."

The cheeks speak of beauty and attractiveness. The world saw no beauty in Christ, and smote Him on the cheek. Judas professed attraction to Christ but only to betray Him by kissing Him on the cheek. The believer, on the other hand, can delight in the beauty and attractiveness of Christ as a bed of fragrant herbs calls forth the admiration of the passer-by.

His lips are likened to lilies dropping sweet-smelling myrrh. The lily may speak of purity and the sweet-smelling myrrh of grace. Isaiah had to confess he was a man of unclean lips, but the lips of Christ were pure; no guile was found in His mouth. And of Christ it could be said, "Grace is poured into Thy lips." As He passed through this world, words of grace were ever dropping from His lips like sweet-smelling myrrh.

His hands are likened to rings set with beryl. The ring is the emblem of authority (Gen. 41: 42; Esther 3: 10), and the token of love (Luke 15: 22) Man expressed his hatred to Christ by nailing His hands of love to a cross, but the believer delights to recognise that all power is in the hands of Christ. but the hand that wields the power is moved by love.

His belly, or body, is likened to bright ivory overlaid with sapphires. The whiteness and smoothness of the ivory may indicate the perfection of Christ without blemish or spot, and the sapphires the preciousness of Christ. Peter presents this twofold view of Christ when in one place he speaks of Him as "without blemish and without spot" and in another writes, "Unto you, therefore, which believe He is precious" (1 Peter 1: 19; 1 Peter 2: 7).

His legs as pillars of marble, set upon sockets of fine gold, speak of the stability and strength of purpose that ever marked the Lord Jesus. The base of fine gold may indicate that all the steadfastness and strength of Christ had its foundation in divine righteousness.

His countenance or "bearing" signifies "not the face only but the entire aspect." It is likened to Lebanon, a figure which brings before us the excellence and dignity of Christ.

His mouth is most sweet. In the imagery of the song, it is the kiss rather than speech that is connected with "the mouth." This clause in the bride's glowing description would therefore serve to set forth the sweetness of the love of Christ.

"He is altogether lovely." In Christ we have a perfect object, One who is altogether lovely. Here the heart can rest with satisfaction. In Daniel's image the head was of fine gold, but the toes were of iron and day. Here the head of the Bridegroom is likened to fine gold, and the legs of marble are set upon bases of fine gold. In the Beloved there is no deterioration. His whole bearing is majestic, He is altogether lovely.

And having closed her description the bride can add, "This is my beloved and this is my friend." So too each of the redeemed can say of Christ, "He is my Beloved, He is my Friend" even while they unite to sing —

"Join all the glorious names

Of wisdom, love and power,

That mortals every knew,

That angels ever bore;

All are too mean to speak His worth,

Too mean to set the Saviour forth."

The Daughters of Jerusalem.

(6: 1).

1. Whither is thy beloved gone,

Thou fairest among women?

Whither is thy beloved turned aside?

And we will seek him with thee.

The lovely description of the Bridegroom: raises a further question in the minds of the daughters of Jerusalem. They had inquired, "What is thy beloved more than another beloved?" Now they ask, "Whither is thy beloved gone?" The full revival of the bride's affections lies in the answer to these two questions. If our love to Christ has grown cold, let us but answer the two questions, "Who is He?" and "Where is He?" and once again, as we are occupied with Him, our cold hearts will be warmed with the glow of His love.

The Bride.

(6: 2, 3),

2. My beloved is gone down into his garden, to the beds of spices.

To feed in the gardens and to gather lilies.

3. I am my beloved's, and my beloved is mine:

He feedeth [his flock] among the lilies.

The bride has dwelt with rapture on the perfections of the Bridegroom, and occupation with Him has so quickened her intelligence that she can at once tell whither the Beloved is gone. She had sought him in the city but he was not there. "My Beloved," she says, "is gone down into his garden," a fragrant spot where he can feed and gather lilies. There are none that minister to the heart of Christ in this world but "His own which are in the world." With them is all His delight. There only He finds the bed of spices. The garden of the Lord is composed of His loved ones, and the restored soul knows full well that Christ can be found with His people. It was thus with the two disciples of Emmaus. When restored they rose up the same hour and returned to Jerusalem (Luke 24).

The Bridegroom.

(6: 4-9).

4. Thou art fair, my love, as Tirzah,

Comely as Jerusalem,

Terrible as troops with banners:

Step by step the bride is led on until she finds herself in the presence of the Bridegroom, and at last hears his voice. The first words that fall on her astonished ears are, "Thou art fair, my love." What more touching to the heart that has wandered and grown cold than to be drawn again into His presence; there to realise, in all its sweetness, that, in spite of an our wanderings it can still say, "I am His and He is mine," and to hear those words pregnant with grace to a restored soul, "Thou art fair, my love." Just when the heart is ready to reproach itself with having wandered from such a Saviour, at the very moment when the restored soul is so sensible of its own unworthiness, how sweet to hear Him say, "Thou art fair, my love." When my heart may well feel how truly I have merited a word of reproach, how touching to be greeted with a word of appreciation. Do we not recall a scene like this on the Lord's resurrection day. His own were gathered behind closed doors and "Jesus Himself stood in the midst." Some of them had slept in the hour of His agony, all of them had forsaken Him in the presence of His enemies and fled from Him in the day of battle. We may well ask, therefore, will He be against them in this the day of His victory? Ah no I the first words He utters are "Peace unto you."

The Bridegroom continues to express the attraction he finds in the one who had cost him so much. Earth's fairest cities, and the world's bravest display are pressed into service to figure the beauty of the bride.

5. Turn away thine eyes from me,

For they overcome me.

Thy hair is as a flock of goats

On the slopes of Gilead.

6. Thy teeth are like a flock of sheep

Which go up from the washing;

Which have all borne twins,

And none is barren among them.

7. As a piece of pomegranate are thy temples

Behind thy veil.

In spite of her wanderings the thoughts of the Bridegroom towards his bride have not changed. The same figures are used to describe her perfections as in a former canticle. (4: 1-3). She is thus assured there is no change in his heart.

8. There are threescore queens, and fourscore concubines,

And virgins without number:

9. My dove, mine undefiled, is but one;

She is the only one of her mother,

She is the choice one of her that bore her.

The daughters saw her, and they called her blessed;

The queen and the concubines, and they praised her.

Here the Bridegroom no longer speaks to the bride, though he speaks about her. He is not content to assure the heart of the bride of his unchanging love and appreciation, but he goes further; he will vindicate her before others. All the world shall know that he has loved her, and that she has a unique place in his affections. There may be other queens and other wives, but his bride holds a supreme place in his affections. None can compare with her, and by unfolding before others all that she is to him, he secures the praise of the world for his bride. Thus will it be with restored Israel among the nations in a day to come. And thus will it be when at last the wanderings of the church are over, according to those touching words of the Lord, "I will make them to come and worship before thy feet, and to know that I have loved thee." And is it otherwise with a restored soul? Not only is failing Peter restored in secret to communion with the Lord. but he is publicly owned and honoured in the service of the Lord.

The Daughters of Jerusalem.

(6: 10).

10. Who is she that looketh forth as the dawn,

Fair as the moon, clear as the sun,

Terrible as troops with banners.

The Bridegroom has said that the daughters should bless the bride and the queens should praise her, and now they unite to celebrate her glories. The Bridegroom had used the fairest cities of earth to set forth her beauty, and now the daughters of Jerusalem use the most glorious objects in the heavens to express their praise of the restored bride. All trace of failure and wandering days are passed, and she comes forth fresh as the morning, pure as the light of the moon, and glorious as the sun.

The Bridegroom.

(6: 11, 12).

11. I went down into the garden of nuts,

To see the verdure of the valley,

To see whether the vine budded,

Whether the pomegranates blossomed.

The canticle closes with the Bridegroom's satisfaction as he sees of the fruit of the travail of his soul. Our Beloved has been into the valley of death to secure His bride. We too, like the bride of the Song, have been, in our wilderness journey, into the valley of humiliation, but at last Christ will gather "the fruits of the valley." He will take His place in His garden, in the midst of His own, and find fruit sweet to His taste. Time was when He came into the midst of His earthly people seeking fruit but finding none. When He comes seeking fruit in the day of His glory, will He find fruit? Will the vines bud and the pomegranates blossom? The answer immediately comes —

12. Before I was aware

My soul set me upon the chariots of my willing people.

His willing people at once yield to Him the place of victory and glory. They set Him upon the chariots. They can say in the language of the Psalm, "In thy majesty ride prosperously because of truth and meekness." Time was when the bride repelled the Bridegroom, but now He is received with acclaim. He may indeed work so wondrously that His people will receive the praise of all the world but, after all, it is He who is the victor. He is the One that is exalted to the chariots of His willing people. Restored Israel will say "He hath done this" (Ps. 22: 31). The glorified church will cast their crowns before Him, saying, "Thou art worthy, O Lord." All the redeemed, whether earthly or heavenly, will at last unite to exalt the Lord. In different times and in different ways the Lord will be set upon the chariots of His willing people.

Canticle 5. Cant. 6: 13 to 8: 4.

The Witness and Communion of Love.

The previous Canticle closes with the restored bride in happy communion with the Bridegroom in the garden of nuts. In this Canticle two scenes pass before us. In the first, the bride is displayed before the daughters of Jerusalem in all the comeliness the King has put upon her (Cant. 6: 13 to 7: 5). In the second, the Bridegroom and the bride are found in happy and unrestrained communion (Cant. 7: 6 to 8: 4).

The bride, having been restored, becomes a witness to the affections of the Bridegroom before others. This witness is maintained by a walk in communion with the Bridegroom. So with ourselves, the fruits of restoration are seen in the display of the moral beauties of Christ, and this can be only maintained by a walk in communion with Christ. It was thus in the history of restored Peter. In the early part of Acts 4. he is before the world in a way that leads them to discern that he "had been with Jesus" and in the latter part of the chapter he retires to his "own company" to hold sweet communion with the Lord"

The Daughters of Jerusalem.

13. Return, return, O Shulamite;

Return, return, that we may look upon thee.

The scene opens with the daughters of Jerusalem calling upon the bride to return. They had already heard from her lips the rapturous description of the Bridegroom, awakening in their hearts desires after the Bridegroom; then, apparently, she left them to join her Beloved in the garden of spices, and now they plead with her to return. Possibly the secret of their plea is the desire to learn more of the Bridegroom, and who so fitted to witness of the Bridegroom as the bride, for now they recognise she is in relation with the King. For the first time they speak of her as the Shulamite — the name of Solomon in its feminine form.

The Bride.

13. What would ye look upon in the Shulamite!

In reply to the call of the daughters of Jerusalem the bride expresses wonder that they should desire to look upon her.

The Daughters of Jerusalem.

(6: 13 - 7: 5).

13. As it were the dance of two camps.

This appears to be the answer of the daughters of Jerusalem. The text may be translated, "As it were the dance of Mahanaim." The allusion is probably to the day when Jacob left the land of Mesopotamia to go to the promised land with his wives, his children, his servants and all his goods. In the way "the angels of God met him; and when Jacob saw them, he said, This is God's host: and he called the name of that place Mahanaim" (i.e., two hosts or camps). There the heavenly and the earthly host met, and here the Bridegroom and the bride have met in the garden of the King, and the daughters say, in the language of figure, "We would see the effect of this meeting." How good when others can see the effect of our having been "with Jesus." In response the bride stands before them in all her beauty, and with great delight the daughters of Jerusalem describe her loveliness.

7: 1. How beautiful are thy footsteps in sandals,

O prince's daughter!

The roundings of thy thighs are like jewels,

The work of the hands of a cunning workman.

2. Thy navel is a round goblet, [which] wanteth not mixed wine;

Thy belly a heap of wheat, set about with lilies;

3. Thy two breasts are like two fawns, twins of a gazelle;

4. Thy neck is a tower of ivory;

Thine eyes, [like] the pools in Heshbon,

By the gate of Bath-rabbim;

Thy nose like the tower of Lebanon,

Which looketh toward Damascus:

5. Thy head upon thee is like Carmel,

And the locks of thy head like purple;

The King is fettered by [thy] ringlets!

The daughters of Jerusalem thus celebrate the beauty of the bride. Formerly her words had borne bright witness to the King, but now she herself is a witness to all the comeliness the King had put upon her. It is the witness of life rather than lips, of ways rather than words. She had been with the Beloved in the garden of spices and she comes forth from His presence with the beauty of the King upon her. She is hailed as the daughter of the Prince. The stamp of royalty is upon her, and the grace and majesty of the King's presence surrounds her going. So in a former day the face of Moses shone with the glory of the One from whose presence he came. The world in his day saw, in a man on earth, the result of being in touch with heaven. Again, in a later day Elisha sees the vision of Elijah ascending to heaven and, on his return to Jericho, the sons of the prophets at once recognise that "the spirit of Elijah doth rest on Elisha." They had no vision of the rapture, but they discern its effect on Elisha. They saw in a man on earth the spirit of a man that had gone to heaven. So too Stephen, in his day and generation, sets forth the blessedness of a man on earth being in touch with the Man in heaven. "He being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God and Jesus." The world had no such glorious vision, but they saw the effect it produced in Stephen. They saw a man who could pray for his murderers, and thus reproduce on earth the grace of the Man that had gone to heaven.

We may well challenge our hearts by these examples of men on earth in touch with heaven. As we journey on our way, can the world see faces shining with the joy of the presence of the Lord after the manner of Moses? Can they discern in us the Spirit of Christ after the pattern of Elisha, or the setting forth of the heavenly Man as with Stephen?

Good for us also, when, by our lives and conversation we proclaim our high origin, and it becomes manifest that we are "a royal priesthood" chosen indeed to show forth the excellencies of Him who hath called us out of darkness into His marvellous light!

But alas! how little we know what it is to linger awhile in the garden of the Lord, enjoying the company of the Lord; and then, from that hallowed spot, to come forth bearing before others the impress of His presence, exhibiting the manners of heaven and the graces of the Lord. There is often a coarseness about our manners, a roughness of speech, and brusqueness of bearing, that tells how little we have been "with Jesus." Living so little in His company we learn so little of "the truth as it is in Jesus," and hence the life of Jesus is so little manifest in our bodies. More often we manifest the ways of earth than the manners of heaven. Too often our conversation is seasoned with the wit and humour of this world rather than the wisdom and holiness of heaven.

But with the bride it was otherwise. She had been in the presence of the King. She had met the Bridegroom and she comes forth with the joy of that meeting — "the dance of two companies." She has been in the hands of "a cunning workman" and she wears the jewels his hands had wrought. The beauty of the King is upon her. The daughters of Jerusalem describe the bride in language similar to that used by the Bridegroom, only, viewing her from above, he begins his description with her eyes, whereas, the daughters, viewing her from earth, speak first of her footsteps and end with the hair of her head. By nature "from the sole of the foot even unto the head there is no soundness in it; but wounds and bruises and putrifying sores"; but viewed as of spiritual and heavenly origin — as a prince's daughter — we are all fair from the sole of the foot even unto the head.

The Bridegroom.

(7: 6-9).

6. How fair and how pleasant art thou [my] love, in delights!

7. This thy stature is like a palm-tree,

And thy breasts to grape clusters.

8. I said, I will go up to the palm-tree,

I will take hold of the boughs thereof;

And thy breasts shall indeed be like the clusters of the vine,

And the fragrance of thy nose like apples,

9. And the roof of thy mouth like the best wine . . .

The daughters of Jerusalem can contemplate the bride as an object to admire; but the King not only admires, he possesses the bride and finds in her a source of personal delight. The daughters as they look upon her, exclaim, "How beautiful!" and the King says "How fair!" but he adds, "How pleasant art thou, O love, for delights." And the two figures used express the two thoughts. viewing her in all her beauty he likens her to the graceful and stately palm: viewing her as an object of delight, he likens her "to clusters of grapes." And the King appropriates and enjoys those delights which others only gaze upon and admire. Others may praise her beauty, but he only can say, "I will go up to the palm-tree, I will take hold of the boughs thereof." In his bride be finds affections that are likened to the clusters of the vine; that which is acceptable and well pleasing likened to the fragrance of citrons; and joys that are likened to the best wine. Thus it will be of the earthly bride in a day to come. Of restored Israel the Lord can say, "I will make you a name and a praise among all people"; but of the Lord Himself it is said, "He will rejoice over thee with joy; He will rest in His love, He will joy over thee with singing." 'The world will admire and praise, but He will delight in His earthly bride (Zeph. 3: 17-20).

Nor is it otherwise with the heavenly bride. She will be displayed in glory before an admiring world, but Christ will see of the fruit of the travail of His soul and be satisfied. So too with a restored soul. Others may see and admire the outward results of restoration, but the Lord finds in the restored soul that which is a delight to Him. David, confessing his sin, says, "Restore unto me the joy of thy salvation," and then, he says, "will I teach transgressors thy ways," but he adds, as he closes his penitential Psalm, "Then shalt thou be pleased." Restored David becomes a blessing to others, but a pleasure to the Lord (Ps. 51: 12, 13, 19).

The Bride.

(7: 9-8: 4).

9. That goeth down smoothly for my beloved,

And stealeth over the lips of them that are asleep.

10. I am my beloved's, and his desire is toward me.

The bride, as she hears the Bridegroom expressing his delight in her, is constrained to speak. If the Bridegroom likens the joy he has found in her to the best wine, she immediately adds, "That goes down smoothly for my Beloved." In times past the affections of the bride may have wandered, but now the restored bride is wholly for her Beloved. Once she has slept upon her bed, and, overcome with sloth, could not respond to the voice of her Beloved; but all the beauty his love has put upon her has awakened her affections and called forth her delight in him. The best wine has caused the lips of the once sleeping bride to speak. And the words she now utters express the highest experience of her soul. Through all her wanderings and backslidings she has grown in grace. In the course of these experiences her heart had expressed itself with increasing fervour. When desires after the Beloved were first awakened her great longing was to possess the object of her affections, and when gratified she exclaims, "My beloved is mine and I am his"; but as she grows in the knowledge of his thoughts towards her, she becomes increasingly conscious that she is an object to him, and, with this thought filling her soul, she is constrained to say, "I am my beloved's, and my beloved is mine"; but at last when her affections are revived and she finds his love unchanged, and that instead of reproaches she hears only expressions of delight in herself, she realises to the full that she belongs to the Bridegroom and that his affections are set upon her, and with great delight she says, "I am my beloved's, and his desire is toward me."

11. Come, my beloved, let us go forth into the fields;

Let us lodge in the villages.

12. We will go up early to the vineyards,

We will see if the vine hath budded,

[If] the blossom is opening,

And the pomegranates are in bloom:

There will I give thee my loves.

13. The mandrakes yield fragrance;

And at our gates are all choice fruits, new and old:

I have laid them up for thee, my beloved.

The result of all the King's dealings with his bride is to lead her to think his thoughts, to express his desires, and to share his affections. On former occasions he had said to her, "Come away," and she was slow to respond; but now she takes up his word and says, "Come, my Beloved." She would fain be with him to enjoy the communion of love. She says, "Let us go forth," "Let us lodge"

"Let us get up," and "Let us see." Nevermore would she be parted from him. Wherever they go, wherever they dwell, whatever they do, whatever they see, it must be together. And she says, "I will give thee my loves"; in times past her affections may have been drawn away to other objects, but now they are wholly for the King. So in a later day the Apostle Paul could say, "The life which I now live, I live by the faith, of the Son of God, who loved me and gave Himself for me."

8: 1. Oh that thou wert as my brother,

That sucked the breasts of my mother!

Should I find thee without, I would kiss thee;

And they would not despise me.

2. I would lead thee, bring thee into my mother's house;

Thou wouldest instruct me:

I would cause thee to drink of spiced wine,

Of the juice of my pomegranate.

3. His left hand would be under my head,

And his right arm embrace me.

The bride is not content with the secret expression of her love for the Bridegroom. She desires that all might know her love to the King. Oh that thou wert as my brother, she says, then indeed I could manifest my love before all without any impropriety: "Should I find thee without, I would kiss thee; and they would not despise me." To express our love to Christ in a world that has rejected Him will call down the hatred of the world; but the time is coming when without hindrance we can publicly witness our love to Christ without being despised.

4. I charge you, daughters of Jerusalem, . . .

Why should ye stir up, or awaken love till it please.

The canticle closes with a charge to the daughters of Jerusalem not to disturb the happy communion of love.

Canticle 6. Cant. 8: 6-14.

The Triumph of Love.

The Daughters of Jerusalem.

(8: 5).

8: 5. Who is this that cometh up from the wilderness,

Leaning upon her beloved?

The previous canticle closed with the desire of the bride to express her love for the Bridegroom before all the world without being despised. In this canticle her desire is gratified. The bride is seen coming out of the wilderness leaning upon the arm of her Beloved, and the daughters of Jerusalem enquire, "Who is this?" In the fourth canticle the bride had sought and found the Bridegroom; in the fifth canticle she had he]d sweet and secret communion with him; but now, at last, she is displayed before the world in company with him, but in dependence upon him. Wilderness wanderings are left behind, the glory shines before her. Thus will it be with Israel, the earthly bride. Jehovah will allure her and bring her into the wilderness; there will He speak to her heart, and there, when restored, the Lord says, "I will betroth thee unto me for ever" (Hosea 2: 14-23).

So too, when the wilderness journey of the church is past and the marriage of the Lamb is come, she will be displayed in association with Christ in glory, as a bride adorned for her husband, as we delight to sing:

"O day of wondrous promise!

The Bridegroom and the Bride

Are seen in glory ever;

And love is satisfied."

Nor is it otherwise that the Lord acts towards restored saints. We wander and fall, but grace brings us up out of our wanderings leaning upon Christ, just as the bride is seen "leaning upon her beloved." We fall, like Peter, through leaning upon our love to Christ, but in tender grace He lifts us up and brings us to lean upon His great love to us. This was the happy experience of John, of whom we read in John 18: 23, "There was leaning on Jesus' bosom, one of His disciples, whom Jesus loved." How slow we are in learning this lesson of dependence. Pride makes it hard to own our nothingness and His fulness, our weakness and His strength, and thus to find all our resources in Him. It was no easy task to learn as sinners that we must come bringing nothing to Christ, and we are equally slow as saints to learn that we must draw everything from Christ, according to the Lord's own words, "Without Me ye can do nothing." "Leaning" is weakness clinging to strength "leaning on Jesus' bosom" is leaning on the love of One in whom all fulness dwells.

The Bridegroom.

(5).

5. I awoke thee under the apple tree:

There thy mother brought thee forth;

There she brought thee forth (that) bore thee.

Brought to happy dependence on the Bridegroom's love, the bride is reminded that all the blessings that are hers, from the moment when she was brought forth in weakness, she owes to the Beloved. Never must we forget that we are debtors to grace for all we have and are. Whether it be a backsliding saint restored to communion and public service, or backsliding Israel restored to earthly glory, or a ruined and scattered church displayed in perfection in heavenly glory, all will owe their position to the sovereign grace of the Lord that awakened us, brought us forth out of our degradation and associated us with Himself.

The Bride.

(8: 6-8).

6. Set me as a seal upon thy heart,

As a seal upon thine arm;

Leaning upon her Beloved, realising the grace to which she owes her origin, and that never again can she rest in her love to the Beloved, she exclaims, "Set me as a seal upon thy heart, as a seal upon thine arm." She does not doubt his love, but she realises that all her blessing depends upon his love, not hers. Therefore she seeks evermore a place in his affections, for ever to be upheld by his strong arm. He indeed has a place in her heart, but her confidence is that she has a place in his heart. So the restored soul delights to say of Christ, "My confidence is that my name is upon His heart — I have a place in His affections; my name is upon His arm — I have the protection and support of His strong arm." We can trust His heart, and His arm, though we cannot trust our own. We cannot exhaust the love of His heart, and we cannot limit the power of His arm.

6. For love is strong as death;

Jealousy is cruel as the grave:

The Bridegroom's love is the ground of the bride's confidence, as the love of Christ is the ground of our confidence. This is a love that has been proved, and found to be strong as death. Death holds men in its strong grip. Death makes sport of all man's puny strength. From the fall onwards men and death have been in mortal combat, but death has triumphed all along the lines, until at last love — love divine — went down into the dark valley and entered into combat with death. At the Cross love came into conflict with death and love triumphed. Death could not hold back the love of Christ; death could not vanquish the love of Christ. Death took away His life but death could not take away His love. Love prevailed, for love yielded to death in order that love might triumph over death. "Death stung itself to death when it killed Him."

Jealousy is cruel as the grave. How pitilessly cruel is the grave. It swallows up the young, the loved, the fairest, and the brightest. It knows no pity, and so jealousy would deal without pity against all that would come between the Bridegroom and His bride. Christ must be supreme: "He that loveth father or mother more than me is not worthy of Me," and therefore the Lord can say, "If any man come to Me, and hate not his father, and mother, and wife and children, and sister, yea, and his own life also, he cannot be my disciple." To "hate" has the sound of cruelty, but it is the cruelty of jealous love that brooks no rival. Almost universally men speak of jealousy in an evil sense, Scripture hardly ever so. It speaks even of a "godly jealousy." The Apostle can say of believers, "I am jealous over you with a godly jealousy" for, says he, "I have espoused you to one husband, that I may present you as a chaste virgin to Christ" (2 Cor. 11: 2). His love to Christ, and his love to the saints made him jealous lest anyone, or anything, should come between them and Christ. He had no pity for any who, by false doctrines, would beguile the saints from Christ. If an apostle or an angel from heaven preach any other gospel let him be accursed. This was the cruelty of jealous love.

Love strong as death, and jealousy cruel as the grave are found together. One is the outcome of the other. Love and jealousy may be found in measure in all men. But it is only love strong as death that calls forth jealousy cruel as the grave.

6. The flashes thereof are flashes of fire,

Flames of Jah.

There is heat and consuming fire in love. Do we not see a flash of this consuming fire in the love of the Lord, that could brook no dishonour to the Father, when He drove the money-changers from the Temple, so that the disciples remembered that it was written of Him, "The zeal of thy house hath eaten me up"? We see too the vehement flame of love carrying Paul through that marvellous life, spending and being spent for the saints, leaving home and ease, facing hunger and thirst, cold and nakedness, perils, persecutions and death, constrained by the love of Christ. We see this holy zeal burning like a vehement flame in the long roll of martyrs and persecuted saints. The flame of love that glowed in their hearts triumphed over the flame of the faggots that burned their bodies.

7. Many waters cannot quench love,

Neither can the floods drown it:

Nothing can quench divine love. The Lord Jesus faced the "many waters," but they could not quench His love. He faced the "floods," but they could not drown His love. At the cross "the floods lifted up their voice," only to find that love divine is mightier than the noise of many waters. There the sorrows of death encompassed Him, and the floods of the ungodly made Him afraid, but they could not make Him yield up His love (Ps. 18: 4). He could say, "The waters are come into my soul" (Ps. 69: 1), but they could not drown the love that was in His heart. All the billows and waves of God passed over Him (Jonah 2: 3), but His love never passed from Him. The "many waters" could not quench His love for His bride, and the floods could not drown it. His love has triumphed and His love abides. Well may we sing, "Unto Him that loves us, and has washed us from our sins in His own blood . . .; to Him be glory and dominion for ever and ever."

7. If a man gave all the substance of his house for love,

It would utterly be contemned.

Love cannot be bought. It is true Christ gave up, as it were, the "substance of His house "; He gave up kingdoms and thrones and crowns, but He gave more, He "gave Himself," and in giving Himself He proved His love, for "greater love hath no man than this, that a man lay down his life for his friends." And in response to this great love He looks for love. Nothing but love from our hearts will satisfy the love of His heart. We may offer the labour of our hands, our silver and our gold, our works of charity and our bodies to be burned, but if there is no love it will be utterly contemned.

The love of Christ begets love. We love Him because He first loved us.

Such is the love wherewith we are loved.

A love that has given us a place in the heart of Christ.

A love that has put us under the shelter of his strong arm.

A love that is strong as death.

A love that is jealous with a godly jealousy.

A love that burns with a vehement flame.

A love that cannot be quenched, and

A love that cannot be bought.

8. We have a little sister,

And she hath no breasts:

What shall we do for our sister

In the day when she shall be spoken for?

Restored and happy in the love of the Bridegroom, the bride is free to think of the blessing of others. If, in the strict interpretation of the Song, the bride represents God's earthly people — the Jews —  restored and brought into blessing under Christ, the "little sister" will probably represent Ephraim, or the ten tribes. They will, we know, be brought into blessing, but not through the experiences of the Jews in connection with Christ. Their affections for Christ will not have been developed by the exercises and experiences through which the Jew has passed and will yet pass. But the day of opportunity is coming for Ephraim — the day when she shall be spoken for. And what shall be done for her in that day?

The Bridegroom.

(9).

9. If she be a wall,

We will build upon her a turret of silver;

And if she be a door,

We will enclose her with boards of cedar.

Here we have the answer. When Israel is again established on a firm foundation like a wall, then will she be a monument of redeeming grace: "We will build upon her a turret of silver." When she becomes a door — when her heart is opened to Christ — she will come under His protection and care: "We will enclose her with boards of cedar."

While the strict interpretation points to Ephraim, can we not apply the principle to that large class who truly make a confession of Christ, and yet, like Ephraim, their affections for Christ have never been developed by the experiences through which they have passed. How many, alas, are like the '' little sister" of the Song! Their lives may be outwardly correct. No grave dereliction from the straight path can be laid to their door. They have never wandered like the bride; they have never been smitten by the watchmen of the city; their veils have never been torn from them by the keepers of the walls; they have been into no dark valley to learn their own hearts, and they have never climbed the mountain heights of Amanah or Hermon to learn the love that is in the heart of Christ. Their affections have not been developed by any deep experimental acquaintance with Christ. What shall be done for them? What they need is to become firmly established in their relations to Christ — to become a wall. And to have their hearts opened to Christ — to become a door. Then indeed they would become a witness of His redeeming grace to others, and their hearts an enclosure devoted to Christ.

The Bride.

(8: 10-12).

10. I am a was, and my breasts like towers;

Then was I in his eyes as one that findeth peace.

By grace the bride can say, "I am a wall." Established in her relationships to the Bridegroom, her affection is the secret of her strength and the measure of her witness before others. A tower is a place of security as well as a land-mark to others. The saint whose affections are drawn out to Christ is one indeed who has found peace in the eyes of Christ. Mary, whose affections brought her to rest at the feet of Christ, was one who, in His sight, had found peace, and a peace that He will not have disturbed. "Mary hath chosen that good part which shall not be taken away from her."

11. Solomon had a vineyard at Baal-hamon:

He let out the vineyard unto keepers;

Every one for the fruit thereof was to bring a thousand silver-pieces.

The meaning of Baal-hamon is "Master of a multitude." The passage looks on to the time when Christ — the true Solomon — will reign over all the nations of the earth. The whole earth will become a fruitful vineyard. There will be kings of the earth — the keepers of the vineyard — and they will enjoy the fruits of the earth, but they will be subject to Christ. They will pay tribute. They will bring, as it were, a thousand silver-pieces.

12. My vineyard, which is mine, is before me:

Thou, Solomon, shalt have the thousand,

And the keepers of its fruit two hundred.

But the bride has her own vineyard. Restored Israel will have her special place, and she, too, will gladly own her subjection to Christ. But when she owns all to be His, others will get the blessing. If Solomon gets the thousand pieces of silver, others will get two hundred. Mary's box of ointment, very costly, was wholly expended upon Christ, but others also received a benefit, for "the house was filled with the odour of the ointment."

Thus at last the soul who has experienced the dark valleys and the mountain heights, city wanderings and garden delights, is brought to rest in the eternal love of Christ (ver. 5); in all its breadth, and length, and depth, and height (6, 7); to think of others (8, 9); to gladly own that Christ will have universal sway (10, 11); and in the meantime to hold every possession at His disposal (12). Such is the triumph of the love of Christ.

The Bridegroom.

(13).

13. Thou that dwellest in the gardens,

The companions hearken to thy voice;

Let me hear it.

The Bridegroom is heard for the last time. He delights to own what his love has accomplished. The wanderings of the bride are over: love has brought her to dwell in the gardens. How happy for us when drawn by the constraining love of Christ we find our portion outside this poor world in the company of His people — in the gardens of the Lord. Only from that happy place of fellowship can we bear a true witness to others. But the Lord is not content that others should hear our voice in the way of witness, He himself would fain hear our voice in the way of worship, and response to His voice. Immediately the bride responds:

The Bride.

(14).

14. Haste, my beloved,

And be thou like a gazelle or young hart

Upon the mountain of spices.

The reply of the bride expresses the longing of her heart for the Bridegroom. His desire is gratified, he hears her voice as she says, "Haste, my beloved," words that fall upon his ear with great delight, for they tell him that love has accomplished its work in the heart of the bride. A love fills her heart that will not be satisfied apart from him, that can only be gratified by his return. So in our day love has taken us in hand, patiently bears with us in all our wanderings, restores our souls, and revives our drooping affections, brings us into the company of Christ in the garden of the Lord, and there unfolds to us all the treasures of love, and tells us our Beloved is coming for us. And love has accomplished its work in our hearts, when in response to His word, "Surely I come quickly," He hears the voice of His people sending back the response:

"AMEN, EVEN SO, COME, LORD JESUS."

The Book of Daniel

The Book of Daniel

An Expository Outline by Hamilton Smith, 1936.

Quotations from Scripture are from the Authorised Version or from the New Translation of J.N.D.

This book is published by and may be obtained from 74 Granton Road, Edinburgh, EH5 3RD

Contents

Introduction

1 The Faithful Remnant

2 The Times of the Gentiles

3 Idolatry

4 The Exaltation of Man

5 Impiety

6 Apostacy

7 The Four Beasts

8 The Ram and the He-Goat

9 Prayer and Confession

10 Preparation for Divine Communications

11 The Antichrist

12 The Great Tribulation

Introduction

The Book of the prophet Daniel treats of the period of the world's history that is called in Scripture "the times of the Gentiles" (Luke 21: 24).

From Deuteronomy 32: 8 and 9 we learn that, when the Most High divided the earth among the nations, He had in view the children of Israel, His chosen people. Moreover, it was through Israel, as the centre of the nations, that God governed the earth; for we are definitely told that the throne of Israel was "the throne of the LORD," as we read, "Then Solomon sat on the throne of the LORD" (1 Chr. 29: 23).

Through the failure of the kings and people of Israel, there came a time when God ceased to govern the earth from Zion as a centre. Nevertheless, we know from the second Psalm that, in the day to come, God is again going to govern the whole earth from Zion through Christ as King. Looking on to that day, God can say, "Yet have I set My King upon My holy hill of Zion." Then we are told the glory of the King and the extent of His dominion. He is the Son, and His kingdom will reach to the uttermost parts of the earth. (Psalm 2: 6-9).

Now the Book of Daniel treats of the period of the world's history between these two events — the breakdown and setting aside of Israel in government, and the setting up of Christ's kingdom from Zion in the midst of restored Israel. During this time the government of the world passes from Israel to the Gentiles, and the nation of Israel, ceasing to be the head of the nations, is brought into subjection to the Gentiles. For this reason this period is called "the times of the Gentiles." It is obvious that Israel, as a nation, is still scattered and in subjection to the Gentiles, and that the reign of Christ is not yet come, so that the times in which we live are still "the times of the Gentiles."

Two great questions very naturally arise. First, how will the Gentiles use the power of government that has been committed to their responsibility? Secondly, what will be the history of God's ancient people during the time that they are subjected to the power of the Gentiles, and how will the promises of God to His earthly people be affected by their subjection to the Gentiles? The answer to these important questions is the great subject of the Book of Daniel.  We shall learn that, during the times of the Gentiles, God's government is no longer an open and direct government from an earthly centre, but takes a hidden form of government from heaven. For this reason, in the course of the book, we find that four times God is referred to as the God of heaven, once as the King of heaven, and once as the LORD of heaven.

While, however, God is over all, ever working behind the scenes, He commits the outward government of the world to the Gentiles under a form of government entirely new upon the earth. God establishes a system of government by "imperial unity." As another has said, "Instead of independent nations having each its own ruler, God Himself sanctions in His providence the surrender of all nations of the earth to the absorbing authority of a single individual." This is the characteristic form of government given to the nations during "the times of the Gentiles."

Daniel gives a prophetic outline of this time, showing the rise and fall of four great successive Gentile powers. He shows, moreover, how completely the Gentiles will break down in the exercise of government, using it for their own glory and aggrandisement, instead of having God and His glory in view. Furthermore, it is revealed to Daniel that the attitude of the Gentile powers towards God's ancient people will be, in the main, one of opposition and persecution.

Finally, Daniel foretells that the Gentiles, having completely broken down in government, will be judged and set aside by the introduction of the reign of Christ and the restoration of Israel.

The fact that the Book of Daniel treats of the times in which we live makes it of the greatest interest and practical importance to the Christian. Not only are there great moral lessons to be learnt from the faithful conduct of Daniel and his companions, but, by the prophecies of the Book, we are "warned of things not seen as yet," that, being warned, we may live in separation from a judgment-doomed world be kept in calmness of spirit in the midst of its turmoil.

The main divisions of the Book are as follows: —

Daniel 1 — The introduction, showing that, in spite of the failure of Israel, God still reserves a faithful remnant of His ancient people during the time of the Gentile domination, and that He does not leave Himself without a witness; further, the spirit of prophecy and understanding in the ways of God is found in this remnant:

Daniel 2 to 6 — The prophetic history of the times of the Gentiles in its external form before men, presenting the moral characteristics of the four great monarchies, their failure in government, and their final judgment by the setting up of the Kingdom of Christ:

Daniel 7 to 11 — The prophetic history of the four great Gentile monarchies as viewed by God, and their relation to and treatment of God's ancient people:

Daniel 12 — The conclusion and prophetic announcement of the final establishment in blessing of the godly remnant of Israel.

THE FAITHFUL REMNANT

Daniel 1

In the opening chapter of Daniel we are permitted to see the character of the men to whom God foretells the course of the times of the Gentiles and to whom He gives understanding as to His mind for His people during the times of their distress and captivity.

(Vv. 1, 2). As an introduction to the Book, the first two verses briefly indicate the ruin of Israel and the consequent transference of the government of the earth — as represented by kingly power — from the king of Judah to the king of Babylon. This solemn act is definitely described as the Lord's doing, for we read "The Lord gave Jehoiakim king of Judah" into the hand of Nebuchadnezzar.

Not only is the king of Judah given over to bondage, but God so completely abandons Jerusalem as the seat of His government and worship, that the very vessels used in His worship are given into the hand of this heathen king. At once we are permitted to see the character of this Gentile king, for we read, "He brought the vessels into the treasure house of his god." He has no true knowledge or fear of God, and no real sense of the sacred character of these vessels — a premonition of the godless character of the Gentile rulers during the times Of the Gentiles.

The people of Israel and the kings of Judah had been warned again and again that their evil and idolatrous ways would bring upon them the chastening hand of God. Unheeded warnings were followed by the definite pronouncement of the prophet Isaiah that judgment would fall. Thus runs the message to king Hezekiah, "Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon" (Isa. 39: 6). Despite this message, the evil increased and reached its climax in the reign of Hezekiah's son, the wicked Manasseh, who seduced the people "to do more evil than did the nations whom the Lord destroyed before the children of Israel (2 Kings 21: 9). At length, in the reign of Jehoiakim, God's words by Isaiah were fulfilled. The government passed from the Jew to the Gentile, and henceforth the Jews will be in subjection to the Gentiles until the times of the Gentiles are closed by the introduction of the reign of Christ.

Nevertheless, we learn from this chapter that, though the nation of Israel is brought into subjection to the Gentiles, yet God preserves to Himself a godly remnant who are faithful to God and supported by God. The gracious ways of God with this remnant clearly prove that, however much God may have to chasten His people on account of their unfaithfulness, they are still the objects of His care, even though they have ceased to be the instruments of His direct government of the world.

Moreover, the understanding of the ways of God is found with this godly remnant; and God uses them as individual witnesses for Himself, though the nation as a whole has entirely failed as a witness for God. Furthermore, we see, on the part of this remnant, that obedience to the word of God and separation from the defiling influence of Babylon are the moral conditions necessary in order to receive and understand communications from the Lord, to enjoy the support of the Lord, and to be used in any measure as a witness for the Lord .

(Vv. 3-7). This godly remnant is brought to our notice by the efforts of the King of Babylon to use the people of God for his own ends. He would seek to adorn his court with the leaders of God's people — the king's seed, the princes, and those who were well-favoured and marked by wisdom, knowledge and science. But, while the religious world would seek to use the people of God for its own glory, it cannot tolerate their God, obedience to His word, or separation from its own evils. Hence the world would fain obliterate all evidence of their link with the true God. To this end the people of God, if they are to take their place at the court, must be instructed in the world's wisdom, partake of the world's dainties, and share in the world's titles.  Nor is it otherwise to-day. Those who are destined for a place as religious leaders in the Babylonish corruption of Christendom must be trained in the religious schools of this world, must, as it were, be taught — the learning and the tongue of the Chaldeans." They must benefit from the resources provided by the world — "a daily provision of the king's meat;" and lastly, they must accept such titles and dignities as the world can give.

In connection with the king's plan, four men of the children of Judah are specially mentioned. The names that are given to them are presumably connected with the gods of Babylon (See Dan. 4: 8). In order to conform to their world, the minds of these men are to be trained in the learning of the Chaldeans, their tongues are to speak the Chaldean language, their bodies fed with the king's dainties, and their names changed to those of heathen gods.

In exchange for their loss of nationality, to these captives is held out a most alluring prospect in a foreign land. They shall have a free course of the best education in the land, their daily needs shall be met by the finest provision at the king's cost, and in the end they shall have an exalted position in the king's palace.

(Vv. 8-17). There are, however, in the king's scheme, serious difficulties for godly men. To carry out the king's plan, in the king's way, would involve disobedience to the word of God. To partake of the king's dainties would be to eat things forbidden by law to an Israelite. Hence the alluring prospect becomes a severe trial to their faith. The test is, will they disobey God's direct instructions for the sake of worldly advancement, or will they remain true to the word of God whatever the consequences?

Many plausible arguments could have been advanced in favour of unconditionally submitting to the proposal of the king. Expediency would suggest that to raise an objection to the proposal would probably wreck all their prospects. It would not only end their career of usefulness to their brethren, but it might do positive harm to others and add to the difficulties of the captives. Reason would argue that, as they had been given into the hand of the king of Babylon by an act of the Lord, their only right course was to submit entirely to the king, otherwise they might be rebelling against what the Lord had allowed. Compromise would suggest that, as long as they did not give up the confession or their God, the instructions as to not eating certain foods might under the circumstances be waived. Such instructions surely applied to a free people in their own land; but now that they were in bondage in a foreign land, would it not be a mere scruple to insist upon the strict observance of the letter of the law?

Such arguments, if used, carried no weight with these godly men. The test only makes manifest their devoted character. They refuse to be directed by mere expediency, or the dictates of human reason, and will enter into no compromise. They do not forget that, in spite of the failure of Israel, and though suffering under the chastening of God, they are still the people of the true God to whom they owe whole-hearted allegiance. They are rightly prepared to submit to the Gentile king, but they will not disobey the word of their God.

The secret of Daniel's strength was that his heart was right with God, as we read, "Daniel purposed in his heart that he would not defile himself with the portion of the king's meat." He acts, however, with great discretion, for he makes request to the prince that "he might not defile himself," without irritating and antagonising the man by telling him that he had already purposed in his heart that "he would not defile himself."

The prince explains the difficulty and danger in granting Daniel's request. At once Daniel proposes a ten days' test of a diet in accordance with their law. This suggestion is a striking proof of Daniel's faith in the living God. The result proves that his faith is not in vain. Obeying the word of God, these godly men are found at the end of the test to be in better bodily condition than those who ate of the king's meat. So Daniel's request is granted.

Obedience to the word of God, faith in the living God, separation from the defilements of Babylon are the outstanding marks of these godly men. Such have the understanding of the mind of God, for we read, "As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams" (17). It is true the Lord had given them into the hands of the king of Babylon, but this did not hinder His giving understanding of His mind and purpose to those who were faithful to Himself.

(Vv. 18-21). In result, these faithful men became witnesses for God, for we read they stood "before the king." God was true to His own word, "Them that honour Me I will honour" (1 Samuel 2: 30). So it came to pass that in all matters of wisdom and understanding the king found these faithful men ten times better than all the men of the world.

These things are surely recorded for our instruction and encouragement. However much dispensations change and circumstances may alter, the great moral principles of God for the guidance of His people remain the same. Like Israel of old, the Church has entirely failed as a witness for God during the absence of Christ. In consequence of this failure, the professing Church has become captive in religious corruption which God likens to Babylon.

But again, the word clearly indicates that, however great the failure, God will have faithful individuals — overcomers — who again and again will find their faith severely tested. If, however, they purpose in their heart to obey the word of God to walk in faith in God, and in separation from the defilements of the corruptions around, they will have understanding of the mind of God, and will be honoured of God as witnesses for Himself.

What greater privilege than to have the mind of God and to be in any measure a witness for God in the midst of corrupt Christendom whose sky grows black with the signs of coming judgment.

THE TIMES OF THE GENTILES

Daniel 2

In the first chapter we have seen the moral characteristics that are necessary to be found in the one to whom God can give wisdom and understanding as to His mind. This prepares the way for the revelations of the whole book.

In the second division of the book, commencing with chapter 2 and continuing to the end of chapter 6, there is brought before us the main purport of the prophecy of Daniel  - the presentation of a prophetic outline of the times of the Gentiles.

In chapter 2 there pass before us four great successive Empires that will wield the power of government during this time. This government commences with the Babylonish Empire, continues through the Medo-Persian and Grecian Empires, and terminates with the Roman Empire. We learn, further, that these Empires, exercising their power without reference to God, will come under a judgment that prepares the way for the setting up of the everlasting kingdom of Christ.

Daniel 3 to 6 bring before us certain historical incidents which set forth the outstanding moral features of these successive world Empires.

Further, these chapters are rich with moral instruction for God's people at all times.

The main subjects that pass before us in Daniel 2 are: —

First, the exposure of the weakness and futility of the power and wisdom of this world (1-13):

Secondly, the man of God with whom is the mind of the Lord (14-23):

Thirdly, the witness to God before the world (24-30):

Fourthly, the revelation of the king's dream (31-35):

Fifthly, the interpretation of the king's dream (36-45):

Sixthly, the honour put upon the Lord's servant (46-49).

(a) The wisdom of this world comes to nought (1-13).

In the early part of the chapter we are permitted to see how God works behind the changing scenes of this world, controlling even the dreams of a heathen king, and pouring contempt upon the pride of man.

(Vv. 1-6). Nebuchadnezzar is troubled by a dream, his sleep forsakes him, and his memory fails him. All is permitted by God to force the king into an acknowledgement of Himself through the instrumentality of His servant Daniel. Already the king had found Daniel to be ten times wiser than all the wise men of Babylon. Nevertheless, forgetting or rejecting Daniel, he turns to the magicians, astrologers, sorcerers and Chaldeans, demanding that they should not only give the interpretation of the dream, but should first recall the forgotten dream. Satisfying the king's demands, they would be highly rewarded; failing to do so they would be cut in pieces and their houses made a dunghill.

(Vv. 7-11). This request appears at first sight wholly unreasonable, and the Chaldeans tell the king, "There is not a man upon the earth that can show the king's matter.... And it is a rare thing that the king requireth, and there is none other that can show it before the king, except the gods, whose dwelling is not with flesh." When, however, we remember the vast pretensions of these wise men of Babylon, the request does not appear so outrageous.

(Vv. 12, 13). Evidently, the king has no great opinion of the integrity of his wise men. He probably had good ground for considering them quite capable of preparing lying and corrupt words. They, on their part, are placed in such a dilemma that they are compelled to own their utter incompetency. However, the confession of their helplessness avails nothing before the furious king, who forthwith sends out a decree for the destruction of all the wise men of Babylon.

What a picture of the world! Authority makes unreasonable demands upon counsellors in whom there is no real confidence, and resorts to rage and violence if the demands are not immediately complied with. The wisdom of this world is found to be mere pretension when put to the test. There is might without wisdom on the one hand; and profession of wisdom without might on the other.

(b) The secret of the Lord is with them that fear Him (14-23). The exposure of the weakness of the man that wields the greatest power on earth and the folly of those who pretend to the greatest wisdom prepare the way for introducing the power and wisdom of God. This brings to the front the remnant of God's people with whom is found wisdom and understanding, and who bear witness to the wisdom, power and sovereign rights of God in heaven, and in relation to the affairs of men on earth.

(Vv. 14, 15). Apparently, Daniel had not been summoned with the wise men who appeared before the king; but, being reckoned among the wise men of Babylon, he comes under the decree that all such should be slain. Thus Daniel and his companions are brought into touch with the great events of the day.

What follows brings out very strikingly the godly character of these men, constituting them a bright witness for God before the world. First, we see the calm serenity of faith in the midst of a scene of terror and confusion. Daniel, maintaining a quiet demeanour, enquires, "Why is the decree so hasty from the king?" The arbitrary will of man, driven by fear, brooks no delay; but, "he that believeth shall not make haste" (Isa. 28: 16). Happy, indeed, when the faith of God's people maintains them in calm composure in the presence of the excitement of some national crisis.

(V. 16). Secondly, we see the bold confidence of faith that marks Daniel in the presence of the king. Asking the king for time he informs the enraged monarch with the utmost confidence that "he would show the king the interpretation." The subsequent course of Daniel shows that this is not the self-confidence of the flesh, but rather the outward expression of secret confidence in God. Apparently, Daniel has so entered into the mind of God that he realises that God has withheld the dream from the king in order to bring to nought the power and wisdom of this world, and to bear witness to His own sovereign power and wisdom. Thus Daniel can say, not only that God could show the interpretation, but that He "would" do so, and that without any suggestion that the king should first tell the dream.

(Vv. 17, 18). Thirdly, we see the value that Daniel sets upon fellowship and prayer. Having left the presence of the king, he goes to his own company, and makes the thing known to his companions. He values the fellowship of his brethren and has confidence in their prayers, for he requires that "they would desire mercies of the God of heaven." Further, he values definite prayer, for their prayers are to be for mercies "concerning this secret." Herein we discover that fellowship with his brethren and dependence upon God is the secret of Daniel's calm assurance and confidence before men.

(V. 19). Fourthly, we see that Daniel is marked by the peace of God — the peace that is the promised result of making known our requests to God. So we read the secret was "revealed unto Daniel in a night vision." This surely indicates that Daniel, having spread the matter before God, had calmly retired to sleep. In like spirit David, in an earlier day, in that terrible moment when he was driven from Jerusalem by his son Absalom, could say, "I cried unto the Lord with my voice, and He heard me out of His holy hill. I laid me down and slept" (Ps. 3: 4, 5). So the Lord, in a later day, in the absolute perfection of His way, could sleep in the storm with His head on a pillow. Good for us if, committing all to the Father's care, we are kept in perfect peace amidst the storms of life.

Fifthly, Daniel not only prays, but he gives thanks. He does not proceed to use the answer to his prayer without first giving thanks for this mercy.

(V. 20). So greatly does God appreciate the gratitude of His people that, though He has not revealed the words of the prayer, He has left on record the exact words of the praise. As in the prayer given by the Lord to His disciples at a later day, so in the praise of Daniel, the foremost place is given to the Name of God. "Blessed be the Name of God for ever and ever," says Daniel: "Hallowed be Thy Name" are the words of the Lord.

Then Daniel ascribes to God "wisdom and might." Nebuchadnezzar had a measure of might but lacked wisdom; the Chaldeans had a measure of wisdom but no might. With the God of heaven there is absolute wisdom with absolute might.

(Vv. 21, 22). Moreover, God is sovereign. He can change the times and seasons. He removeth kings and setteth up kings. Furthermore, He can, if He so wills, impart wisdom and knowledge to others, and reveal "the deep and secret things." To His omniscience nothing is hidden; "He knoweth what is in the darkness, and the light dwelleth with Him."

(V. 23). Finally, while thanking God for the revelation made known to him, Daniel owns it is in answer to united prayer. He can say "Thou hast made known unto me now what we desired of thee: for Thou hast now made known unto us the king's matter."

(c) The witness for God before the world (24-30).

Following the prayer and praise of Daniel and his companions in private, we have the faithful witness of Daniel in public.

(Vv. 24, 25). Arioch, the captain of the king's guard, having brought in Daniel before the king, seeks with worldly wisdom to use the occasion for his own advantage. He says to the king, "I have found a man . . . that will make known unto the king the interpretation." He is careful not to commit himself by suggesting that Daniel will show the king his dream.

(V. 26). This, however, is the important thing in the eyes of the king. It is not enough to give an interpretation of the dream — this the wise men were prepared to do. The real question is, Can anyone recall the dream? So at once the king asks Daniel, "Art thou able to make known unto me the dream which I have seen and the interpretation thereof?"

(V. 27). Daniel can indeed do so; but in his answer he first sets aside the wisdom of this world by reminding the king that his wise men, astrologers, magicians and soothsayers cannot show the secret which the king has demanded.

(V. 28). Then, having blown upon the wisdom of Babylon, Daniel bears a faithful witness to God. What man cannot do, God can do. "There is a God in heaven that revealeth secrets."

(V. 29). Moreover, as to the king, Daniel makes it very clear that he has to do with God. "He that revealeth secrets  maketh known to thee what shall come to pass" in the latter days. As to Daniel himself, he is not elated by the great revelations he has received, nor does he, like Arioch, use the occasion for his own glory. He hides himself behind the glory of God and inasmuch as he does so God is glorified.

(V. 30). He owns that any knowledge he possesses has come to him by revelation; and, even so, this revelation has not been given to him because of any wisdom that he has more than any living; nor does it come primarily for the king's sake, still less to save the lives of the wise men of Babylon. It is for "their sakes that shall make known the interpretation." He links his companions with himself and reminds the king that God is caring for His people, captives though they be, and is acting for "their sakes." In the government of this world, God ever has His people in view and oftentimes intervenes in the affairs of men for "their sakes." Speaking of this scene, one has said, "It is when we understand how to humble ourselves thoroughly that we are truly exalted. If Daniel disappears, God Himself is manifested in him. Oh that we might have wisdom and spiritual power to hide ourselves thus behind Jesus, in order that He might be put into the foreground! Every such act is a great and precious triumph."

(d) The revealer or secrets (31-35) .

(V. 31). Having set man in his true place, and witnessed to the sufficiency of God, Daniel proceeds to show the king his dream. He tells the king that he saw "a great image." In the interpretation that follows, we learn that this image sets forth the government of the world during the times of the Gentiles by means of four great Gentile monarchies. Here, in the vision, they are presented as forming one image, and that the image of a man — a man that appears excellent and yet terrible.

The times of the Gentiles are marked by the rule of man, in which there is much that calls forth the admiration of men by outward magnificence, and yet strikes terror by oppression. It is a vision of the man of earth in contrast to the God of heaven.

(Vv. 32, 33). Another characteristic of the image is the progressive deterioration of its composition from head to feet. The head is of gold, the breast and arms of silver, the belly and thighs of brass, the legs of iron, and the feet part of iron and part of clay. This deterioration is not in the strength of the metals, but in their value. The material strength of the metals sets forth the extent of the dominions of each empire. The value of the metals signifies rather the sovereign power of each empire. The extent of the dominions of the three last world empires would greatly exceed that of the first empire; but in none was the imperial power, representing the power of God, so manifest as in the first empire — the head of gold.

(Vv. 34, 35). Lastly, in the vision, Nebuchadnezzar saw a stone cut out without hands. He saw the introduction of a Kingdom which was not established as the result of man's agency; it was "without hands." This we know is the Kingdom of Christ. The stone falls upon the feet of the image; but, in result, the whole image is involved in ruin. The Kingdom of Christ will deal in judgment with the final form of the last empire, but, in so doing, it will set aside the whole system of government by the man of the earth, and set up a stable and world-wide government, likened to a great mountain that "filled the whole earth."

(e) Things that shall come to pass hereafter (Vv. 36-45). Having recalled the dream, Daniel proceeds to give the interpretation, revealing "what should come to pass hereafter."

(Vv. 36-38). Nebuchadnezzar is told that, as the representative of the Babylonish empire, he is the head of gold. Hitherto there had existed on the earth distinct nations, each under its own king. Now, for the first time there is established a new form of government — government by imperial unity. Under this form of government, nations, with their kings, are united under an empire with an imperial head who is a king of kings.

Nebuchadnezzar, the first head of the first empire, is told that his kingdom, and power, and strength, and glory were God-given. "Wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath He given into thine hand." In the successive empires we shall see the  extent of the empires increasing, but this sovereign power of the head declining.

(V. 39). The second and third empires, represented by the breast and arms of silver, and the belly and thighs of brass, are here alluded to in the briefest way. From later visions we shall learn that the second empire is the Medo-Persian (See Dan. 5: 28 and Dan. 8: 20) and the third empire the Grecian (See Dan. 8: 21). Here we are simply told that the kingdoms that will arise will be inferior to the empire of Babylon.

(V. 40). Coming to the fourth kingdom, we have its character presented in much greater detail, not only because it is the final kingdom of the times of the Gentiles, but it is the one kingdom with which Christ will deal directly in judgment. This plainly defines the fourth kingdom as the Roman Empire. The world was under the dominion of the Roman Empire when Christ came to earth. It came into conflict with Christ when He left the world. It is the revived Roman Empire that will be dealt with in judgment by Christ at His coming again (Luke 2: 1, 2; John 19: 10, 11; Rev. 17: 7-14).

It is important to notice that of the last three kingdoms none is directly set up by God. Only the first kingdom and the kingdom of Christ are said to be established by the God of heaven (37, 44). The other three kingdoms arise by providential means, sovereign power declining with each kingdom until it is re-established in absolute perfection in the kingdom of Christ.

The outstanding characteristic of the fourth kingdom is that it "shall be strong as iron." Iron is stronger than gold or silver or brass, but not so precious. As Scriptural figures, gold ever speaks of what is divine, iron of what is human. In the fourth Empire there is a vast increase of all that is human, and a great loss of all that is divine. In the government of the fourth Empire, there will be an increasing development of human wisdom, human ingenuity and human resources, and less and less recognition of God, involving an increasing loss of the sovereign and absolute power of God in government. As the times of the Gentiles draw to their close, man will increasingly seek to govern the world without reference to God, until the world is ripe for judgment.

A second mark of the fourth kingdom is its ruthlessness. With ruthless power it breaks in pieces and crushes all its opposers.

(Vv. 41. 42). A third feature is that the fourth empire in the course of its history, will become divided and weakened. We are told by Daniel that "the feet and toes" were "part of potters' clay, and part of iron," setting forth the fact that "the kingdom shall be divided," and weakened, or, as Daniel says, "partly strong and partly fragile" (N. Tn.).

(V. 43). The loss of what is of God and the introduction of the human element lead as ever to division and weakness. The weakened governing power can no longer hold the empire together. The iron mixed with the miry clay indicates the mingling of democracy with sovereignty. The clay, or democratic element, brings about the break up of the empire.

Two facts, however, become clear. First, though the fourth empire will be divided and weakened by the admixture of clay, yet it will always be true "there shall be in it of the strength of the iron." There will never come a time when it will be likened wholly to clay. The government of the fourth empire will never be wholly democratic. Secondly, we are told that the iron and the clay may mingle, yet they will never cleave together. Democracy and sovereignty will ever be antagonistic.

(Vv. 44, 45). Then we are told that, altogether apart from the kingdoms represented by the image, another kingdom will be set up by the God of heaven. This Kingdom stands in direct contrast to the four great kingdoms of the times of the Gentiles. The four kingdoms are destroyed or left to others, but this Kingdom will never be destroyed, nor will it be passed on to others. It will not only break up the kingdom that immediately preceded it, but it will break in pieces all these kingdoms, and as long as the world lasts it will remain —  "it shall stand for ever."

Beyond all question this Kingdom is the millennial Kingdom of our Lord Jesus Christ. The prophecy does not refer to the first coming of Christ into the world in grace, and the establishment of the kingdom of grace by the triumph of the gospel over heathen systems, as some have thought. It is  the Kingdom established in power by the second coming of Christ, a kingdom that is introduced not by grace but by judgment.

We have, then, in the dream and its interpretation, a complete forecast of the government of this world during the times of the Gentiles, leading to the setting up of the everlasting Kingdom of our Lord and Christ. It is an immense mercy that the Christian has a God-given outline of the course and end of the great world Empires during the times of the Gentiles. He can thus keep apart from the political movements of the day, content to go on in obscurity, awaiting the coming of the King of kings. He knows that all the political movements will end in a great confederation of the nations under the revived Roman Empire, in opposition to God and the Lamb, and he knows that all these efforts of man will be dealt with in judgment when Christ comes forth as the King of kings and the Lord of lords. He sees that the leagues, treaties and pacts amongst the nations are preparing the way for the final confederation against God and Christ, and he keeps apart from that which will end in open apostacy to God and overwhelming judgment at the appearing of Christ.

(f) "Them that honour Me I will honour" (Vv. 46-49)

(Vv. 46, 47). The chapter closes with an account of the effect produced upon Nebuchadnezzar by these revelations, and the honour put upon the Lord's servants. The fact that the king fell upon his face and worshipped Daniel, and commanded that an oblation be offered to him, sufficiently indicates that neither his heart nor his conscience had been reached. Heart and conscience working would have enlightened the monarch as to what was suitable to God. But if the conscience is not reached, the mind of the king is at least convinced that God is supreme and omniscient.

(Vv. 48, 49). Finally, Daniel is promoted to great honour. This faithful man has borne a witness for God before the king, and becomes a means of blessing both to the world and to his own companions. Though he had neither sought nor asked anything for himself, he is free to use the advantage of his exalted position to make request for his companions.

IDOLATRY

Daniel 3

In the second chapter we have seen that the power of government in an imperial form has been committed by God to the responsibility of the Gentiles. Further, we have had a prophetic outline of the four great Empires that will exercise this power during the times of the Gentiles.

In the chapters that follow, 3 to 6, we have the record of a series of historical incidents which are doubtless intended to set forth the character and conduct of these successive Gentile Empires. We shall learn that, the responsibility for government having been placed in their hands, they fail to exercise this government in dependence upon God, and thus utterly fail in their responsibility, and this from the outset.

These incidents clearly show that the outstanding features of this failure in government will be idolatry, or setting aside the rights of God 3; the exaltation of man 4, impiety 5; and finally, apostacy 6. We are thus warned that the times in which we live will end in the utmost limit of wickedness, man exalting himself against God and seeking to supplant God on the earth.

(a) The image of gold.

(V. 1). Nebuchadnezzar, the king to whom God had committed the government of the world, sets up in the plain of Dura an image of gold, whose height was threescore cubits and the breadth six cubits. Possibly the image of his dream had suggested to the king this idolatrous image. If so, it only shows that if what God gives is not held with God, it will be debased to our own ends.

Here we discover the root of man's failure in responsibility to govern the world. The mighty power committed to man is at once prostituted for an exhibition of the most gigantic outburst of idolatry. Man uses the power conferred to set aside the rights of God — the One who has given the power. This,  then, is the first characteristic of the times of the Gentiles, and the root of all subsequent failure.

Nebuchadnezzar, instead of exercising his power in dependence upon God, sets aside the rights of God, and seeks to consolidate his empire by a device of his own. As dominion had been given to him over the whole habitable world, of necessity his empire would be composed of many nations, speaking diverse tongues, and having different aims and interests. It follows that the king was faced with the problem of maintaining unity in this heterogeneous empire.

History and experience show that nothing so sharply divides and breaks up nations and families as a difference in religion. On the other hand, nothing will so powerfully cement nations together as unity of religion, be it false or true. Religious unity will go far to establish a political unity. Nebuchadnezzar, apparently recognising these facts, attempts to secure a political unity by setting up a religious unity. To this end he uses his great power to force upon all nations a state religion under penalty of death for those who will not conform.

A state religion must be, above all else, one that suits the natural man. To attain this end it must be of extreme simplicity, appealing to the senses, making no great demand upon the intellect, and leaving the conscience untouched. It must take up little time and require no particular sacrifice of money or goods. All these conditions were admirably met by the state religion devised by Nebuchadnezzar.

(b) The rights of God outraged (Vv. 2-7)

(Vv. 2, 3). Having set up his image, the king gathers together the political leaders of his kingdom, the princes of the royal house, the military leaders, the judges of his courts, the financiers, the counsellors; all must be present at the dedication of the image.

(Vv. 4-7). Then the command is proclaimed by a herald, that at a given moment, with the accompaniment of music, appealing to the senses, everyone is to fall down and worship the image. Failure to comply with the command will be visited with an immediate and terrible death. The one refusing to  obey will "the same hour be cast into the midst of a burning fiery furnace."

From man's point of view, this was a very simple religion. All it demanded was a simple act of prostration before an image, and then the matter was at an end. Such a religion was admirably suited to man's fallen nature — a magnificent image to appeal to the sight, beautiful music to charm the ear, one single act of prostration that was over in a moment, that made no demand upon the purse, and raised no question of sins to make the conscience uncomfortable. The drastic penalties attached to non-compliance would hardly trouble the natural man, who would be quite ready to obey an edict which made such small demands. Hence, at the appointed time, "all the people, the nations, and the languages, fell down and worshipped the golden image."

Viewed in the light of the true God, the command of the king was an outburst of gross and furious idolatry. Never before had man set up such an imposing idol; never before had all the nations of the earth been commanded to bow down to one idol under pain of a terrible death. It was the utter denial and setting aside of the rights of God. Alas, such is man; put into the place of universal power over the world by God, he immediately uses this power to deny God.

(c) The conscience of man ignored (8-12).

The image and its dedication not only set aside the rights of God, but also trampled underfoot the consciences of men. In thus acting, the king had gone outside the circle of his own lawful authority and intruded into God's domain. This brings to the front certain God-fearing men who, at all costs, will obey God rather than men. There are found certain Jews who, while ready to obey the king within his own sphere, absolutely refuse to obey if he usurps the rights of God.

The enemies of these godly men, delighted to find an occasion of discrediting them before the king, approach Nebuchadnezzar with flattering phrases, and remind the king of the decree he has made, and the penalty he has imposed for disobedience. They then inform the king that three leading men have disregarded the king and his gods, and have refused to worship the image. They remind the king that he, himself, had appointed these men to the high position they held, and this was the way they requited the king. They press the fact that they are not of the ordinary rank and file, but men set over the affairs of the main provinces — facts which would magnify their offence in the eyes of the king.

(d) Persecution for non-compliance (Vv. 13-23).

(Vv. 13-15). The jealousy and hatred of the Chaldeans do their evil work. The king, finding his royal will thwarted by men whom he had set in positions of great authority, forthwith commands that these men be brought into his presence. Assuming the report to be true, he gives them a further opportunity to obey, in which case all will be well. If they refuse, they will immediately be consigned to the burning fiery Furnace, "and," he concludes, "who is that God that shall deliver you out of my hands?"

Now the king has gone a step further in wickedness. In setting up the image, he had already set aside the rights of God to whom worship alone is due; but now he openly defies God. This is claiming omnipotence. When man does this, his defeat is not far off for the contest is now no longer between these Jewish captives and the earthly king of kings but between Nebuchadnezzar and the God of gods. The king evidently had unbounded confidence in himself, and judged of God according to his thoughts of his own gods, whom he treated with scant respect, or surely his language would have been more moderate.

(V. 16). The three Jews, realising that the battle is the Lord's, are perfectly calm in the presence of the infuriated king. Faith in God enables them to say to the king, "We are not careful to answer thee in this matter." To them the issues are clear and admit of no compromise. The natural man might say, "It is only a small thing the king requires; you only have to bow down once to this image, and the whole thing is over in a moment, and then you are free; you need not bow down in heart. It is quite a formal affair, and simply a question of obedience to the king." But faith does not reason thus; faith obeys God, and sees clearly that it is a question of God or the  king. That settles the matter; and so without any conference between themselves, they give their answer. In ordinary matters of state, touching the business of the king, they would doubtless be very careful. But this is the business of God, and, therefore, mere human care is as useless as it is unnecessary (Luke 12: 11).

(Vv. 17, 18). The opening words of their answer — "Our God whom we serve" — give the secret of their confidence. They knew God, and can say "our God." A true knowledge of God is the secret of power before men. Moreover, however great the position they hold before men, it is God they serve. The king had defied God in saying "Who is that God that shall deliver you out of my hands?" With great calmness these faithful men take up this challenge, and with the confidence of faith they say, "Our God . . . is able to deliver us from the burning, fiery furnace," and further, "He will deliver us out of thine hand, O king."

If, however, God allows them to suffer a martyr's death they are prepared to accept the fiery ordeal as God's way of deliverance from the king, rather than disobey God. For them it is simply a question of obeying God or man. This is still the real question between the Christian and the rulers of the world. Obedience to the powers that be is the plain direction of the word of God for His people (Rom. 13: 1; Titus 3: 1; 1 Peter 2: 13-17). It is not for us to raise questions as to how the authority is constituted, or as to the character of the one wielding the authority; our part is to obey. But when the will of man clashes with the word of God, and seeks to impose that will upon our consciences, we must obey God rather than man. (Acts 4: 19).

(Vv. 19-23). The confidence of these men in God is exceedingly beautiful, but it does not lead, as we might expect, to their escape from the threatened penalty. Their faith is put to the proof without any apparent intervention by God. The king is allowed to carry out his wicked will. When it is a question of conscience, they resolutely withstand the king; now that it is a question of their bodies, they make no resistance. They act in the spirit of the Lord's words to His disciples, when He said, "Be not afraid of them that kill the body, and after that have no more that they can do" Luke 12: 4).

To have his will opposed by three captive Jews fills the king with fury. He forthwith commands his servants to heat the furnace seven times more than it was wont to be heated. The strongest men of his army are deputed to bind the three captives and cast them into the furnace. In result, the fury of the king only adds to his defeat. The king has to learn that his furnace can consume his own mighty men, but cannot hurt the servants of God, if God acts on their behalf, even though the furnace be seven times heated.

(e) Deliverance for the faithful (Vv. 24-30).

(Vv. 24, 25). The only effect of the furnace for the three captives is to put them into the company of the Son of God and to free them from their bonds. This, in different degrees and by other means, is ever the result of persecution for those who have faith in God. The man of the ninth of John endured in his day the persecution of the Jewish leaders, only to find himself set free from Jewish bondage in the company of the Son of God.

The effect upon the king is immediate. He rises up in haste, declaring that he sees four men "walking in the midst of the Fire . . . and the form of the fourth is like the Son of God." This was the true secret of the three captives walking unscathed in the midst of the fire — they were in the company of the Son of God. What can the saints not do in His company? In His company they can walk on the water (Matt. 14), and in His company they can walk in the midst of the fire, thus fulfilling the promise made to the prophet, "When thou passest through the waters, I will be with thee . . . when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee" (Isa. 43: 2).

(Vv. 26, 27). The humbled king now admits that these three captives are the servants of the Most High God, and calls them to come forth. The princes, governors, captains and counsellors are compelled to bear witness to the discomfiture of the great king who had defied the living God, and the frustration of his plan to establish a religious unity.

(Vv. 28-30). In the presence of this great miracle the King has to recognise the intervention of God on behalf of those "that trusted in Him." Moreover, he owns that their action had "changed the king's word." He bears witness that their confidence in God was such that they had "yielded their bodies" rather than serve or worship any God except their own God.

The king thereupon makes a decree that no people, nation or language shall speak anything amiss against the God of Shadrach, Meschach and Abed-nego under penalty of being cut to pieces and having their houses made a dunghill, for he admits that "there is no other God that can deliver after this sort." Apparently, all nations can serve their own gods, but they must not speak anything amiss of the God of these faithful men. Not only is the king's purpose to establish a religious unity entirely frustrated, but the jealous schemes of the enemies of these captives are brought to nought, for in result these captives each receive promotion in the province of Babylon.

Such is the historical commencement of the times of the Gentiles. In it we have a foreshadowing of scenes that will be enacted at the close of this period. History will repeat itself, and this effort to establish an idolatrous religious unity will be made in a still more terrible form at the end. Man is a religious being, and if he throws off allegiance to the true God, he will make a false god. If he has a false god, he will have no objection to a representation of his god, for the natural man must have something to see and touch — something for sight and sense. Thus it will come to pass that an image will be made of the head of the last Gentile power, and it will be decreed that all who will not worship the image will be killed. The times of the Gentiles opened with idolatry and will close with the worst form of idolatry — the worship of a man as God (Rev. 13: 11-18).

THE EXALTATION OF MAN

Daniel 4

We learn from Daniel 3 that, directly the power of government is committed to the Gentiles, it is used to set aside the rights of God. This solemn feature of man's rule has marked each of the four great powers and will have its most extreme expression in the closing days of the last Empire.

From Daniel 4 we learn that the exaltation of man is another leading characteristic of the times of the Gentiles. The power and authority conferred by God is used by man for the exaltation of himself and the gratification of his own pride. Leaving God out of his thoughts, man becomes like a beast that has no understanding of the mind of God, and lives without reference to God.

These solemn truths are presented in the form of a letter addressed by Nebuchadnezzar to all peoples, nations and languages, relating his own experiences.

Already God had spoken to the king by visions and interventions of divine power, but, apparently, the king had not been brought into personal relations with God. After the interpretation of the vision of the great image, Nebuchadnezzar had put great honour upon Daniel, and acknowledged that Daniel's God was the God of gods and a Lord of kings; but, however much impressed, he himself did not bow down to God. No personal link was formed between his soul and God. Again, in the matter of God's intervention on behalf of His servants in the fiery furnace, it is evident that the king was greatly moved, and in consequence issued autocratic commands as to the attitude others were to take in relation to God. But, while the king acknowledged the power of "the God of Shadrach, Meshach, and Abed-nego," he did not recognise and submit to God as the One who alone is God.

At length, however, in His mercy God deals with the king in a personal way, leading him to turn to God and bless Him as the Most High, and acknowledge His authority in the affairs of

men. For the first time Nebuchadnezzar has personally to do with God. In result, he sends out this personal confession of his sin, and acknowledges the way in which he, himself, had been brought to submit to God.

(Vv. 1-3). The king's letter is addressed to all that dwell in all the earth. He tells the people all that "God hath wrought toward" him, and, as he thinks of the wonders of God's ways with him, he breaks forth into praise.

(V. 4). In recounting these ways of the Lord, he first describes the circumstances in which God commenced to deal with him. "I was at rest," he says, "in mine house, and flourishing in my palace." As a thorough man of the world, he found rest and prosperity in the enjoyment of his own things without any thought of God.

(V. 5). In the midst of the king's prosperity, God spoke to him by a dream. Though he did not understand the full import of the dream, it was sufficiently plain to fill him with dire forebodings of coming evil.

(Vv. 6, 7). In his fear, the king again turns to his wise men, only to find that they cannot interpret the dream. The reason is simple. The dream was a message from God, and, being such, can only be interpreted by God. The natural man can understand the things of a man, but, "the things of God knoweth no man, but the Spirit of God." God's things are only spiritually discerned.

(V. 8) . "But at the last Daniel came in." It might be thought that after the way Daniel had been used to interpret the king's former dreams, he would be the first to whom the king would turn. Apparently, Daniel is the last resource of the king. But the man that is "last" in man's estimate is first in God's.

(Vv. 9-18). The king commences his interview with Daniel by assuring him that he is perfectly aware of the wisdom and power that is with Daniel, though ascribed by the king to false gods.

Then he tells Daniel the dream, giving first the vision of the tree (10-12); then the cutting down of the tree (13-16); and lastly the great object of the tree being cut down (17). He concludes his address to Daniel by owning that all the wise men or his kingdom are unable to give the interpretation; but, says the king, "Thou art able."

(V. 19). Before hearing the interpretation of the dream we learn the effect it produced upon Daniel. He was a captive in a strange land under the yoke of a foreign king; but it was no pleasure to Daniel to know that judgment and disaster were coming upon the king. So, for one hour, he was silent and his thoughts troubled him. Reassured by the king, Daniel at length gives the interpretation of the dream.

(Vv. 20-22). The tree, which was so imposing in the sight of the earth and which provided shelter for all living creatures was a figure of the king himself.

(Vv. 23-26). The interpretation of the cutting down of the tree follows. The king is plainly told that the dream indicates that he is going to be driven from men to take his place with the beasts for a period of seven years, until the king acknowledges the rule of the Most High in the kingdoms of men. Nevertheless, though he will lose his kingly dignity and position, the kingdom will be retained. The stump of the tree roots will be left, though the tree will disappear for a time from the sight of men.

(V. 27). Finally, Daniel closes the interview with a bold appeal to the king to break off his sins by doing righteousness, and ceasing his oppression of the poor. This is indeed a bold witness for a Jewish captive to bear before the world's greatest potentate. It surely signifies that during the times of these Gentile powers God will have a faithful witness for Himself on the earth. There will be a godly remnant marked by dependence upon God and wisdom before men, as we have seen in Daniel 2; by devotedness to God and power before men, as seen in Daniel 3; and by a faithful witness to God, as seen in this chapter.

(Vv. 28-30). There follows the account of the fulfilment of the dream. The threatened blow is held off for twelve months. Between the announcement of the judgment and its execution, space is given for repentance. Will the king avail himself of this mercy and humble himself before God? Alas! at the end of twelve months the king's pride is as great as ever. Walking in his palace he says, "Is not this great Babylon that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?" In all this proud talk there is no recognition of God. As the king looks over the great city of Babylon, he claims that he has built it for the establishment of the imperial line. He claims that all has been wrought by his power and for his glory.

(Vv. 31-33). This boastful pride of the king, in spite of solemn warnings, proves that the time is ripe for judgment. While the word is in the king's mouth, the voice comes from heaven telling him that the predicted judgment is to be fulfilled. So we read that, "the same hour was the thing fulfilled." Nebuchadnezzar is driven from men and becomes like a beast of the field.

It may be that this judgment took the form of madness; but, even so, we are permitted to see in the case of the king its direct connection with the hand of God. God had given to the king "a kingdom, power, and strength, and glory" (Dan. 2: 37). In spite of God's gifts and the striking way in which God had borne witness to Himself, God had been forgotten. The king, at rest in his palace and at the height of his prosperity, ascribes all his power and glory to himself, and uses his high position for his own self-exaltation. Never was such great prosperity linked with such pride. Even so, God had given warning and space for repentance, but all in vain. Judgment must take its course, and the king becomes as a beast. As one has said, "He makes himself the centre instead of God. He becomes a beast and loses his reason entirely. A beast may be powerful, large, stronger than man, show much sagacity in his way, but its look is downward; there is no exercise of conscience, and, as a consequence, no real relationship to God."

In all these incidents we have set forth the evil course of these Gentile powers. They will exalt themselves against God, ignore God, impute their prosperity to their own efforts, and thus become brutish, and finally bring down judgment upon themselves.

Seven times pass, and then God is confessed. Seven times signifies a complete period of time, and prophetically would cover the whole period of Gentile domination. We have a similar use of "seven" in connection with the addresses to the seven Churches in Revelation 2 and 3, where seven Churches are chosen to cover the complete period of the history of the professing Church on earth. During the period of Gentile power, the government of the world is carried on without reference to God and therefore without any understanding of His mind. At the end of this period, after judgment has done its work, God will be confessed by the nations.

(Vv. 34, 35). Looking at himself, his might and his glory had led the king to become like a beast that looks down; but at the end of days he lifted up his eyes to heaven, and at once his understanding returned. His reason being restored, he blesses and praises the Most High. Then he thinks of men and, in comparison with God, he owns that all the inhabitants of the earth — the greatest kings as well as the meanest subjects — are as nothing. The man that thought he was everything discovers that he is nothing — a wholesome lesson for us all to learn. Moreover, he owns the sovereignty of God; and that God is not only sovereign in the armies of heaven, but also among the inhabitants of the earth. None can stay His hand or question His ways.

Vv. 36, 37). Upon his submission to God, the king's reason returns and he is once again established in his kingdom. So, in the days yet to come, after the judgment of the living nations the Gentiles will be established in blessing under the rule of Christ.

Nebuchadnezzar is brought personally to extol and honour the King of heaven. Before, he had owned that Daniel's God was a God of gods and the Lord of kings: later, he had passed a decree that none should speak a word against God, but at last he himself turns to God, and praises Him. Now he says "Those that walk in pride He is able to abase." He no longer talks about cutting people in pieces and making their houses a dunghill if they do not praise and bless the God of heaven. He will not intrude into God's domain, for God Himself knows how to humble the proud. He no longer tells others what they are to do, but he acknowledges what he himself does. He says 'Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and His ways judgment: and those that walk in pride He is able to abase."

IMPIETY

Daniel 5

We have seen that idolatry is an outstanding mark of the great world empires, to whom government has been committed during the times of the Gentiles. Further, we have seen that this idolatry sets aside the rights of God, and tramples underfoot the consciences of men (chapter 3).

A second characteristic is self-exaltation. or the pride by which these world-wide empires use power for their own glory, rather than the glory of God (Dan. 4).

From Daniel 5 we learn that a third characteristic is impiety, which not only infringes on the rights of God but publicly defies God.

(Vv. 1-4). The occasion that brings forward this solemn feature of the times of the Gentiles is a great feast given by Belshazzar, the king of Babylon, to his lords. This feast was marked by an outburst of impiety, apparently let loose by the effect of drink upon the king. It was "while he tasted the wine" that he commanded the golden vessels of the temple of God to be brought into the feast. To a certain extent man can control the evil passions of his heart; but, when through some evil influence he loses control of himself, then all the wickedness of his heart is displayed. God had allowed His people to be taken captive, His temple to be destroyed, and the holy vessels brought to Babylon and placed in the house of the Chaldean idol (Dan. 1: 2). The Babylonian kings, not seeing the chastening hand of God upon His people, looked upon this victory over Israel as the triumph of their gods over the God of Israel (Hab. 1: 11-17). Accordingly, Belshazzar seizes the opportunity of this great feast to give public expression to what he imagined was the triumph of his false gods. The king and his lords not only profane the holy vessels set apart for Jehovah by using them in their drunken feast, but they praise their heathen gods of every degree. This was bold and open defiance of God.

(Vv. 5, 6). Such impiety must call down the judgment of God. At once God takes up the challenge. Quietly, without voice or vision, God makes His presence unmistakably felt. The fingers of a man's hand silently write the sentence of judgment on the wall of the king's palace. In spite of the king's drunken condition, he is at once smitten in conscience. His countenance betrays his terror; his thoughts trouble him, and he trembles from head to foot.

(Vv. 7, 8). In his terror he turns to the wise men of Babylon. He offers great rewards for the interpretation of the words, but all in vain.

(Vv. 9-12). His wise men failing him, the wretched king is plunged into deeper terror. The Queen, hearing of the king's terror, comes into the feast. Apparently, she had no part in this impious scene. It is suggested that she was not the wife of the king, as his wives were present at the feast (2, 3). Probably she was the Queen dowager. Evidently she was well acquainted with Daniel and the great events that had taken place in the days of Nebuchadnezzar. She is able to inform the king of the presence of Daniel in the kingdom.

(Vv. 13-16). Thereupon Daniel is brought into the presence of the king. The king had heard of the wisdom of Daniel in interpreting dreams in the days of Nebuchadnezzar, but apparently he did not care to have any personal acquaintance with this captive Jew. However, in the ways of God, He humbles the wise men of his world and exalts the despised captive. Wisdom is found with God's people, even though in captivity.

(V. 17). With calm dignity Daniel tells the king to give his gifts and rewards to another. Apart from any rewards he will read the writing.

(Vv. 18-22). Before doing so, he rebukes the king by reminding him of God's dealings with Nebuchadnezzar. The Most High God had given to Nebuchadnezzar a universal kingdom with absolute power. But the king had used it for his own glory and God had humbled him for his pride. All this Belshazzar well knew, and yet, in spite of this warning, he had not humbled his heart.

(Vv. 23, 24). Then Daniel charges home the guilt of the king. Nebuchadnezzar had persecuted God's people, but Belshazzar had "lifted up" himself "against the Lord of heaven." This impiety overwhelmed him in ruin and brought the first world empire to its close. In connection with this act of impiety the writing had been written. Thus Daniel charges home the guilt of the king before he reads the writing that pronounces his doom.

(V. 25). There was no difficulty as to the meaning of the words. Literally translated they mean, "numbered," "weighed," "divided." The difficulty was that, as mere isolated words, they conveyed no meaning without a divinely-given interpretation. What, then, was the message from God that they were intended to convey?

(V. 26). Daniel, the prophet of God, gives the significance of the words. "This," says he, "is the interpretation of the thing." The king is then told that "Mene," or "numbered" signifies that God has numbered his kingdom and finished it. Many years before, Daniel had told Nebuchadnezzar that God had given him "a kingdom, power, strength, and glory." But he also warned him that after his kingdom another would arise. For sixty-eight years the kings of Babylon had exercised sovereign power over the whole habitable world. Now the termination of the Babylonish Empire had come. Its days were numbered and its universal rule was finished.

(V. 27). The next word "Tekel," meaning "weighed," tells this impious king why his empire had reached its end. The ruler of the empire is weighed in the balances and found wanting. Nebuchadnezzar and his successors had entirely failed in their responsibility to govern the world in the fear of God. Under the chastening hand of God, Nebuchadnezzar had indeed repented. Belshazzar, the last ruler, though fully aware of all God's dealings with Nebuchadnezzar, had sinned more grievously than his predecessors. Openly and impiously he had defied God. His actions had been weighed in the unerring balances of God and found wanting.

(V. 28). The third word, "Peres," (another form of the word Upharsin — both words being merely different parts of the same verb) means "divided." The result of the king's impiety was to bring immediate judgment upon the king. Daniel plainly tells the king, "Thy kingdom is divided and given to the Medes and Persians."

(Vv. 29, 31). The king makes much of the messenger, but apparently pays little heed to the message. Nevertheless, on that night the judgment fell. Belshazzar is slain, and Darius the Mede takes the kingdom. Thus the Babylonish Empire comes to its end, and the second great world power — the Medo-Persian — commences to run its course.

APOSTACY

Daniel 6

We have seen that the moral characteristics of the governing powers during the times of the Gentiles are set forth in the historical incidents recorded in Daniel 3 to 6. The worst and final evil is apostacy, or man usurping the place of God upon the earth. The setting aside the rights of God, the exaltation of man, the open defiance of God, that have already passed before us, end in the awful attempt to stamp out all recognition of God on the earth by dethroning God and enthroning man in His place.

This climax of all evil is forecast in the decree signed by King Darius whereby no petition is to be addressed to any God or man, save to the king, for thirty days.

This apostacy is clearly presented in the New Testament as characterising the end of the times of the Gentiles. In the second chapter of the Second Epistle to the Thessalonians, the coming apostacy is foretold in connection with the revelation of the man of sin who opposeth and exalteth himself against all that is called God, or that is worshipped; so that he himself sitteth in the temple of God showing himself that he is God. From Revelation 13 we further learn that this man of sin is the second beast. The acts of this wicked man are shadowed forth by the decree of Darius, not, be it noted, by what Darius was as a man, but by what he did. Personally, Darius appears to have been a very different character to the vile Belshazzar. He would seem to have been an amiable man, and, in this respect, he may set forth the character of the man of sin who will probably appear in the sight of men as an exceedingly attractive man.

(Vv. 1-3). The opening verses give the occasion which called forth this wicked decree. Daniel had been appointed by Darius as chief of the three presidents to whom the one hundred and twenty princes, who ruled the kingdom, had to render account. That a child of the captivity should be exalted to this high position aroused the jealousy of the Chaldean presidents and princes. Moved by jealousy, they sought in malice to find some fault wherewith to prefer a charge against him before the king.

(Vv. 4, 5). First, they sought occasion against him in connection with his administration of the kingdom. But, though all these presidents and princes sought to find some Fault in Daniel's management of the affairs of state, forasmuch as he was faithful they could find neither "error" nor "fault" in him. They concluded that it would only be possible to find a complaint through the law of his God — a wholesome lesson or the Christian, whose relations with the world should be so faithfully carried out, that the world would only find it possible to condemn us by intruding themselves into the things of God and passing decrees, the observance of which would involve disobedience to God.

(Vv. 6-9). This is the situation that these presidents and princes, with satanic subtlety, conspire to bring about. Apparently, it was customary for the administration to make the decrees and for the king to give them authority by his signature. Accordingly, these men present themselves before the king with a decree, that no petition should be made to any God or man, save the king only, for thirty days on pain of being thrown into the den of lions. Three things mark this decree. First, the decree is in itself the very height of wickedness, for it is the awful attempt to dethrone God and set up man in His place. It seeks to install the king in a place of absolute supremacy over heaven and earth, above God and man, for, during the thirty days no petition should be asked of "any God or man." Great as was the sin of Nebuchadnezzar this is far greater. Nebuchadnezzar had set up an idol in the place of God; but now Darius sets himself up in the place of God. It is the deification of man. Secondly, the motive of the decree is evil in the extreme. Trading upon the uprightness of Daniel's character, and his known fidelity to the law of his God, these men purposely devise a decree which they know Daniel will not obey. Thirdly, the decree that they frame appears highly flattering to the king. The decree is so presented that the true motive is carefully concealed, and the king foolishly falls into the trap and signs the decree.

( V. 10). Daniel Is evidently aware of all that is taking place and yet apparently he makes no charge against these wicked men, nor does he seek to defend himself. His faith is in God (verse 23), not in himself or his own efforts. His part is simply to obey God and leave the results with Him. Consequently, he goes to his house and, as usual, he prays towards Jerusalem three times a day, the windows of his house being open. In all this there is no ostentation; he simply acts "as he did aforetime." Having been in the habit of praying in this open way, suddenly to close the windows and pray in secret would have been interpreted by all Babylon as cowardice, or acquiescence in the decree. In the midst of that idolatrous city Daniel had borne a public witness to the true God. He was not a secret disciple. To obey the decree would involve the transgression of the first commandment. Moreover, the word of God gave Daniel plain directions for the circumstances in which he found himself. Solomon's prayer, at the dedication of the Temple, anticipated his difficulties. "If," said King Solomon, "they shall bethink themselves in the land whither they were carried captives . . . and pray unto Thee toward their land, which Thou gavest unto their fathers, the city which Thou hast chosen, and the house which I have built for Thy name: then hear Thou their prayer and their supplication in heaven Thy dwelling place, and maintain their cause" (1 Kings 8: 46-49). Such was Solomon's prayer, and God accepted his prayer, for the Lord said, "I have heard thy prayer and thy supplication, that thou hast made before Me" (1 Kings 9: 3). In faith in God, Daniel acted according to the word of God. He refused to make any compromise. The carnal mind might suggest, Why not close the window and pray in secret? Refusing any such compromise, he prayed, "his window being open." But if he must pray with his window open, why select a front room facing towards the street? Without hesitation he prayed "in his chamber toward Jerusalem." But if he must pray with an open window toward Jerusalem, why need he go down on his knees; could he not assume some other attitude that would not call attention to the fact that he was praying? No, Daniel will not give up the right attitude toward God; "he kneeled upon his knees." If, then, he is so very strict that he must pray with his windows open,  looking toward Jerusalem and kneeling upon his knees, what need is there for doing it "three times a day"? Surely he could pray early in the morning before anyone is abroad, or late in the evening after everyone has retired? Indeed, could he not for these thirty days give up praying by day and pray by night instead? God can see and hear in the dark. No such suggestions influence Daniel: he prays three times, and in the day. And though he is in captivity, and surrounded by those who are plotting for his life, he finds occasion to "give thanks," as well as to pray. Moreover, he prays and gives thanks "before his God." Men may see him praying, but it is before God, not men, that he prays. This was no new thing with Daniel. It was not something that he suddenly commenced in a fit of religious zeal for his God, or in defiant opposition to the king's decree; it was the continuance of his usual ways — "as he did aforetime."

(V. 11). For the success of their plot, the enemies of Daniel had counted upon his known habit of prayer, and his unswerving faithfulness to his God, and they did not count in vain. Assembling before Daniel's house they find, as anticipated, that Daniel is praying and making his supplications before his God, undeterred by the decree of the king, the plot of his enemies and the den of lions.

(Vv. 12, 13). Having gathered their evidence, these men draw near to the king and remind him of the terms of the decree, the truth of which he has to admit. Then they prefer their charge, pressing the fact that Daniel is a captive of Judah and he regards not the king and ignores his decree. They refrain from saying that he makes his petition to his God and regards His law.

(Vv. 14-17). For the success of their plot these men had counted upon the vanity of the king and the faithfulness of Daniel. Had the king been proof against their flattery, or Daniel unfaithful to God, their scheme would have miscarried. But Daniel remained faithful, and the king accepted their flattery, and so far their plot prospered. Accepting their flattery the king became their slave. Betrayed into the hands of these wicked men by his own vanity, he perceived when it was too late the real object of the decree that he had signed, with the result that he "was sore displeased with himself." Appreciating the integrity of Daniel, the king set his heart to deliver him, labouring throughout the day to this end. The problem that Darius sought to solve was, how to carry out the desire of his heart and yet maintain the law to which he had put his hand. David, in his day, had to face this problem in the matter of his son Absalom. David could not reconcile love with law, so he ignored the law and acted in love, with the result that he was driven from his throne by the man to whom he had shown grace. Darius ignored the dictates of his heart and maintained the law, with the result that he retained his throne, but Daniel was cast into the den of lions, every precaution being taken that the king's decree be carried out to the letter.

God, alone, in His dealings with the sinner can reconcile the claims of righteousness with the sovereignty of grace. On the ground of the death of Christ grace reigns through righteousness.

Though carrying out his law to the letter, the king has the conviction that Daniel's God, "Whom," says he, "thou servest continually," will intervene for the deliverance of His faithful servant. The king commends Daniel for doing that which was in direct disobedience to his own decree, and he is confident that the man who puts the fear of God above the fear of the greatest man on earth, will not be abandoned by God. His conviction was right, and it is ever so, though, in this dispensation of faith, the intervention of God does not always take the direct and miraculous form that it did in past dispensations.

(V. 18). In spite of his conviction that God will intervene on behalf of His servant, the king is filled with remorse for his own action and spends a sleepless night in fasting.

(Vv. 19-24). Early in the morning the king hurries to the den of lions, and, to his relief, finds that God has indeed intervened. In calling to Daniel he addresses him as "the servant of the living God," and again he recognises that Daniel has served God continually. In their charge the wicked men had made everything of the king and nothing of God; the king makes everything of God and nothing of himself.

Daniel informs the king that God has intervened on his behalf through angelic power, and stopped the mouths of the lions, for he had a good conscience toward God and toward the king.

The men who drew up the decree left God out of their calculations. They had not counted upon any power being able to restrain the ferocity of the lions. They had made no provision in their decree that anyone thrown to the lions must be killed by the lions. Thus the law was fulfilled and Daniel was saved, and these malicious men, having been thoroughly exposed, were themselves with their families cast into the den of lions, and thus caught in the snare they had laid for the man of God.

(Vv. 25-27). Darius now sends forth a second decree to all that dwell upon the earth, that all men are to tremble and fear before the God of Daniel. This surpasses the decree of Nebuchadnezzar, recorded in Daniel 3, which merely commanded that no one was to speak anything amiss against God. This decree commands that due respect and fear be paid to God as a recognition of His sovereignty as the living God. Thus, through the faithfulness of one man, the effort to set up man in the place of God becomes the occasion of a world-wide testimony to the living God.

The whole incident strikingly illustrates the truth of Psalm 57. There the Psalmist finds himself in the presence of those who would swallow him up. He cries to the Most High God that performeth all things. Having cried to God, he has the confidence that God will "send from heaven" and save him. In this confidence he is kept in calmness, though, as to his circumstances, he "is among lions," and surrounded by enemies whose tongue is as "a sharp sword." In result, the Psalmist says, "they have digged a pit before me, into the midst whereof they are fallen themselves." Moreover, God is exalted; His praise goes out "among the nations," and He is exalted "above the heavens" and "above all the earth." The final end of the apostacy of men will be that the wicked will be punished with everlasting destruction, the godly will be recompensed for all their suffering, and God will be glorified throughout the earth through the glory of Christ.

THE FOUR BEASTS

Daniel 7

The seventh chapter forms the introduction to the second division of the book of Daniel. In this division we have no longer the interpretations of dreams and messages given to heathen kings, but revelations and interpretations of visions given to Daniel himself.

The whole book treats, as we have seen, of the times of the Gentiles. In regard to this period two great subjects are brought before us: first, in Daniel 1 to 6, the failure of the Gentiles in their responsibility to govern in the fear of God, ending in apostacy and judgment; secondly, in chapters 7 to 12, the circumstances of the Jews during this time. Thus, there will again pass before us the four great Gentile empires, but now in their relationship with the Jewish people, and their treatment, not only of that nation as a whole, but of the godly remnant of the nation. We shall learn that, though God chastens His people, He always reserves a remnant as a witness to Himself, and never gives up His purpose to re-establish the nation in blessing under the reign of Christ.

The seventh chapter again brings before us the four great Gentile empires, not as they appear before men as an imposing image, but as viewed by God, and therefore presented under the form of beasts.

The chapter contains three distinct visions and their interpretations: —

First, verses 1-6, the vision of the four beasts with details of the first three:

Secondly, verses 7-12, the vision giving a detailed account of the fourth beast:

Thirdly, verses 13-14 the vision of the dominion of the Son of Man:

Fourthly, verses 15-28, the interpretation of these visions.

(a) The first vision (Vv. 1-5).

(V. 1). It has been noticed that the prophecies of Daniel are unlike any other prophecies in the Old Testament, inasmuch as they are not directly addressed to God's people. During the time of the captivity, the Jews are no longer publicly recognised as the people of God; therefore. any communications that God makes are not addressed to them, but to Daniel personally. Nevertheless, we read that Daniel "wrote the dream, and told the sum of the matters." Thus, these visions, which unfold the future of the world, are recorded for the guidance of God's people in all ages.

(V. 2). In his vision Daniel sees the great sea agitated by the four winds of heaven. The sea is used in prophetic scriptures to set forth "peoples, and multitudes, and nations, and tongues" (Rev. 17: 15). The four winds of heaven would seem to indicate that from every quarter of the globe there was a providential dealing of God allowing the world to fall into a condition of anarchy and revolution.

(V. 3). Out of this agitated sea there arise four successive beasts diverse from one another. From the interpretation that follows, it seems conclusive that these four beasts present another aspect of the four great world empires, already depicted in the image of Nebuchadnezzar's dream. In the vision of the image these empires were presented as imposing but deteriorating powers in the sight of men. Here these same empires are presented in a form that expresses their successive moral deterioration in the sight of God. Cruelty, selfishness, rapacity, with no recognition or knowledge of God, marks the beast; and such are the solemn features of the world empires during the times of the Gentiles until the dominion of Christ is established.

(V. 4). The first beast was "like a lion, and had eagle's wings." Other Scriptures lead to the conclusion that this first beast sets forth Babylon, the first world empire. In the fourth chapter of Jeremiah, verse 7, the prophet refers to Babylon under the figure of a lion. In Ezekiel 18 Babylon is likened to an eagle. Again, in Jeremiah 49: 19 and 22, both figures are used to represent Babylon in its power and majesty, as well as the swiftness of its conquests.

Further, the prophet sees a remarkable change in the beast. The wings were plucked and the beast stood upon its feet as a man, and a man's heart was given to it. The plucked wings would seem to indicate that the rapid conquests of the empire would cease. A lion standing on its feet as a man, and with the heart of a man, has neither dignity nor strength, and this apparently points to what actually happened when Babylon was shorn of its dignity as a world power, and became a mere province in subjection to the Persian Empire.

(V. 5). The second beast was "like to a bear, and it raised itself up on one side," and had three ribs in its mouth. This surely pre-figures the Medo-Persian Empire, which succeeded the Babylonian Empire. It was composed of two nationalities, the Persian nation being exalted over the Medes. We know it was Darius, the Mede, who captured Babylon, though shortly after Cyrus, the Persian, became the great power in the empire. The three ribs in the mouth probably indicate the rapacious character of the empire, devouring other nations without mercy.

(V. 6). The third beast was "like a leopard," but with four wings of a fowl and four heads. These figures vividly set forth the character and history of the Grecian Empire. The four wings may aptly set forth the impetuosity and rapidity of the conquests of Alexander the Great by which the Grecian Empire came into pre-eminent dominion. The four heads would seem to point to the four kingdoms into which the empire was finally divided after the death of Alexander.

(b) The second vision (Vv. 7-10).

(V. 7). The fourth beast, largely prophetic of events yet to be fulfilled, is of such deep importance that details are given to Daniel in a second vision. There is nothing in nature to which this beast can be compared. It is purposely presented as an unnatural monster, awakening dread and terror in the beholder. It had great iron teeth; it devoured and brake in pieces, and what it did not devour, it stamped upon with its feet. It was different to all the other beasts and had ten horns.

Probably all would agree that this beast is a figure of the Roman Empire, marked by its overcoming strength, and the terror it inspired in the nations of the world. In its irresistible power of conquest and aggrandisement it brought other nations under its despotism, while those who refused to submit were crushed.

(V. 8). The importance of this empire, as distinguished from the first three empires, lies in the fact that it is the empire that will exist in the closing days of the times of the Gentiles, the one that comes into contact with Christ and His people, and therefore the power that will be directly judged and set aside by the kingdom of Christ. This empire, then, will yet play a great part in the near future of the world. This future aspect of the Roman Empire comes before us in the part of the vision that speaks of the ten horns and the little horn. This little horn had the eyes of a man, and a mouth speaking great things.

The interpretation will give us further details of these ten horns, and the little horn. Here it is sufficient to note that the ten horns clearly take us on to the future when the Roman Empire will be revived in a ten kingdom form under one head (See Rev. 13: 1; Rev. 17: 12).

(Vv. 9, 10). The second vision that describes the fourth beast also foretells the judgment of the beast. Daniel sees a vision of the eternal God, the Ancient of Days, seated upon the throne of judgment. We know that Christ is also the Ancient of Days — a divine Person, as well as the Son of Man. In the first chapter of Revelation He is presented as the Judge with all the characteristics that mark the Ancient of Days in the Book of Daniel. Moreover, Daniel not only sees the throne of the Ancient of Days, but he sees other thrones which were "set up" (not "cast down" as in our version). These thrones evidently refer to the thrones of the saints that will be associated with Christ in this judgment of the living nations. They are again referred to in the Revelation, when the Apostle John says, "I saw thrones, and they sat upon them, and judgment was given unto them" (Rev. 20: 4, 22: 1 Cor. 6: 2).

Surrounding the throne are thousands of angelic beings. The execution of judgment is one of the functions of the angels. The passage describing the judgment of the living nations in Matthew 25 opens by presenting the Son of Man coming to His throne of glory, "and all the holy angels with him" (Matt. 25: 31).

(V. 11). Here the judgment is specially concerned with dealing with the little horn and the beast over which he ruled. The immediate occasion of the judgment is "the voice of the great words which the horn spake." The blasphemous defiance of God which will mark the last head of the revived Roman Empire will bring swift and overwhelming judgment upon himself and his dominion. It is well to notice that the judgment of which Daniel speaks is not the final judgment of the Great White Throne, when the dead will be raised and judged. Daniel speaks of the judgment of the living nations which will precede the reign of Christ, but viewed more especially in connection with the Roman Empire and its head.

(V. 12). The fourth beast comes under the direct judgment of God. The first three beasts had their dominion taken away. They lost their world-wide power, not by direct judgment, but in a providential way. Nevertheless, their lives were prolonged for a season and time. Though losing their predominant position, they still exist as nations, however feeble they may have become.

(c) The third vision (Vv. 13, 14). The judgment of the beast clears the way for the setting up of the Kingdom of Christ. This glorious event is foretold by a third vision, in which Daniel sees one like the Son of Man come with the clouds of heaven. He receives His kingdom as Man from God, the Ancient of Days. His dominion is world-wide, embracing "all people, nations, and languages." His dominion will be everlasting. It will not, like other kingdoms, pass away. It will never be destroyed.

(d) The interpretation of the visions (Vv. 15-28).

(V. 15). The immediate effect of these visions was to grieve the spirit of Daniel and trouble his mind. There must have been much in the three visions that Daniel could not understand, but at least he realised that they foretold a time of trial and sorrow for his beloved people.

(V. 16). Apart from divine instruction, Daniel is no more able to interpret his own dreams than those of heathen kings. So he drew near to "one of them that stood by, and asked him the truth of all this." We are not definitely told who they were that "stood by." Probably it is a reference to the angels that, in the vision, "stood before" the Ancient of Days. The one to whom Daniel appeals is evidently intelligent in the mind of God, and deputed, like the angelic messengers in the Revelation, to give "the interpretation of the things" seen in visions.

In the interpretation that follows, it is well to note that, as another has said, "We always find, whether in prophecy or parable, that the explanation goes beyond that which the original statement contains." So is it in this passage: the visions bring before us the character and history of the four world powers; the interpretation shows the connection of these world powers with the people of God. Thus in the course of the explanation the saints are mentioned five times (verses 18, 21, 22, 25, 27).

(V. 17). First, Daniel is told that these four great beasts are four kings which shall arise out of the earth, and a little later we learn that "the fourth beast shall be the fourth kingdom upon earth" (23). Evidently, then, "kings" are used to represent kingdoms. We cannot then be mistaken in viewing these four beasts as representing four great monarchies. In the vision they arise out of the sea; here they arise from the earth. The vision describes their providential or political origin, the interpretation their moral origin. Providentially they arise in a time of political upheaval; morally they are earthly, in contrast to the kingdom of the Son of Man, who comes from heaven.

(V. 18). Then Daniel is informed, for his comfort and ours, as to the ultimate end of the times of the Gentiles, as regards the people of God. These monarchies may oppose the people of God and blaspheme God, "but" the end will be the triumph of God's people, for, "the saints of the Most High God shall taken the kingdom, and possess the kingdom for ever, even for ever and ever."

We may enquire, Who are the saints of the Most High? The better translation is "the saints of the most high places." There are those who, like the beasts and their subjects, are morally of earth, and there are the people of God who own the God of heaven, and are thus in connection with heavenly, or high, places. In the third vision it is the Son of Man that comes with the clouds of heaven, and to Him is given the kingdom that will never pass away. Here we learn the further truth, that the people of God of all ages, all those who through the history of the world have been in touch with heaven, will share with the Son of Man in His glorious reign. To this great event Enoch looked when he prophesied, saying, "Behold the Lord cometh with ten thousands of His saints" (Jude 14).

(Vv. 19-22). Then Daniel enquires more particularly concerning the fourth beast. He repeats the vision, but with added details, for now he refers to the saints, and tells us that he beheld that the one represented by the little horn persecuted the saints, and for a limited time was allowed to prevail against them, for this triumph over the saints was "until the Ancient of Days came," and then the saints exercised judgment over those who had prevailed against them.

(V. 23). In answer to Daniel's enquiries, the angel expounds the vision of the fourth beast. We are definitely told that it represents "the fourth kingdom upon earth." This we know was the Roman Empire. It was "diverse from all kingdoms" in that it assumed a form of government which combined autocracy with democracy, already prefigured in the iron and clay of the image. In its almost universal dominion it could well be said to "devour the whole earth." By treading down and breaking in pieces, it subdued the nations, and crushed those who refused to submit. Thus we have a picture of the Roman Empire in the day of its pristine power.

(V. 24). The details of verse 23 look on to events which, in Daniel's day, were still future. In our day we know they have been fulfilled to the letter. In the details that follow we are carried on to events which are still future. The angel says, "The ten horns out of this kingdom are ten kings that shall arise." It is impossible to resist the conclusion that this looks on to the last phase of the Roman Empire when, as plainly stated in Revelation 17, it will be revived in the form of ten kingdoms confederated under one imperial head.

Then we learn the meaning of the little horn of verses 8, 20 and 21. Another king shall arise after the ten kings, diverse from them, and he shall subdue three kings. He is diverse from the ten kings inasmuch as they represent different kingdoms, but this king represents a special power that arises in the midst of the ten kingdoms and gains his territory by subduing three of the kingdoms. It is "his dominion" that is finally dealt with in judgment (26), and therefore it seems conclusive that the little horn, while subduing three of the kings, acquires power over the whole empire.

The picture that is presented of the last phase of the Roman Empire is clearly that of seven kingdoms, united with the three subdued kingdoms, under one imperial head — the little horn. Reading this Scripture in conjunction with details given to us in Revelation 13: 1 to 8 and Revelation 17: 1, we can only conclude that the little horn of this chapter is the revived head of the Roman Empire that comes so prominently before us in the book of Revelation.

(V. 25). Four things are definitely foretold of this terrible man. First, "he shall speak great words against the Most High." Not only, like any natural man, will he be at enmity with God, but with daring impiety he will openly defy God (See Rev. 13: 6). Secondly, he will persecute the saints of the Most High, those who own God in the high, or heavenly, places (See Rev. 13: 7). Thirdly, he will "change times and laws." Not only will he destroy the saints, but he will think to change the times and laws of God's earthly people, the Jews, who at that time will have returned to the land. Fourthly, we are told that he will be allowed to prevail for a time and times and the dividing of time, that is for a period of three and a half years (See Rev. 13: 5).

(V. 26). his blasphemy against God and persecution of the saints will not be allowed to continue. At the end of the allotted time judgment overtakes him. His dominion is taken away, and utterly consumed and destroyed unto the end. Unto the end of time it will never be revived.

(V. 27). Following upon the judgment of the beast and his kingdom, all the kingdoms of the earth will pass under the sway of the people of the saints of the Most High — God's earthly people, the Jews. Then, through the people of God, all the peoples of the earth will be brought to serve and worship Him, whose kingdom is an everlasting kingdom.

(V. 28). Daniel had been privileged to look far into the future and see the people of God established in a world-wide and everlasting kingdom under the sway of the Most High God. Nevertheless, as he thought of the seas of sorrow and trial through which they will pass ere they reach the kingdom, his thoughts troubled him and his countenance was changed. However, he cherished these things in his heart. Good, too, for God's people at all times to look beyond the long dark night, and, in their hearts, to hail the coming day.

For the King of kings is coming,

And the dawn is in the sky,

And the watchers on the mountains

Proclaim the day is nigh.

THE RAM AND THE HE-GOAT

Daniel 8

The first seven chapters of the Book of Daniel have been mainly occupied with the Gentile powers, whether as they appear in the sight of man, or as viewed by God. From chapter eight to the end of the Book. the visions and interpretations in a very special way concern the Jews; many details are given that would have little interest or even meaning for the Gentile powers.

This may account for the fact that, from Daniel 2: 4 to the end of Daniel 7, the Spirit of God has used the Aramaic dialect, this portion of the book being more directly concerned with the Gentiles. In Daniel 8 the Spirit of God again reverts to the Hebrew language, which is used to the end of the Book, this part of the prophecy being specially concerned with the Jews.

In Daniel 8 we have the record of Daniel's vision of the ram and the he-goat (verses 1-14); and the interpretation of the vision (verses 15-27).

We have seen that the second and third world empires have been pre-figured in the image by the breast and arms of silver, and the belly and thighs of brass, setting forth their imposing character in the sight of men. Again, in the visions of Daniel 7, they come before us under the figure of beasts — the bear and the leopard — to set forth their moral character in the sight of God. Now, again, in Daniel 8, the second and third empires pass before us under the figure of two animals — the ram and the he-goat — to set forth their history in relation to men. That these figures respectively set forth the Empires of Persia and Greece is not a matter of conjecture but revelation, according to the interpretation given by Gabriel in verses 20 and 21.

As these empires have passed away, the question might arise, What use can these details serve? Two things have to be borne in mind in answering this question. First, these empires, in the day of their power, had to do with God's people, and whatever concerns His people touches His glory, and is of deep and lasting importance. Secondly, we have to remember that though these empires have "had their dominion taken away: yet their lives were prolonged for a season and time" (Dan. 7: 12). Thus, to the end of the times of the Gentiles, there will still exist nations that represent these once powerful empires, and, at the time of the end, these nations will be found in opposition to the people of God — the Jews. This it is that gives such importance to the details of Daniel 8. It prophetically gives the history of these two empires in the day of their power, and their connection with the people of God — prophecies which have already been fulfilled. At the same time their past history foreshadows their opposition to the people of God in the time of the end.

In reading these Scriptures, let us, as one has said, hold these two thoughts, "that Christ is the aim and end of all the counsels of God, and that the Jews are the objects of His counsels here below." It is true that God's earthly people have broken down, and, under the chastening of God, have been scattered and no longer publicly owned as His people. Nevertheless, they are still the people beloved for the fathers' sake, and, when the time of their judicial blindness is past they will be restored to their land and re-established in blessing. "The gifts and calling of God are without repentance" (Rom. 11: 29). Moreover, if the everlasting love of God is still toward Israel, His eyes are still upon the Land and the Temple. The land may be desolate and trodden under foot of the Gentiles, but it is still the "land which the Lord thy God careth for: the eyes of thy God are always upon it, from the beginning of the year even unto the end of the year" (Deut. 11: 12). Again, the word came to Solomon, "I have hallowed this house, which thou hast built, to put My name there for ever; and Mine eyes and Mine heart shall be there perpetually." (1 Kings 9: 3).

Keeping these thoughts before us, we can understand that everything that concerns God's earthly people, whether in the past or future, is of the deepest importance to God, for in and through this people the glory of Christ on earth will at last be maintained, and all the counsels of God for the blessing of the nations be fulfilled.

Through their sin and failure the earthly people of God have come under the indignation and chastening of God, whereby they have fallen into the bondage of the nations. Nevertheless, God is not indifferent to the ill-treatment of His people by those who have taken occasion by God's chastening to exalt themselves and persecute God's people.

The prophecies of Daniel, as other Scriptures, clearly show that in the time of the end the opposition to and persecution of God's people will take a threefold form.

First, there will be the persecution arising from the revived head of the Roman Empire, brought before us under the figure of the little horn of chapter 7. (See verses 21, 25, and Revelation 13: 1-10). Secondly, there will be the persecution arising against the Jews, when back in their land, from their northern enemy, as set forth in the little horn of chapter 8. Thirdly, there will be persecution from the Antichrist in their midst, brought before us in Daniel 11: 36 to 39. (See also Rev. 13: 11-18).

It is the second form of the persecution of God's earthly people that passes before us in Daniel 8, that is to say, the persecution that comes from the Assyrian, or king of the north, referred to by so many of the prophets.

(a) The vision of the ram and the he-goat (1-14).

(Vv. 1, 2). This fresh vision appeared to Daniel in the third year of the reign of Belshazzar. The period of the first world empire was within three years of its close. In the palace of Shushan, in the province of Elam, Daniel in vision stood by the river Ulai.

(Vv. 3, 4). He sees a ram with two horns, one being higher than the other, and this higher horn appearing after the other This, we know from verse 20, is a figure of the Medo-Persian Empire, the two horns setting forth the dual character of the empire. One horn being higher than the other prophetically sets forth that one part of the empire would gain ascendancy over the other, and this dominating power would rise last. This we know is exactly what came to pass. Darius the Mede who crushed the power of Babylon, gave place to Cyrus the Persian, who rapidly gained the ascendancy in the Persian Empire. The victorious career of Cyrus, and the directions of his conquest, are foretold by the ram pushing toward the west, and north, and south. No power could stand against him or thwart his will.

(Vv. 5-7). As Daniel was considering this ram, he saw an he-goat come from the west, moving with such swiftness that he did not appear to touch the ground. Between the eyes of the goat was a notable horn. This rough goat, we know from verse 21, is a figure of the Grecian kingdom, and the great horn a figure of the first king. In few and striking words the passage sets forth the career of Alexander the Great.

The he-goat attacks the ram with such overwhelming force that there was no power in the ram to withstand the onslaught. The ram was cast down, ruthlessly crushed with none to deliver. The figure vividly sets forth the rapidity and ferocity of the conquests of Alexander by which the Persian Empire was crushed and came to its end as a world power, the Grecian Empire being established in its place.

(V. 8). Further, in the vision Daniel saw that the he-goat became very great, but at the summit of its power the great horn was broken, and in its place four notable horns came up towards the four winds of heaven. Again it is impossible not to see in this picture exactly what came to pass in history. Alexander's brief but victorious career was cut short in the midst of his triumphs, and eventually the empire was divided into four kingdoms, Syria, Egypt, Greece and Thrace.

(Vv. 9, 10). Out of one of these four horns there came forth a little horn. Evidently this little horn sets forth a king that arises in the north, for he pursues his conquests towards the south, the east, and the pleasant land.

This "little horn" is not to be confounded with the "little horn" of Daniel 7. The expression "little horn" may indicate that the person thus figured arises from the mass, and, apart from his own genius, would be a person of no consequence. The little horn of Daniel 7 is evidently the head of the revived Roman Empire, while the little horn of Daniel 8 is a figure of the king of the north, who is the subject of many prophecies and who will play such a leading part in connection with God's earthly people in the time of the end. For this reason, doubtless, the vision and interpretation are mainly occupied with this little horn.

It will help to notice that the portion of the vision to the end of verse 8 has already been fulfilled. At verse 9 we pass to that part of the vision the fulfilment of which is yet future. In the time of the end (verse 17), there will exist a nation north of Palestine that will attack the Jewish nation then gathered back in their land. The "host of heaven" would seem to be figurative of the people of God — those who own the rule of heaven. The "stars," as in other Scriptures, set forth those who hold a place of subordinate authority under God amongst His people (See Rev. 1: 20; Rev. 2: 1; Rev. 3: 1). This northern power will be allowed, for a time, to overrun the "pleasant land," and cast down those in authority among God's people.

(Vv. 11, 12). Here the prophet speaks more particularly of the head of this northern power, for he no longer says "it" — the power — but "he" — a person. This person will exalt himself against Christ, the Prince of the host, and "from him" (not "by him" as in our translation) "the daily sacrifice was taken away." The sacrifice will be taken from Jehovah and His sanctuary destroyed. The opening clause of verse 12 should read, "A time of trial was appointed to the continual sacrifice by reason of transgression" (N. Tn.). The meaning appears to be that the little horn will be allowed to take away the sacrifice because of the transgression of God's people. Then the vision indicates that "it," the northern power, will cast down tile truth and, for a time, be allowed to prosper and accomplish great things.

(Vv. 13, 14). At this point in the vision Daniel heard one saint speaking to another, and asking how long will the state of things of which the vision speaks be allowed to continue. Speaking to Daniel, one says that the sanctuary and the host will be trodden underfoot for two thousand three hundred days, or nearly six and one half years.

(b) The interpretation (Vv. 15-27).

(Vv. 15-18). In the verses that follow, the meaning of these visions is made known to Daniel by the Angel Gabriel. As ever, the interpretation adds further details to the vision. First, Daniel is definitely told that the vision looks on to the time of the end. Daniel, who is overcome by the vision of that which will happen to his people in the latter times, is strengthened to face the truth.

(V. 19). He is told that the vision speaks of the events that will terminate the "indignation," and that whatever sorrows intervene they will have a definite end — "at the time appointed the end shall be." The term "indignation" is a well known expression in prophecy setting forth the time during which God's indignation is aroused against His people on account of their idolatry (See Isa. 5: 25; Isa. 9: 19; Isa. 10: 5, 25).

(Vv. 20-22). Then follows the definite application of the vision to the second and third world empires — Persia and Greece, and the division of the Grecian Empire into four kingdoms.

(Vv. 23-24). Further details are then given as to the little horn. He will be a person characterised by boldness and knowledge of occult mysteries. His activities will be great and yet not by his own power. Apparently, he will have the support of some other power, being himself the instrument of foreign policy. He will attack and destroy the godly of those days, the saints of God — "the mighty and the holy people."

(V. 25). Apparently, his triumph over the people of God will not be by force of arms, but by craft, and his policy will seem to secure peace by corrupting many of the professing people of God. In his daring he will stand up against the Prince of princes. This defiance of Christ will be his ruin. Christ will destroy this wicked man "without hand," or apart from human means.

(Vv. 26, 27). Daniel is told that the vision is true, but that its fulfilment will not be for many days to come. It is possible that the future actions of this king of the north have been foreshadowed in the history of the vile Antiochus Epiphanes who, in his day, attacked the people of God by craft and corruption, desecrated the temple, and set aside the law. Nevertheless, for the fulfilment of the prophecy we must, according to the word of Gabriel, wait for the time of the end.

The effect of these visions upon Daniel was such that he fainted and was sick certain days. In spite of the interpretation, none but Daniel appeared to understand the vision.

PRAYER AND CONFESSION

Daniel 9

In common with the other prophecies of Daniel, the ninth chapter takes us on to the future, bringing before us the destiny of Jerusalem. But, it does more, for it shows the connection between the revival of God's people in Daniel's day and the judgment coming upon Jerusalem in a latter day that will end the time of her desolations.

Daniel is instructed that, though a remnant of God's people may be restored to the Land, and the Temple and City rebuilt in his day, as recorded in the Books of Ezra and Nehemiah, yet this revival by no means ends the captivity of Israel, nor delivers Jerusalem from Gentile oppression. There are yet sorrows for God's earthly people, and desolations for His city, before the end is reached.

As the prophet, Daniel has seen visions and received revelations of the future, now we are to see him as the intercessor on behalf of God's people, and, in answer to his prayer and supplication, receiving instruction as to the mind of God.

Verses 1 and 2 give the occasion that called forth the prayer.

Verses 3 to 6 record Daniel's confession of the sin and failure of God's people.

Verses 7 to 15 set forth his vindication of God in all the governmental chastening that had come upon the people.

Verses 16 to 19 present his supplication to God for mercy on behalf of the people of God.

Verses 20 to 27 bring before us God's gracious answer to Daniel's prayer, whereby he is made to understand the mind of God in word and vision.

(a) The occasion of the prayer (Vv. 1, 2).

(V. 1). Sixty-eight years had passed since Daniel had been taken captive at the fall of Jerusalem. Daniel had seen the rise and fall of Babylon, the first great world empire. Persia, the second world empire, had come to the front. In this kingdom Daniel held a high position of authority over the princes of the empire. But, neither the exalted office that he held, nor the engrossing affairs of state, could for one moment dim his ardent love for God's people, or his faith in God's word concerning His people.

(V. 2). We have seen that Daniel was a man of prayer; now we learn that he was also a student of Scripture. Though himself a prophet, he is ready to listen to other inspired prophets of God and learn the mind of God from books of Scripture. Thus, as he reads the prophet Jeremiah, he discovers that, after the fall of Jerusalem in the days of Jehoiakim, the land of Israel would be desolate for seventy years, and at the end of the seventy years the king of Babylon would come under judgment and the land of Chaldea become desolate (Jer. 25: 1, 11, 12). Moreover, Daniel learns that, not only would Babylon come under judgment, but that the LORD had said to Jeremiah, "that after seventy years be accomplished at Babylon I will visit you, and perform My good word toward you, in causing you to return to this place" (Jer. 29: 10-14).

Daniel makes this important discovery in the first year of Darius. The actual return, we know, took place two years later in the first year of Cyrus (Ezra 1: 1). At the moment there could have been nothing in passing events to warrant the hope of a return. That God would visit His people in captivity, and open a way for them to return to their land, he discovers "by books," not by circumstances. He has just seen the destruction of the king of Babylon and the fall of his empire, but he does not speculate upon the stirring events taking place around him and seek to draw from them conclusions favourable to God's people. He is guided in his understanding "by books" — God's word — whether the circumstances appear to favour the predictions of God or otherwise.

The word of God is the true key to prophecy. We are not left to explain prophecies by passing circumstances, nor to await the fulfilment of prophecies in order to interpret them.

(b) Daniel's confession of the sin of God's people. (Vv. 3-6).

(V. 3). The immediate effect of learning from the word that God is about to visit His people is to turn Daniel to God. He does not go to his fellow-captives with the good news, but he draws near to God, as he says, "I set my face unto the Lord God." As another has said, "He has communion with God about that which he receives from God." The result is that he sees the true character of the moment, and the moral condition of the people, and acts in a way that is suited for the moment.

God is about to stay His chastening hand and grant a little reviving to His people. Nevertheless, Daniel is not elated, nor does he turn to the people with shouting and praise. On the contrary, seeing the true significance of the moment, he turns to God "by prayer and supplications, with fasting, and sackcloth, and ashes," and he makes confession to the LORD his God.

Well acquainted with the Scriptures, Daniel looks back over one thousand years since God delivered His people from the bondage of Egypt (verse 15). He sees that this period has been one long history of failure and rebellion. Already he has been permitted to look into the future and see that failure and suffering still await the people of God (Dan. 7, 8). He has learned, too, that there will be no complete deliverance for God's people until the Son of Man comes and sets up His kingdom.

To sum up, he sees the past marked by failure, the future dark with the prediction of deeper sorrows and greater failure, and no hope of deliverance for the people of God as a whole until the King comes. In the presence of these truths Daniel was deeply affected, his thoughts troubled him, his countenance was changed, and he fainted and was sick certain days (Dan. 7: 28; Dan. 8: 27).

But Daniel made another discovery. He learned from Scripture, that, in spite of all past failure and all future disaster, God had foretold that there would be a little reviving in the midst of the years.

In all this we cannot but see a correspondence between our own day and that in which Daniel lived. We can look back over centuries of the failure of the Church in responsibility. We know from Scripture that "evil men and seducers shall wax worse and worse," and very soon that which professes the Name of Christ upon the earth will be spued out of His mouth. We know, too, that nothing but the coming of Christ will bring the people of God together again, and end all the sorrowful history of failure. But we also know that in the midst of all the failure, the Lord has definitely said there will be a Philadelphian revival of a few who, in the midst of the corruption of Christendom, will be found in great weakness, seeking to keep His word and not deny His Name.

Daniel, in his prayer and confession, shows the spirit which should mark those who, in his day or in our own, desire to answer to the open door of deliverance that God sets before His people.

(V. 4). Turning to God in confession, Daniel gets a deep sense of the greatness, holiness and faithfulness of God. Moreover, he realises that God is true to His word and, if His people will only cherish His Name and keep His word, they will find mercy.

(Vv. 5, 6). With a true sense of the greatness of God before his soul, Daniel at once discerns the low condition of the people. God has been faithful to His covenant, but the people have departed from the precepts and judgments of God. He recognises that this low moral condition lies at the root of all the division and scattering that have come in among the people of God. He does not seek to place the blame for the division and scattering upon certain individuals, who may indeed have acted in a high-handed manner and perverted the truth and led many into error. This, we know, was the case with the kings, priests and false prophets. But, looking beyond the failure of individuals, he sees, and owns, the failure of God's people as a whole. He says, "We have sinned . . . our kings, our princes, our fathers, and . . . all the people of the land." Personally Daniel had no direct part in bringing about the scattering that had taken place nearly seventy years before. He could only have been a child at the time of the break-up of Jerusalem, and during his captivity probably no one was more devoted to the Lord than himself.

Nevertheless, the absence of personal responsibility and the lapse of time do not lead him to ignore the division and scattering, nor seek to place the blame upon individuals long since passed away; on the contrary, he identifies himself with the people of God, and owns before God that "we have sinned."

So, in our day, occupation with the instruments used in breaking up the people of God may blind us to the true cause of the break-up, namely the low condition that accompanied our high profession. We may not have had any definite part in the folly and high-handed action of the few who brought about the immediate scattering of the people of God, but we have all had our part in the low condition that necessitated the break-up.

Daniel does not seek to extenuate their sin: on the contrary, he owns that they had aggravated their sin by their refusal to hearken unto the prophets that God had sent from time to time to recall them to Himself. Nothing is more striking than to see how persistently the people of God, in that day as well as in this, have persecuted the prophets. We do not like to have our conscience disturbed by hearing of our failures. To admit that we are wrong, or have done wrong, (except in the most vague and general terms) is too humbling to religious flesh. Therefore, the prophet who seeks to exercise the conscience — who reminds God's people of their sins — is never popular. The mere "teacher" will be received with acclaim, for the acquisition of knowledge at the feet of a teacher is rather gratifying to the flesh. To have a great teacher in the midst of a company tends to exalt; but who wants a prophet to arouse the conscience by telling us of our failures and sins? Thus it was that Israel refused to hearken unto the prophets.

(c) Daniel's justification of God in His governmental dealings (7-15).

(V. 7). Having confessed the sin of "all the people of the land," Daniel justifies God in having chastened the people. He lays hold of this deeply important principle that, when division and scattering have occurred, these evils must be accepted as from God, acting in His holy discipline, and not simply as brought about by particular acts of folly or wickedness on the part of individual men. This is clearly seen in the great division that took place in Israel. Instrumentally, it was brought about by the folly of Rehoboam, but, says God, "This thing is done of Me" (2 Chron. 11: 4). Four hundred and fifty years later, when the people of God were not only divided but scattered among the nations, Daniel very clearly recognises this great principle. He says "O Lord, righteousness belongeth unto Thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither Thou has driven them". Then again he speaks of "the Lord our God . . . bringing upon us a great evil"; and yet again, "the Lord watched upon the evil, and brought it upon us" (Dan. 9: 7, 12, 14). Thus Daniel loses sight of the folly and wickedness of individual men. He mentions no names. He does not speak of Jehoiachim or "his abominations which he did," nor of Zedekiah and his folly; nor does he refer to the ruthless violence of Nebuchadnezzar; but, looking beyond these men, he sees in the scattering the hand of a righteous God.

Thus, too, a little later Zechariah hears the word of the Lord to the priests, and all the people of the land, saying, "I scattered them with a whirlwind among all the nations whom they knew not" (Zech. 7: 5, 14).

So, too, later still Nehemiah in his prayer recalls the words of the Lord by Moses saying, "If ye transgress, I will scatter you abroad" (Neh. 1: 7).

There is no attempt with these men of God to modify their strong statements of God's dealings in discipline. They do not even say that God has "allowed" His people to be scattered, or "permitted" them to be driven away; but they plainly say that God Himself has driven the people away and brought the evil.

(Vv. 8, 9). But further, if on the one hand confusion of face belongs to every class and each generation of Israel from the fathers onwards, on the other hand "mercies and forgivenesses" belong to the Lord our God. Not only is God righteous, but He is merciful and full of forgiveness. In spite of this the nation had rebelled and again aggravated their guilt.

(V. 10). Thus Daniel sums up the sin of Israel. The nation had not obeyed the voice of the LORD; they had broken His laws and disregarded the prophets.

(Vv. 11, 12). Therefore the curse proclaimed in the law had fallen upon them, and God had confirmed His words which He had spoken against the nation by bringing this great evil upon them.

(V. 13). Furthermore, when the evil came, they did not turn to God in prayer. Apparently, there was no desire to turn from their iniquities and understand the truth.

Has this solemn verse no voice for the people of God in this our day? The people of God are scattered and divided because of their sins, and yet how calmly, even complacently, is this state of division viewed by the people of God. Moreover, not only is the truth of God for the moment little understood, but there is little desire to understand the truth. Oh that we might be so exercised as to the condition of God's people that we are compelled to make our prayer before the Lord our God, turn from our iniquities, and set our faces to understand the truth of God!

(V. 14). "Therefore," says Daniel, "hath the LORD watched upon the evil, and brought it upon us." The Lord had said to Jeremiah "I will watch over them for evil, and not for good;" and again, the same prophet tells us that the Lord had "watched over them, to pluck up, and to break down, and to throw down, and to destroy, and to afflict" (Jer. 44: 27; Jer. 31: 28). How solemn! We can better understand the Lord watching over His people to protect, but here we find He watches over them for evil, and Daniel justifies the Lord in so doing. "The LORD our God is righteous in all His works which He doeth: for we obeyed not His voice."

(V. 15). There was yet a further aggravation of their guilt which Daniel confesses. The people who had sinned and done so wickedly were the redeemed of the Lord — the people that He had brought out of Egypt with a mighty hand. Thus the very people through whom God had gotten Him renown were the very people who, through their sin, had now dishonoured Him. By God's redeeming power on behalf of Israel, His fame had been spread abroad among the nations; by Israel's sin His Name had been blasphemed among the Gentiles. Therefore God had vindicated His glory by driving Israel again into bondage.

(d) Daniel's supplication to God for mercy (Vv. 16-19).

(Vv. 16-19). Having confessed the sin and failure of God's people and having, moreover, justified God in all His ways, Daniel now prays in the form of supplication. Remarkably enough, as we might think, his first plea is the righteousness of God, and later the "great mercies" of God. He realises that mercy must be based on righteousness. Already he had owned the "righteousness" of God in bringing all this sorrow upon this people (verse 14); now he pleads that in righteousness God would let His anger and fury be turned from Jerusalem.

The subjects of his supplication are the city, the holy mountain, the sanctuary and the people of God. He is not pleading for himself, his own personal interests, or the particular needs of his companions in captivity. His whole heart is concerned in the interests of God upon earth. Would that we knew more of the spirit of Daniel; that our hearts were so filled with that which is nearest and dearest to the heart of Christ that, rising above all personal and local needs, we could cry to God for His Church, His Name, His house and His people, confessing the common failure and feeling the common need.

It is significant that in pleading for the city, the mountain, the sanctuary and the people, he views them not in relation to himself or the nation, but as belonging to God. He does not say our city, or our sanctuary, or our people, but "Thy city," "Thy holy mountain," "Thy sanctuary," and "Thy people." Rising above all the failure, he turns to God and pleads, "We are Thine."

First, he pleads the righteousness of God (verse 16). Then he pleads "the Lord's sake" (verse 17). Following this, he pleads the "great mercies" of God (verse 18). Finally, he pleads the "Name" of the Lord (verse 19). Basing his prayer on such pleas, he can definitely ask the Lord to "hear," to "forgive," to "do," and "defer not" to act on behalf of His people.

It is of the deepest importance to see that the basis of Daniel's supplication is the fact, again and again emphasised in his confession, that it is God Himself who had broken up the people (verses 7, 12, 14). Until this fact is faced and owned, without any reserve, there can be no recovery. Once it is faced we have good ground on which to turn to God and plead for recovering mercy; and for this reason, God is One who can not only break up. but also can heal; God can scatter, but God can also gather together (Psalm 147: 2). Refusing to acknowledge that God has broken us up, and seeing only the folly that men have wrought, we shut out all hope of recovery for those who desire to be faithful to God. With men before us we are thinking of those who can break up but have no power to recover; whereas God can break up, and God can recover.

Seeing only men as causing divisions has led many sincere people to the false conclusion that, if men caused divisions, men have the power to remedy them. Hence the efforts that are made to bring the people of God together again are foredoomed to failure, and worse than failure, for they only add to the confusion among the people of God. To bring together is beyond the wit of man; it is God's work. We can destroy, we can scatter, we can break hearts; but "The LORD doth build up Jerusalem: he gathereth together the outcasts of Israel. He healeth the broken in heart, and bindeth up their wounds" (Ps. 147: 2, 3).

Here, then, in Daniel's prayer we have the course that should ever guide God's people in a day of ruin:-

First, to get, in turning to God, a fresh and deepened sense of His greatness, holiness and mercy to those who are prepared to keep His word:

Secondly, to confess our failure and sin, and that the root of all scattering lies in a low moral condition:

Thirdly, to own the righteous government of God in all His dealings in chastening His people:

Fourthly, to fall back on the righteousness of God that can act in mercy towards His failing people, for His Name's sake.

(e) Understanding in the word and vision (Vv. 20-27).

(Vv. 20-23). Turning to God in prayer and confession, Daniel receives light and understanding in the mind of God. It is significant that he receives the answer to his prayer at the time of the evening oblation, indicating that his prayer is answered on the ground of the efficacy of the burnt offering which speaks to God of the value of the sacrifice of Christ.

At the beginning of Daniel's supplication, God had given commandment to Gabriel concerning Daniel. God did not wait for a lengthy prayer to hear all that Daniel would say. God knew the desires of his heart, and at the very commencement God heard and began to act. Gabriel's commission was to open Daniel's understanding to receive the communications of God, as he says, "to make thee skilful of understanding" (N. Tn.). It was not enough for Daniel to receive revelations; he needed to have his understanding opened to profit by them. At a later date the Lord opened the Scriptures to the disciples and also opened their understanding that they might understand the Scriptures. We, too, need the opened understanding, as well as the opened Scriptures, even as the Apostle can say to Timothy, as he opens up the truth to him, "Consider what I say; and the Lord give thee understanding" (2 Tim. 2: 7).

Moreover, having associated himself with the failure of God's people, and confessed that "We have sinned," Daniel is now assured that, in spite of all failure, he is "greatly beloved."

(V. 24). Daniel had discovered by reading the prophet Jeremiah that at the end of seventy years God was going to judge Babylon and deliver his people from captivity. Because of this prophecy Daniel had turned to God and besought Him to act according to His word. In answer to Daniel's prayer God makes a further revelation to him. He is told that at the end of "seventy weeks" there would come a much greater deliverance for the Jews — one that would be final and complete.

We must remember that this prophecy wholly concerns the deliverance of the Jewish people and their city. The angel says, "Seventy weeks are determined upon thy people and thy city." Daniel's people are the Jews, and his city Jerusalem. The Christian has no continuing city in this world; he seeks one to come.

All that is necessary for the fulfilment of these prophecies has been carried out at the Cross. To secure these blessings Christ has died for the nation (John 11: 52). The blood has been shed and propitiation has been made. The reception by faith of the work of Christ, so that the nation may enter into the blessings that the work secures, is yet future. When Israel turns to the Lord, the transgression for which the nation has been scattered will be finished, their sins will be forgiven, their iniquities pardoned (Isa. 40: 2), and God's righteousness established (Isa. 51: 4-6). Visions and prophecies will be fulfilled, and, in this sense, sealed up or closed. The holy of holies will be set apart for the dwelling place of God.

What, then, are we to understand by the "seventy weeks"? Do they mean literally seventy weeks of seven days, or four hundred and ninety days? Verses 25 and 26 forbid such a thought. The commencement of the seventy weeks is clearly stated, and we are told that at the end of sixty-nine of the weeks certain events would take place that evidently did not take place at the end of four hundred and eighty three days. All difficulty is removed when we see that the word "weeks" merely means "periods of seven." The Jew reckoned by periods of seven years, or septenates, as we reckon by periods of ten years, or decades. The seventy weeks, then, are seventy periods of seven years, or four hundred and ninety years.

(V. 25). This period of four hundred and ninety years commences from the going forth of the command to build and restore Jerusalem. From Nehemiah 2 we know that this command to rebuild Jerusalem went forth in the twentieth year of Artaxerxes. In the history of the world the twentieth year of Artaxerxes has been calculated to be about 454 or 455 B.C. Four hundred and ninety years after this event we are told that the time of Israel's sorrow would be over and the blessings of the Kingdom established.

Now it is evident that the foretold blessing did not come at the end of four hundred and ninety years if the years are calculated without a break. But, in these verses, we see that this period is divided into three parts. The first period is one of seven weeks, or forty-nine years, during which Jerusalem is rebuilt in troublous times. How troublous they were we know from the account given in the Book of Nehemiah. The second period of sixty two weeks, or four hundred and thirty four years, is from the completion of the wall of Jerusalem unto the Messiah. The word does not say exactly the birth of the Messiah, or His presentation to the people, or His death. It is left quite general; only it is definitely stated that "after the sixty-two weeks shall Messiah be cut off and shall have nothing" (N. Tn.).

(V. 26). Following upon the prophecy as to the cutting off of the Messiah, we have a statement about the people of the prince that shall come; this, in turn, is followed by statements as to the prince himself. It is stated that the people will destroy the city and the sanctuary. The reference is, doubtless, to the Roman people — the fourth great Gentile power — that ruled the earth when the Messiah came and was cut off. Daniel learns that the Jewish nation, having rejected their Messiah will come under judgment, and their city and sanctuary will be destroyed by the Roman people who, like a flood, will overflow the land, bringing the Jewish occupation to an end. The nation will pass into captivity and the land be left desolate. The Jews will find that every man's hand is against them until the time of the end. The Lord Himself repeats the prediction of these solemn events when He says, "They (the Jews) shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled" (Luke 21: 24).

This part of the prophecy was completely fulfilled about seventy years after the birth of Christ when Jerusalem was destroyed by the Romans under Titus.

(V. 27). At this point the prophecy passes on to speak of events that are yet future, and that will take place during the last week, or seven years, of the prophecy. When Christ was cut off, sixty-nine weeks had run their course. There only remained one week — or seven years — before His kingdom would be set up. But the Jews rejected their Messiah; consequently the fulfilment of the prophecy is deferred. From the time that they rejected their Messiah, God no longer recognised the people as in relation with Himself. During this time there is a great blank in the history of God's ancient people, a blank of which God gives no account as to its length. During this time we know from the New Testament Scriptures that salvation has come to the Gentiles through the fall of Israel. During this period we also know that God is calling out His heavenly people — the Church. It will therefore be seen that there is an immense and important interval between verses 26 and 27, of which no details are given in the prophecy. The calling out of the Church is a truth reserved for the coming of the Holy Spirit. We are definitely told that this is a truth "which in other ages was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets by the Spirit" (Eph. 3: 4-6; see also Rom. 16: 25, 26). Direct prophecy always refers to earth and God's earthly people. Any allusion to the calling of the Church would have been wholly incomprehensible to Daniel. We can, then, understand why this immense interval between the sixty-ninth and seventieth week is passed over in silence.

Here, then, we are carried on to events that are still future. These events turn upon the activities, not so much of the Roman people, of whom we have already heard, but the head of the Empire, here called the prince of the people. Of this man we read, "He shall confirm a covenant with the many for one week" (N. Tn.). This head of the revived Roman Empire will enter into a covenant with the mass of the Jewish nation who will be back in their land, though still rejecting Christ as their Messiah. Probably, through fear of being overwhelmed by another enemy — the northern power or "overflowing scourge" — the Jews will enter into an alliance with the imperial head of the Roman Empire.

Then it seems that the one upon whom the Jews will lean for protection from other enemies will himself become their great enemy. False to his own covenant, in the midst of the week, or at the end of three and a half years, "he shall cause the sacrifice and the oblation to cease." The next clause would seem to indicate the reason for causing the sacrifice to cease, for it speaks of the "protection of abominations" (N. Tn.). This is plainly a reference to that which is stated in other Scriptures, that the coming Antichrist will cause an image to be erected in the holy of holies to whom all are commanded to render divine honours (See Matt. 24: 15, 2 Thess. 2: 4; Rev. 13: 14, 15).

Nevertheless, during this last half week there will be a "desolater," an overflowing scourge from the north, from which no alliance with the prince of the Roman Empire will avail to protect the Jews. It is during this time that the Jewish nation will pass through the great tribulation. The Lord definitely says, "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place . . . then shall be great tribulation" (Matt. 24: 15-21). During this terrible time the unbelieving Jewish nation will be the object of unceasing judgments until judgment is exhausted by being fully poured out upon the desolate city and nation.

PREPARATION FOR DIVINE COMMUNICATIONS

Daniel 10

The last three chapters form one complete section of the Book of Daniel, presenting a forecast of historical facts relating to the dealings of the Gentile powers with God's earthly people from the time of the Persian monarchy until their final deliverance under the reign of Christ.

Daniel 10 to 11: 1 is introductory, giving the circumstances under which Daniel received these final communications.

Daniel 11: presents a prophetic outline of events which take place in connection with the kings of the countries north and south of the holy land.

Daniel 12: foretells God's dealings with the faithful remnant of the Jews when the nation passes through the great tribulation of the three and a half years that precede the Kingdom of Christ.

Daniel 10 tells us the time when Daniel received these communications, the state of his soul, and the circumstances under which they were made.

(V. 1). These things were revealed to Daniel in the third year of Cyrus, king of Persia. From Ezra 1: 1 we know that in the first year of this king a decree was made setting the Jews free to return to their land. Evidently, Daniel had not taken advantage of this decree, for, in the second year of Cyrus, he is still found by the river Hiddekel in the land of Assyria. Here the solemn truth is revealed to Daniel that, not withstanding the partial return from captivity, there still awaits his people "the appointed time of trial" (N. Tn.), and that this sad time will be long.

(Vv. 2, 3). Though Daniel remained in the land of captivity, he was by no means indifferent to the condition of God's people. This is clearly seen by the state of his soul. For full three weeks he mourned and fasted from flesh and wine. Nature might have seen in the partial return a revival amongst God's people, and a fresh start in their spiritual history that called for exultation, feasting and rejoicing. The man of God, however, feels the sorrowful past of God's people, their present weakness, even if free to return to the land, and, above all, foresees the further sorrows that await them before they reach their final deliverance. Amongst those who returned, we know indeed that the younger generation "shouted with a great shout," but the ancient men "wept with a loud voice" (Ezra 3: 12). In like spirit the aged Daniel mourns in the land of captivity.

Well for God's people if every gracious revival among them were made the occasion for confession and mourning remembering that there will be no full and final deliverance until Christ comes. In every true revival the people of God, if led by the Spirit, will be marked by prayer and confession, rather than by shouting and exultation. The more noise and display the less there is of God in any movement among His people.

Moreover, this right condition of soul prepares Daniel for the communications he is about to receive. One has truly said, "What greater mistake can be made than to suppose that we can enter into God's secrets without a moral preparedness of heart, or to think that it is possible to understand divine things merely through hearing or reading, or because we have ranged ourselves round certain leaders of God's people, and enthusiastically upheld their teachings? Humiliation and fasting were Daniel's means of receiving these revelations; and so now, it is only when we are morally outside of things here — outside of the gratification of the senses and joys of earth, having thoroughly chastened ourselves, through the application of the cross, in the presence of God — that the Spirit of God enlightens the eyes of our hearts to comprehend God's mind and will."

(Vv. 4-6). Daniel, being in a right condition of soul to receive communications from God, has a wonderful vision of a glorious angelic being, by whom God will communicate His mind. He sees the angel, not as having assumed some simple garb in order to appear to man, but in his own angelic glory, setting forth his majesty, holiness and power as a divine messenger.

(Vv. 7-11). We are then told the effect of the vision upon Daniel and his companions. The men that were with Daniel saw not the vision, but they felt the presence of this celestial being and, filled with terror, fled to hide themselves. Daniel left alone in the presence of the angel, is overcome with fear, and falls upon the ground, finding relief in deep sleep. In this position the hand of the angel touches him and he is set upon his knees and the palms of his hands. The angel then speaks, assuring Daniel that he is greatly beloved, and he is made to stand upright though trembling. He is thus set at liberty in the presence of this heavenly being to hear communications from God.

(V. 12). Before unfolding to Daniel the special truths he had been sent to communicate, the angel lifts the veil that hides the unseen from the seen and, in a unique passage, gives us a glimpse of the activities of spiritual beings, whether good of evil, that lie behind so much that takes place m man's world. One has said, "If there are conflicts upon earth, they flow from higher conflicts — the angels contending with these evil beings, the instruments of Satan, who constantly seek to thwart the counsels of God with regard to the earth."

We know that in a special way the angels are the guardians of the Lord's people, "sent forth to minister for them who shall be heirs of salvation" (Heb. 1: 14). Here we further learn that they are the executors of God's will behind all His providential dealings amongst men; and in carrying out their commission, they are opposed by wicked spiritual beings.

We have, moreover, in this scene the comforting assurance that God is not indifferent to the exercises and prayers of His people. From the first moment that Daniel set his heart to understand the mind of God, and to chasten himself before God, his prayer was heard. We may fret against others, and declaim against their evil, but if our prayers are to be effectual we need like Daniel to chasten ourselves in the presence of God.

In answer to these exercises the angel had been sent to assure Daniel that he is greatly beloved, to comfort him in his sorrow, and to instruct him in the mind of God.

(V. 13). Though Daniel's prayer had been heard on the first day that he had poured out his soul before God, the answer to his prayer had been delayed three weeks. The angel intimates the reason for this delay. There were spiritual antagonistic forces at work. For three weeks the prince of the kingdom of Persia had withstood the angel sent to answer Daniel's prayer. The prince of the kingdom of Persia is evidently a spiritual being. In this verse, Michael, the Archangel, is referred to as "one of the chief princes," and in the last chapter as "the great prince."

Scripture clearly intimates that in the spiritual realm there are good principalities and powers as well as those that are evil (Eph. 1: 21; Eph. 6: 12, etc.): and that even as God has deputed certain angelic beings, under the direction of an angelic prince, to guard His people, so Satan has evil spiritual powers, under an arch-enemy, deputed to carry out his opposition to God among the nations of the world.

In this particular conflict between spiritual powers, Michael, one of the chief angelic princes, had come to help the angel sent to Daniel. This conflict with Satan's emissary deputed to oppose God's work in the kingdom of Persia had detained the angel with the kings of Persia.

(V. 14). This conflict of spiritual powers being ended, the angel comes to Daniel and informs him that he is sent to make Daniel understand what shall befall his people — the Jews — in the latter days, and emphasises the fact that the vision is yet for many days.

In the course of these communications we shall find that many events are foretold that have already had their fulfilment, but their importance lies in their connection with the future, and the way in which they lead up to the manifestation of the Antichrist and the great tribulation of the last days.

(Vv. 15-19). Overcome by the greatness of these communications made by such a glorious being, Daniel feels his own unworthiness and impotence. He bows his face in humbleness and is dumb. He is, however, sustained by an angelic being in the similitude of a man who touches his lips. He is thus emboldened to speak and own that the vision had filled him with sorrow, left him utterly weak, with a sense of his own unworthiness to converse with this heavenly messenger.

Again the angel touches him, imparting to him strength, assuring him that personally he is greatly beloved, that he has no need to fear, filling him with the peace of God, and exhorting him to be strong. Daniel, having thus poured out his soul before God, has the peace of God poured into his heart (See Phil. 4: 6, 7). The result is that Daniel is strengthened and can say to the angel. "Let my lord speak; for thou hast strengthened me."

(Vv. 20-11: 1). From this point Daniel becomes a listener. The angel informs him that he is about to return to fight with the Satanic angelic princes of Persia and Greece. Before taking up this fresh conflict with spiritual evil, he will reveal to Daniel that which is set down in the Scripture of truth. The revelations of chapters 11 and 12 have been noted in Scripture for our benefit.

Daniel is assured that Michael, one of the chief princes, is the spiritual prince deputed to guard the interests of God's earthly people. The angel sent to Daniel had already been used to confirm and strengthen Darius the Mede. This statement may throw great light on the fact that Darius was so favourable to Daniel (See Dan. 6: 14-28). In Daniel 6 we have the outward history: in Daniel 10 and Daniel 11: 1 we see the spiritual conflict behind the history. We now learn that the hostility of the enemies of Daniel was the outcome of spiritual wickedness working behind the scenes, even as the favour shown to Daniel by Darius was the result of the king being confirmed and strengthened by God's angelic messenger, however little either the enemies of Daniel or his friends were aware of the activities of these spiritual beings.

THE ANTICHRIST

Daniel 11: 2-15

Before receiving these fresh revelations, Daniel is assured that what he is about to hear is "the truth." For our knowledge of the history of God's earthly people during the times of the Gentiles we have the certainty of divine revelations in place of human speculations.

In the course of these revelations we have:-

First, the forecast of events that lead up to the time of the end (Vv. 2-35):

Secondly, the prophecy that takes us on to the time of the end foretelling the reign of Antichrist, as an apostate, in the midst of the apostate nation of the Jews (Vv. 36-39):

Thirdly, the northern enemy of the Jews, who, in the last days, will overflow their land during the reign of Antichrist (Vv. 40-45).

(a) The prophetic history of events in connection with the land of Israel, leading up to the time of the end.

The angel presents before Daniel a brief outline of the activities of Gentile powers in connection with God's land. It becomes manifest that if God records events in the Gentile world, it is only so far as these events concern His people and "the glorious land" (verse 16).

(V. 2). At the time of these communications the first great world empire had fallen. The second or Persian Empire was taking the lead in the government of the world. Daniel is first told in few words how the Persian Empire would come to its end. Four kings of Persia were yet to arise, the fourth being far greater than his predecessors. From Ezra 4 we know that the first three kings were Ahasuerus, Artaxerxes and Darius (Ezra 4: 5-7, 23, 24). The fourth king was, we know from history, the famous Xerxes who led the Persians against the ruler of Greece.

(V. 3). Then the angel tells Daniel that a mighty king would arise who would rule over a great dominion, and do according to his will. Again history tells us that this was Alexander the Great who defeated Xerxes, crushed the Persian Empire and established the dominion of Greece — the third world Empire.

(V. 4). Then we learn, as already described in former visions, that Alexander's dominion would be divided into four distinct kingdoms which would not descend to his posterity but be ruled by strangers. All this we know was fulfilled when Alexander's dominion was divided among four of his generals.

(Vv. 5, 6). One of these kingdoms would be located at the north of the land of Israel and another at the south. In the prophecy that follows, the rulers of these kingdoms are respectively referred to as the king of the south, or Egypt, and as the king of the north, or Syria. In the course of the prophecy these titles do not always refer to the same person, but are used as official titles to designate kings of the same line. The revelations that follow are mainly occupied with the activities of these two divisions of Alexander's empire, as they specially come into contact with God's earthly people and God's land.

Daniel is informed that the king of the south, one of the Ptolemies, a famous prince under Alexander, would be strong, but one would arise who would "be stronger than he" (N. Tn.). This was doubtless the first king of the north. Profane history gives in great detail the conflict between these two powers. God gives the outstanding facts, as in the course of these conflicts one or the other took possession of the land of Israel.

After years of conflict these two powers would seek to come together by agreement, strengthened by a marriage alliance. The daughter of the king of the south would be given to the king of the north. Nevertheless, this marriage would fail to end the conflict. The daughter of the king of the south, though coming to the king of the north, would carry no power. She, her husband and attendants would be "given up" to their enemies. History tells us they were all murdered.

(V. 7-9). The brother of the murdered queen, having come into his estate as king of the south, would attack the king of the north to avenge the murder of his sister. He would prevail over the king of the north, and, having taken many captives and a rich booty, would return to his own land.

(Vv. 10-12). In due time the sons of the king of the north would seek to avenge their defeat. They would assemble a great army and pass through the holy land to attack the king of the south. Moved with rage, the king of the south would come forth to meet this attack and seek to crush his opponents. Nevertheless, his overwhelming victory would not establish his own safety nor end these conflicts.

(Vv. 13, 14). Again the king of the north would return to the attack with a yet greater army. Moreover, many others would join in this attack on the king of the south. Further, Daniel is told that insurrectionists among his own people — the Jews, here called the "violent" (N. Tn.) — would seek to exalt themselves by joining in this alliance against the king of the south.

(Vv. 15, 16). In the course of this conflict the king of the north would take the fenced cities in the land of Israel, and the glorious land would come under his power. The forces of the king of the south would be unable to stop the conquest of the glorious land.

(V. 17). Having possessed himself of the land, the king of the north would prepare to enter the land of the king of the south with all the strength of his kingdom. Apparently, however, he would change his mind and give his daughter to the king of the south, hoping through her to attain his ends by corruption. She, however, would refuse to act for her father against her husband.

(Vv. 18, 19). Trusting that by this marriage his ends on Egypt would be secured, the king of the north would attack the isles of Greece, and for a time be victorious, but a prince would arise in the west that would utterly defeat him, causing him to turn back to his own country a crushed and broken prince.

(V. 20). Consequent upon his defeat, the king of the north would have to pay tribute (as we know from history) to the Romans: therefore his successor would be known as "a raiser of taxes," or exactor. His exactions from the people of the land would lead to his assassination.

(Vv. 21-24). He would be succeeded by a vile person, known in history as Antiochus Epiphanes. He would not be the rightful heir, but by flattery would disarm opposition and obtain the kingdom peaceably. He would overflow God's land, crushing all resistance and setting aside the leader of God's people, here called the prince of the covenant. He would make a league with the people, and then work deceitfully to obtain the fattest places of the provinces by corruption and bribery. He would enforce idolatry upon the people, a thing which his fathers had not done.

(Vv. 25-28). Having possessed himself of the glorious land, he would attack the king of the south, by whom he would be met with a mighty army. Nevertheless, the king of the south would suffer defeat, as the king of the north would plan devices against him, corrupting his dependants. These two kings would meet and seek to deceive each other at the same table. The king of the north would return to his own land with great riches, having decided in his own heart not to keep any covenant made either with the king of the south or with the people of God.

(Vv. 29-35). Finally, the king of the north would again attack the king of the south. In this attack he would be opposed by a power from the west. The ships of Chittim come against him — a fleet of the Roman Empire. Thwarted in all his plans by this new enemy, he would be forced with indignation to return from the south. His indignation would apparently be vented upon the Jews. From the middle of verse 30 to the end of verse 35 we have in great detail the actions of this vile man in relation to the Jews and their land. It is to these events that these historical details have been leading, as setting forth the enmity of man to God and His people — an enmity that the Jew will have to meet in all its culminating horror in the last days.

In the day of this vile king, as in the latter days, apostates will be found among the Jews — those "that forsake the holy covenant." To these men he will "direct his attention" (N. Tn.), and "corrupt by flatteries." Succeeding for a time by his corruption, he will have power on his side, which he will use to pollute the sanctuary, take away the daily sacrifice, and set up an idol in the temple.

Nevertheless, in this terrible time, there will be among the Jews those "that do know their God." They will be strong and act for their God and instruct many in the ways and mind of God. In result, they will have to face persecution, violence and imprisonment for many days. Nevertheless, in all their sorrows they will be helped. All will be allowed of God to try and prove them in view of the reward and glory that will come in the end, for the end, being appointed of God, will surely come.

The leading events foretold in this prophecy are given with such precision that it is easy to see, from profane history, their exact fulfilment, and even to give the names to the different actors, and the dates and places of their victories and defeats. Moreover, the final events in this prophecy, presented in verses 21 to 35, describing the activities of the vile Antiochus Epiphanes, are given in greater detail, as they not only present history in relation to God's people, which has already been fulfilled, but they very accurately typify the yet greater sorrows that the Jewish nation will pass through in the future day of the great tribulation.

(b) The Antichrist (Vv. 36-39).

To the end of verse 35 we have the prophecy of events which, though future in Daniel's day, have long since been fulfilled. From verse 36 the angel speaks of events, the fulfilment of which is yet future. This becomes clear from the angel's words which speak of these things continuing till the indignation be accomplished (verse 36); and again by the reference to the time of the end (verse 40). Already the angel has used this expression "the time of the end" to show that the persecutions the faithful remnant pass through have an end in view (verse 35); now, in verse 40, it is used to describe events that will immediately precede the time of the end. Further, it is important to notice that, in verse 36, the angel introduces into his prophecy an entirely new personage under the designation of "the king." From verse 40 we learn that both the king of the south and the king of the north will come against this fresh person. Evidently, then, the angel is no longer speaking of either the king of Egypt or Assyria, but of a king that reigns in the land.

The characteristics of this man, as given by the angel, so entirely correspond with the description of the man of sin, or Antichrist, as set forth in the New Testament (2 Thess. 2), that it can only be concluded that both passages refer to the same person. The difference is that, in Daniel the Antichrist is presented in connection with the Jewish apostacy, whereas in the Second Epistle to the Thessalonians he is presented as the outcome of the apostacy of Christendom. It is the prophetic delineation of this terrible man that gives such deep importance to this final section of the prophecy.

First, we learn that he will do "according to his will." He will act in entire independence of God, recognising no will but his own.

Secondly, he will exalt and magnify himself above every god. These two things marked the fall of man. Adam acted independently of God under the temptation of exalting himself to be as God. In the Antichrist, these two things will be seen in their final manifestation, the culmination of all the evil that has ruined Adam's race.

Thirdly, he will not only profess to be superior to every god, but he will speak blasphemous things against the God of gods.

Fourthly, in spite of the wickedness of this fearful man, he will be allowed to "prosper till the indignation be accomplished." The prophet Isaiah clearly shows that the expression "indignation" is used to refer to the time of God's dealing in governmental judgment with the nation of Israel (See Isa. 5 to 10 and Isa. 14).

Fifthly, we learn that this man will not "regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all." Evidently, then, he will be an apostate Jew, that rejects, not only Jehovah, but the Messiah, whose birth was the desire of Jewish women.

Sixthly, having magnified himself above all and set himself up as God, he will press upon man a new god, "the god of forces." Apparently, he sets up the rule of might over right.

Seventhly, under this new god of might, he will organise the whole land of Israel, dividing it up for gain and as a reward to those who carry out his will.

Such are the fearful characteristics of the coming Antichrist in connection with the Jew and the land. It is manifest he will be the exact contrast to all that is so blessedly seen in Christ, who ever did the will of God, never exalted Himself, and sought only the honour of the Father and the blessing of man.

Thus, in a few brief words, we have set before us the Antichrist, himself an apostate Jew reigning over an apostate nation. In this passage we learn nothing of his overwhelming judgment. This is given in the Revelation.

(c) The King of the North (Vv. 40-45).

(Vv. 40-43). In the Antichrist there is brought before us the great enemy of God and His people that, in the last days, will be found in the midst of the Jewish people. The closing verses of the chapter prophetically announce that, at the same time the Jewish nation will be opposed by an enemy without.

In "the time of the end," when the Jews are back in their land under the reign of Antichrist, they will be attacked by the king of the south and the king of the north. Evidently the king of the north will be their great and serious opponent, for we read he will come like a whirlwind and overflow and pass through the land. For a time he will pursue his victorious career, for "many countries shall be overthrown." Edom Moab and the children of Ammon will escape; but the land of Egypt will fall under his power.

We may gather from this Scripture that when the Jews are reinstated in their land, these ancient nations that formerly surrounded the land will re-appear, according to the bounds of their lands originally allotted to them by God. We know from Isaiah that the judgment of God upon these three nations will be exercised by Israel (Isa. 11: 14); therefore it may be that the king of the north is not allowed to touch them. Nevertheless, he is permitted to overthrow the Egyptians and despoil them of their riches. The Libyans and Ethiopians will apparently do his bidding.

(Vv. 44, 45). In the midst of his successes, he will receive news of approaching enemies from the east and the north which will compel him to turn upon these fresh foes "with great fury." On his homeward march he seeks to establish his palace in the glorious holy mountain.

In this passage no details are given of the circumstances that close his career. This only are we told that he shall come to his end, and there will be none to help him, an expression that would seem to indicate that God will deal directly with this foe apart from human agency (See Ezekiel 39: 1-7).

Connecting the different statements of verses 36 to 45, we see a vivid picture of the Jews at the time of the end, when they will be gathered back in their own land in unbelief, rejecting Christ as their Messiah. They will have rebuilt their temple and resumed their sacrifices. Having rejected their king, they will, according to the Lord's own words, receive another that "shall come in his own name" (John 5: 43); thus they will accept Antichrist as their king. On the north of the land, Syria will be established under a powerful king. On the south, Egypt will prosper under its own king, having "treasures of gold and silver." Ethiopia and Libya will exist as distinct nations. On the east, Edom, Moab and Ammon will be re-established. In these circumstances, the Jews, having accepted the rule of Antichrist, will become apostate and their land will fall a prey to their northern enemies

THE GREAT TRIBULATION

Daniel 12

In this closing chapter we are taken on to the last three and a half years that will precede the reign of Christ — the time of the great tribulation that will end the sorrows of the Jews and the scattering of God's earthly people (verse 7).

(V. 1) . For his comfort, and the encouragement of the godly remnant Daniel is assured that at that time — the time of the end — Michael, the great spiritual prince appointed as the guardian of God's earthly people, will stand up on their behalf. Behind all the trials they may have to endure, they are assured of the support of spiritual powers in the unseen world. The special call for this spiritual aid will be that, for the Jewish nation, it will be "a time of trouble, such as never was since there was a nation even to that same time." Nevertheless, this great tribulation will end the sorrows of the nation and lead to the deliverance of the godly whose names are found written in the book of life.

Revelation 12: 7 to 17 gives further details as to these special activities of Michael and his angels at this time. It is evident that these passages refer to the same period — the three and a half years (Compare Dan. 12: 7 with Rev. 12: 14). There we learn of the conflict in heaven between Michael and his angels and the dragon and his angels. Michael will prevail, so that there will be no more room found in heaven for Satan, who, with his angels, will be cast out into the earth. Immediately there follows upon earth the time of unparalleled trouble for "the inhabiters of the earth and of the sea." The special object of Satan's persecution will be "the woman," or Israel, who brought forth the Man Child, Christ. Moreover the passage clearly indicates that the special rage of Satan will be directed against the godly in Israel, described as "the remnant of her seed, which keep the commandments of God and have the testimony of Jesus Christ" (Rev. 12: 12, 13, 17).

It is clear, then, that at the time of the end, during the reign of Antichrist, there will be in the midst of the apostate nation a godly remnant who confess Jesus Christ, and keep the commandments of God. Such will be very precious to the Lord, and, like the remnant of Malachi's day, will have their names inscribed in God's book of remembrance (Mal. 3: 16).

Great light is thrown upon this unparalleled time of trouble by two other Scriptures. In Jeremiah 30, the prophet, looking on to the future, says, "The days come, saith the LORD, that I will bring again the captivity of My people Israel and Judah, saith the LORD: and I will cause them to return to the land that I gave to their fathers, and they shall possess it." The partial return, under Ezra and Nehemiah, evidently does not fulfil this prophecy. It looks on to yet future days. The prophecy goes on to tell us that this final deliverance will be preceded by "the time of Jacob's trouble," a day of such great sorrow "that none is like it" (Jer. 30: 3-7).

Then, in the New Testament, the Lord refers to this time of trouble, of which He says, "Then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be." The Lord definitely states that He refers to the time when "the abomination of desolation spoken of by Daniel the prophet" is found in the holy place (Matt. 24: 15, 21).

During this terrible time, behind the scenes, Satan will be the instigator of all the trouble. The Antichrist will be the enemy within the land, while the head of the Roman Empire and the king of the north will be the great enemies outside the land.

(V. 2). At that time there will be a great resuscitation of the Jewish nation. Using resurrection as a figure, the angel shows that the nation will arise from their degraded position as the dust of the earth, to take once again their distinct place as a separate nation. Nevertheless, some will shine forth as the godly, to everlasting life, while the mass will still be in unbelief. For such this national revival will only lead to shame and everlasting contempt.

(V. 3); The godly, here called the wise, will give in the time of this great tribulation a clear witness for God and for Christ. They "shall shine as the brightness of the firmament." Through their witness they will "turn many to righteousness."

(V. 4). Having completed his revelation, the angel instructs Daniel to "shut up the words, and seal the book, even to the time of the end." For the Christian these things are not sealed. In the Revelation John, who testifies in the assemblies of God's people, is told "Seal not the sayings of the prophecy of this book: for the time is at hand" (Rev. 22: 10, 16).

The Christian, walking in the light of the coming of Christ, sees that the time is at hand, and has the full light of prophecy to guide him in this dark world. For the world, and the Jew, so long as the Church is here, "the time of the end," to which these prophecies apply, has not yet come. Until that time these things are to them incomprehensible, even as a sealed book. Until that time the world pursues its way actively engaged in its own interests, increasing in knowledge, but wholly ignorant of the mind of God and the judgments that are coming.

(Vv. 5-7). The prophecy closes with this last vision of two angels standing one on one side of the river Hiddekel and one on the other. Daniel hears one ask, "How long shall it be to the end of these wonders?" "These wonders" refer to "the time of trouble" of which the angel has been speaking. Now Daniel learns from God's word, confirmed with an oath, that the time of trouble will last for three and a half years. Further, when this period is completed, the scattering of God's earthly people will be accomplished, the persecution of the godly will cease, and the judgments of God on the living nations will end.

(Vv. 8-10). In the presence of all these revelations, Daniel has to own that he heard, but understood not. So again he asks, "What shall be the end of these things?" Daniel was deeply desirous of knowing to what end they would lead. We know that they will lead to the glories and blessedness of the Kingdom of Christ. But, while the revelation given to Daniel tells of the judgments that precede the kingdom, and thus brings us up to the kingdom, it is left to Isaiah and others to unfold the glories of the reign of Christ.

Daniel is told to go his way, for the words are sealed up until the time of the end. He is told however, that all the coming sorrows for his people will be used by God to try and purify the godly. None of the wicked nation who do wickedly will understand; but "the wise shall understand." This seems to be the answer to Daniel's remark, "I understood not." He is told to wait and fear God and in due time he will understand, for the fear of God is the beginning of wisdom.

(Vv. 11, 12). Daniel is definitely told that, from the time when the daily sacrifice shall be taken away, there will be one thousand two hundred and ninety days, and then blessed will be he that waiteth and cometh to the thousand three hundred and thirty five days. Both these periods are in excess of the three and a half years which start with the taking away of the sacrifice. (See Dan. 9: 27 and Matt. 24: 14). The reason for this is not clear, but it may be to leave time for the gathering of all Israel after the judgment of the Antichrist. The day will make clear the exact meaning of these numbers. All we know is that, from the taking away of the sacrifice to the end of the reign of Antichrist will be three and a half years, or one thousand two hundred and sixty days (Jewish reckoning), and to the bringing in of the full blessing one thousand three hundred and thirty five days.

(V. 13). In the presence of these solemn events Daniel is encouraged to wait and rest in peace of soul for, he is assured, he will stand in his appointed place in the coming kingdom at the end of the days.

Habakkuk

Habakkuk.

Hamilton Smith.

The prophecy of Habakkuk differs from other prophecies inasmuch as it makes no direct appeal to Israel or the nations, nor is any specific date given for its utterance. It is, however, evident that Habakkuk lived in a day when the people of God had utterly failed, with the result that God's hand was upon them in governmental judgment.

The prophecy takes the form of an intercourse between the prophet and the LORD, in which the prophet, overwhelmed in spirit by all the failure amongst the people of God, casts his burden upon the LORD, to find that he is, not only sustained by the LORD in his sorrow (Ps. 55: 22), but is brought to rejoice in the LORD in high places (Hab. 3: 18, 19).

Habakkuk 1

(Vv. 1-4). In the opening verses we learn the prophet's anguish of soul as he confesses to the LORD the low condition of the people of God. His spirit is troubled, not simply by the wickedness of the nations, but on account of the evil amongst the people of God. In the very circle which should have been marked by gentleness and righteousness, peace and concord, he sees violence and corruption, strife and contention.

Moreover he sees that there is no power amongst the people of God to deal with the evil. They fail to use the word of God, for he has to admit that " the law is powerless, and justice doth never go forth." The wicked are in ascendancy, therefore any judgments at which they arrive are wrong or perverted (N. Tr.).

Furthermore, judging by outward appearances, it would seem as if the LORD did not hear the cry of the godly, nor save His people from their sorrows.

In the presence of all these sorrows the prophet groans in spirit, for God's word permits of a groan, but never a grumble (Rom. 8: 22-27). Moreover, the prophet utters his groans to the Lord. Alas! too often there is a tendency with us, as believers, to discuss among ourselves the failures of the people of God in such a spirit of bitterness that the groaning becomes mere grumbling, or complaining as to what God allows in His dealings with His people. Thus complaining words to one another may betray either a lurking spirit of rebellion against God, or an effort to exalt ourselves by belittling others. Good for us, if we escape these snares by pouring out the anguish of our spirits, and the exercises of our souls before the LORD.

(Vv. 5-10). In the verses that follow we have the answer of the LORD to the cry of this anguished soul. This answer brings before us that which has such a prominent place in the prophecy of Habakkuk, — the governmental dealings of God, both with His failing people and an evil world.

God cannot be indifferent to evil. When His people have fallen into a low moral condition, God must either give them up or deal with them in chastening. We live in a day of grace; but grace does not set aside the government of God. As in the days of Habakkuk, the people of God have fallen, and the Church, as a responsible witness for God is ruined; the result being, as the apostle Peter reminds us, "The time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?" (1 Peter 4: 17). This government of God may not take the form of direct intervention, for it is the day of God's longsuffering grace, and Christ is waiting until His enemies be made His footstool. Nevertheless God cannot be indifferent to evil and it remains true that what men sow they reap.

In Habakkuk's day the people of God had fallen, and the nations were marked by violence and corruption. In the midst of these evils the prophet is called to behold God's solemn work of judgment. Behind all that was taking place among men, God was working, and the man of God is to look beyond the works of men to see the work of God (5).

To-day we live in the last days, described by the apostle Paul when professing Christendom is fast sinking to the level of heathenism, as can be clearly seen by a comparison of Second Timothy 3: 1 to 5, with Romans 1: 21 to 32. In these perilous times it behoves the believer to behold what God is working for the chastening of His people and in the governmental judgment of the world.

In Habakkuk's day God had raised up the Chaldeans for this work of governmental judgment. Nevertheless, we are told that such was the low condition of God's people that they would not believe the testimony of God to His own work. They refused to see the hand of God behind their enemies who were being used for their chastisement. We know that the apostle quotes this passage when preaching the gospel at Antioch. There he announced the grace of God that proclaims forgiveness through Christ, and that all that believe are justified from all things. Then immediately he quotes the prophet Habakkuk to warn them against despising the work of grace through unbelief, as their forefathers had despised the work of government through unbelief (Acts 13: 41).

In spite, however, of the unbelief of man, the work of God, whether in grace or government, goes on. So, in his day, the prophet is told that God had raised up the Babylonians to carry out His work of government. Little did the Babylonians think that they were raised to the pinnacle of power simply to be an instrument in the hand of God to chastise His people and restrain the evils of the nations. Yet so it was in the prophet's day, and so it has been again and again, in the history of the world, when ruthless tyrants. have been allowed for a time to pursue their career of aggression over surrounding nations.

This nation of the Chaldeans is described as a bitter and impetuous nation, marked by cruelty and violence. With aggressive energy they marched through the earth to possess dwelling-places that were not theirs. They inspired terror and dread by their acts of frightfulness, in which they were a law to themselves, having no respect for the customs of the nations. Having sunk below the level of natural men, wild and ferocious animals are used as figures to set forth the inhuman ferocity with which they would prey upon the nations. For a time they would carry all before them; kings and princes would be set aside, and "every stronghold" overturned.

(V. 11). Then, at the height of their conquering career, their mind would change, and, not content with the ruthless destruction of men they would pass on to offend against God. Entirely failing to see that they were only instruments in the hand of God, and puffed up by their own successes, they would reject the true God and set up a god of their own devising, and worship their own power So we know it came to pass, when Nebuchadnezzar said, "Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the glory of my majesty?" He had to learn, as every other tyrant in the course of history has had to learn, that the God who had raised him up to deal with offenders, will also put him down when he offends against the true God by claiming divine honours for himself.

The prophet has poured out his complaint before the LORD (2-4); and the LORD has met the anguish of his soul by assuring him that behind the "terrible and dreadful" cruelty of the enemy against God's people and the nations, God, Himself, was working a work in governmental chastening (5-11).

In the verses that follow (11-17), we hear the prophet again speaking to the LORD; not as before, to pour out the anguish of his soul because of the low condition of the people of God, but to appeal to God because of the wickedness of those who had been allowed to chasten the people of God. The LORD's closing words clearly intimated that the wicked nation that had been allowed to over-run the lands of others would end in setting aside the true God and making a false god of their own power.

(V. 12). At once the prophet seizes upon this blasphemy to appeal to God for the judgment of this wicked nation. They may deny the true God, but, asks the prophet, "Art Thou not from everlasting, O LORD my God, mine Holy One?" Can God, in consistency with His own glory and holiness, be indifferent to the wickedness of those who defy Him by arrogating to themselves divine powers? Impossible! The prophet bows to what the LORD has said, and confesses that the people of God have come under the chastenings of the LORD for their correction, but, he can add, "We shall not die." If God deals in chastening with His people, it is that they may live in consistency with Himself: if He deals in judgment with His enemies, it is their everlasting destruction according to their own deserts. He sees clearly then, that in spite of the apparently overwhelming successes of the Chaldeans, they were really on the road to judgment, even if, in the meantime, they were being used by God for the judgment of others.

(V. 13). The prophet bases his conclusions, not simply on the wickedness of the enemy, but, on the holiness of God. God is "of purer eyes than to behold evil, and canst not look on iniquity." Will God look on and remain silent when the enemy blasphemes God, deals treacherously with the nations, and acts with greater unrighteousness than those they are being used to chastise?

(Vv. 14-16). This wicked nation was treating men as if they were mere fishes of the sea, or creeping things, that have no ruler to guide or protect them. Having possessed themselves of the weak and helpless, they used them to provide a good portion, and plenty, for themselves. Moreover, their crowning sin is that they make a god of the power by which they have obtained their successes, and thus set aside the true God.

(V. 17). The prophet sums up his plea by asking if they shall be allowed to continue slaying the nations and worshipping their net.

Habakkuk 2

(Habakkuk 2: 1). Having closed his appeal to the LORD, the prophet takes his stand upon his watch-tower to look and hear what God will do and say. He acts in accord with the exhortation that tells us to watch and pray (Luke 21: 36; Eph. 6: 18). He does not watch merely to see what men will do, and thus be guided by sight; he watches to see what God will say, and thus walk by faith.

In verses 2 to 20 of chapter 2, we have the LORD'S answer to the prophet's appeal; an answer that is full of comfort for God's people at all times of trial. The LORD'S words present a vision of the coming judgment upon the enemies of God's people. and of the blessing for which these judgments will prepare the way, when "The earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea" (verse 14).

(V. 2). The prophet is instructed to write the vision with such plainness, that he that reads may be energised to run with patience the race that is set before us — to use our New Testament exhortation. This surely is the meaning of these words, and not, as often assumed, "that the runner may read, but rather that the reader may run" (W.K.).

(V. 3). Secondly, we are assured of the absolute certainty of the vision. There is an appointed time for the judgment of the wicked and the deliverance of God's people. For that time we may have to wait, but it will surely come and will not tarry a moment beyond the appointed time.

(V. 4). As ever, if God in mercy delays to exercise judgment the wicked make it an occasion to exalt themselves and pursue their own lusts; even so we are warned that in these last days, there will be "scoffers, walking after their own lusts, and saying, Where is the promise of His coming?" (2 Peter 3: 3, 4). In contrast to the wicked, the godly will find in this delay an occasion for the exercise of faith, for, "The just shall live by his faith" — a passage quoted by the apostle in the Epistle to the Hebrews to encourage believers to run with faith and patience, seeing that it is but "a little while and He that shall come will come, and will not tarry " (Heb. 10: 36-38: Heb. 12: 1). The people of God, whether in the prophet's day or our own day are thus exhorted to run with spiritual energy; to wait with patience; and to live by faith.

(V. 5). Following these exhortations to the believer, the LORD formally pronounces judgment, in five woes, that would come upon the enemies of His people (verses 5 to 19). We are first told of the outstanding evils that lead to these governmental dealings of God. Intoxicated by his own vanity and pride, this restless enemy is not content to remain in his own country. His unsatisfied craving for power over others leads him to act with hellish desire to bring all nations under his control.

(V. 6-8). The oppression and injustice of this nation cries aloud to God for judgment. As the LORD had used the Chaldeans to chastise His people, and the nations, so now He uses the nations to judge the Chaldeans. For it is the nations who are used to take up a taunting proverb against these oppressors, and pronounce these woes upon them.

The first woe is called forth by the rapacity which leads the enemy to increase his possessions by seizing lands that are not his, in spite of "pledges" (N. Tr.) which he does not keep. Such wickedness unites the nations in a sudden rising against him, by which he is worried and vexed, and finally becomes a spoil to those that he has spoiled with bloodshed and violence.

(Vv. 9-11). The second woe is called forth by the covetousness (N. Tr.) which leads him to rob others to establish his own house, in the effort to set "his nest on high." He would thus seek to be supreme over the nations and make himself secure from attack. To reach this end he does not hesitate to stoop to the "cutting off many people." Nations may be crushed and millions slain if thereby he can gratify his lust for power. But he has to learn that all this ruthless wickedness will turn to his own shame. The very stones and beams of the houses that he has ruined will be a witness against him and cry out for his judgment.

(Vv. 12-14). The third woe, pronounced against this nation that has sought to establish itself in power on a foundation of bloodshed and iniquity, tells us that these men will come under the fire of judgment against which they will weary themselves in vain (N. Tr.). The universal power over the nations is reserved for the LORD. "For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea."

(Vv. 15-17). A fourth woe is called forth by a vision of the corruption, followed by violence, that marks the activities of the enemy. With deceit and cunning they deceive the nations into a helpless condition, and thus prepare the way for attacking them with violence, in order to seek their own glory. In the end they will be filled with shame instead of glory, when made to drink of the cup of judgment from the hand of the LORD. They would be overwhelmed by the violence they had shewn to others.

(Vv. 18, 19). The final woe on this wicked nation is called forth by its greatest sin — a sin directly against God. The idolatry, and the teacher of lies, which lead men to trust in a false god, and thus deny the true God, would bring overwhelming judgment upon this wicked nation.

(V. 20). The judgment that overtakes this wicked nation establishes the great and blessed fact that, in spite of all the failure of God's people and the increasing wickedness of the world, "The LORD is in His holy temple." In His presence every mouth that is opened in rebellion to blaspheme His holy Name will at last be stopped. In the face then of the coming judgment upon the wicked, "Let all the earth keep silence before Him."

In the LORD'S answer to the prophet's appeal, we are thus assured that, in God's appointed time, He will deal in judgment with all the evil of the world. There may be a waiting time, which calls for the exercise of faith, but faith is sustained by the assurance that whatever takes place among men, the LORD is in His holy temple, the unfailing resource of His people.

Habakkuk 3

(Chapter 3: 1). Having stood upon his watch-tower, and heard the answer of the LORD to his appeal, the prophet now takes to his knees in prayer. In the midst of all his exercises and trials, he avails himself of the unfailing resource we have in the LORD Who is in His holy temple. He draws near to the throne of grace to find help in the time of need.

(V. 2). The prophet had seen the failure of the people of God and the work of the enemy in their midst. Now, with the holy fear of God in his heart, he prays that the LORD would work. He can say, "O LORD, revive Thy work." He does not pray for a great public revival among the people of God, that might bring them into prominence, but he longs to see the LORD working in the midst of their trials, — to see the LORD acting in mercy towards those who by their failure have brought upon themselves the chastening of the LORD.

(Vv. 3-6). Then in sublime language he recalls the different ways in which God had acted, in the past, for His own glory and the blessing of His people. He refers to Teman and Paran where there had been the most striking manifestations of divine power and glory, as we know from Deuteronomy 33: 2. "Before Him" the enemies of His people were driven asunder and scattered, and every opposing power brought low.

(Vv. 7-12). The dwellings of the heathen were in affliction, and their lands trembled when, at the word of the LORD "the rods of discipline" fell upon the nations (verse 9, N. Tr.). All the powers of nature — the rivers, the mountains, the sun and moon, were of no avail to stay the work of the LORD in judgment when He marched through the land in indignation, to thresh the nations in anger.

(Vv. 13-15). In thus acting the LORD was not only dealing with the wickedness of nations, but working for the salvation of His people — His anointed. To this end the leaders in wickedness, that came as a whirlwind to scatter and devour the afflicted, were overthrown by the mighty power of God.

(V. 16). This solemn dealing of God in judgment with the nations in the past, may, indeed, make the prophet realise the weakness and poverty of God's people, and thus tremble in the presence of divine manifestations; nevertheless, it would lead the prophet to "rest in the day of trouble when their invader shall come up against the people" (N. Tr.).

(Vv. 17-19). The outcome of the experiences of the prophet are summed up in the sublime burst of praise with which his prophecy closes. He had learned the ways of God in government, set forth in chastening His people, and in judging their enemies. He had seen a vision that told him all God's works in chastening and judgment, would lead to the everlasting salvation of His people, and, above all, to the earth being filled with the knowledge of the glory of the LORD. He may have to wait for the fulfilment of the vision, but, living by faith, in this glorious future and the One Who will bring it to pass, he is prepared to face all the trials by the way. Want may stare him in the face; for the fruits of the earth may fail, the fields may yield no bread, and the flocks no meat. Nevertheless the LORD is in His holy temple, and in the LORD he will rejoice, and joy in the God of his salvation. Weak in himself, he would find in the LORD God his strength, Who would enable him to walk in high places far above the distractions and sorrows of earth.

How encouraging to trace the way in which this God-fearing man is led from being on his face in anguish of soul before God because of the failure of God's people, to take his stand on the watch-tower, to hear the words of the LORD. Then, having learned the mind of the LORD, to see him on his knees in prayer with the result that finally he walks on high places with joy in his heart and praise on his lips.

We live in the difficult times of the last closing days when, the Church having failed in its responsibility to witness for Christ, judgment commences at the house of God: when the world, having failed in its responsibility to govern, is filled with violence and corruption, and while passing on to the judgments of the day of the LORD, even now has to reap in sorrow what it has sown in wickedness. In such a day, when the end of all things is at hand, it surely becomes us to learn the lessons of Habakkuk, and be "sober, and watch and pray" (1 Peter 4: 7). It is not for believers, in this day of grace, to call down judgment on their enemies, but, as with the prophet of old, in all the sorrows we may have to face, whether amongst the people of God, or in the world around, we have an unfailing resource, "The LORD is in His holy temple." Christ remains, the Same yesterday and today, and for ever. He has gone "into heaven itself now to appear in the presence of God for us" (Heb. 9: 24). Like the prophet of old, we can pour out the exercises of our souls before Him; we can watch to see His hand at work; we can express all our needs to Him in prayer; and, even now, be led in spirit into high places above all the storms to rejoice in the LORD, and joy in the God of our salvation.

May we then, in due season be on our faces in confession; on the watch-tower to learn the mind of the LORD; on our knees in prayer; and on the high places in praise.

H. S.

Haggai, The Messenger and His Message

Haggai, The Messenger and His Message.

Hamilton Smith.

Introduction

The prophet Haggai has the distinction of being called "the LORD'S messenger," and of delivering "the LORD'S message unto the people" in a day of ruin and outward weakness. His messages were addressed to Zerubbabel, the governor of Judah, and to Joshua, the high priest, clearly proving that the prophet was sent to the remnant of the Jews that returned to Jerusalem in the days of Cyrus, king of Persia, as recorded in the book of Ezra (Ezra 3: 2).

To understand the significance of these messages it is necessary to recall the special circumstances of this remnant. Seventy years before their return, the prophet Jeremiah, who lived in the closing days of the kingdom of Judah, had foretold that judgment would overtake the nation. Because of their wickedness they would be carried into captivity at Babylon and their land would become a desolation. Nevertheless, it was prophesied that after seventy years the LORD would cause them to return to their land (Jer. 25: 12; Jer. 29: 10; Dan. 9: 2, 3). The history of this return is recorded in the book of Ezra, which opens in the first year of Cyrus, the king of Persia, or seventy years after the Captivity. At that time, in order that the word of the LORD by Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus, who issued a proclamation to the people of God setting them at liberty to return to the Land to "build the house of the LORD God of Israel."

This proclamation became a test of the moral condition of the people of God. On the one hand, it raised the question, were their affections so set upon their land, their God, and the house of God, that in simple faith they were prepared to face trials and difficulties, opposition and reproach, in order to answer to the mind of God and carry out His will? Or on the other hand, Did they prefer to remain in Babylon with its ease and material comforts? Alas! the vast majority of God's people preferred to remain in the easy circumstances of a humiliating captivity, rather than face the trials and reproaches entailed by carrying out God's will.

To realize the significance of the charge to build the house, it is well to recall the great place that the house of God has in the counsels and ways of God. The first mention of the House of God is in Genesis 28: 17; the last, in Revelation 21: 3. From the first Book to the last — from the present creation in time right on to the new heavens and earth in eternity — the house of God has a very great place in the purpose of God. The composition of the house may vary at different periods — in the Old Testament days it was formed of boards and curtains, or later of stones, while today it is formed of believers, or living stones — but the purpose of the house is ever the same, namely, to form a dwelling-place for God amongst men.

It follows that everything in God's house must take character from, and be consistent with, the One Who dwells in the house. Thus the first characteristic of God's house is holiness, as we read' "Holiness becometh thine house, O LORD, for ever" (Ps. 93: 5). Further, every one in God's house must be dependent upon God, and subject to His will. This dependence finds its expression in prayer; so we lead, "Mine house shall be called the house of prayer for all people" (Isa. 56: 7). Further, if, in God's house, all are dependent upon God, then all in that house will be blessed by God; and the house in which man is blessed will be the place where God is worshipped.

Thus, we learn from Scripture, that it is God's desire to dwell in the midst of His people; and that His dwelling is marked by holiness, by dependence upon God and subjection to God; by blessing for man and worship to God.

In connection with these great truths, and in order to build the house of God, a remnant had been set free from the corruptions of Babylon and brought back to God's land. The proclamation of Cyrus definitely stated that he was charged to build Jehovah "an house at Jerusalem." His appeal to any among God's people is to "go up to Jerusalem . . . and build the house of the LORD God of Israel." Those who remained in captivity were exhorted to help with a "freewill offering for the house of God that is at Jerusalem." In response to this appeal there came forward a remnant "whose spirit God had raised to go up to build the house of the LORD which is at Jerusalem" (Ezra 1: 15).

With these Scriptures before us it becomes abundantly clear that the one great object for which the remnant had been set free to return to God's land, was "to build the house of God at Jerusalem." "Upon this," as it has been said, "hung all their fortunes, and as it was prosecuted or neglected, their prosperity ebbed or flowed."

It has, however, been invariably found throughout the history of God's people that whatever has been the will of God for the moment, has always been the special object of the enemy's attack. So the returned remnant found in their day. Two years after their arrival at Jerusalem they take in hand the special work for which they had been brought back to the Land; as we read, they "set forward the work of the house of the LORD," and "laid the foundation of the temple of the LORD" (Ezra 3: 8-10). For two years the enemy had left them in peace; but directly they took up their proper work, according to the will of God, the enemy raised opposition (Ezra 4).

Moreover, it is deeply instructive to note the character of the opposition. The adversaries do not at first condemn this godly remnant for building the house; on the contrary, they say, "Let us build with you" (Ezra 4: 2). It is only when the people of God refused to be associated in the work of the LORD with those who worshipped God after a human fashion, that the storm of opposition arose. Alas! in the presence of this storm, which the holy spirit of separation had raised, their faith gave way, and for twelve years the work for which God had brought them back to Jerusalem was in abeyance.

The people had failed, but God never gives up His purpose, nor forsakes His people because of their failure. So it came to pass, in the mercy of God, at the end of fourteen years after their return to Jerusalem, the prophet Haggai — "the LORD'S messenger," is sent with several definite messages from the LORD.

Before examining these deeply solemn and instructive messages, we may pause to inquire; Is there anything in these days that is illustrated by the history of the returned remnant as recorded in the book of Ezra? Looking back over the history of the professing Church we cannot but recognize that for long centuries the professing Church has been completely under the dominion of the world. There have been, indeed, a great number of true believers who were faithful to the light they had, and in the day to come they will walk with Christ in white, and have their bright reward. Nevertheless, the professing Church, as a whole, was, and still is, enslaved in Babylonish captivity. Then, in the early part of last century, there was a very distinct work of God by which the great truths concerning Christ and the Church were recovered for the people of God.

As a result of this work a number of God's people, in order to answer to the truth, separated from the systems of men which, in different measures, set aside the truth of Christ and the Church. They abandoned the traditions and customs of men, and all the rites and ceremonies of man's invention, and, refusing every human head, and acting on the sole authority of God's word, they met together seeking to give Christ His place as Head of the Church, and the Holy Spirit His place as dwelling in the midst of God's people. They separated from the corruptions of Christendom in order to walk in the light of these great truths under the leadership of Christ, and their spiritual prosperity wholly depended upon their maintenance of these truths.

Alas! the spiritual energy of that revival has not been maintained. Many, indeed, awakened to the increasing corruptions of Christendom, have separated from the systems of men, like the remnant who escaped from the corruptions of Babylon, but have become little more than companies of believers separate from that which is grossly evil and condemned by the word of God, but falling far short of positive care and concern for the principles of God's house as revealed in the word of God. As in the days of old the building of the material house was neglected, so again, though we may be delivered from the gross religious corruptions of Christendom, we, too, may fail to maintain the great principles of the spiritual house of God, and cease to walk in the light of the many truths recovered to us, which are our privilege and responsibility to maintain, and with which our blessing and prosperity are wrapped up. We may "go forth" from the corruptions of Christendom "without the camp," and entirely fail to "go forth . . . unto Him without the Camp." Thus we become merely independent believers meetings, and fail to walk in the recognition of the One Body of which Christ is the Head, and of the House where the Spirit dwells.

Let us remember that "building" is a positive thing. However right it is to separate from that which the word of God condemns, it is at best a testimony against that which is wrong. If God directs us to depart from iniquity, and to separate from vessels to dishonour, it is in order that we may "follow righteousness, faith, love, peace, with them that call upon the Lord out of a pure heart." Thus walking in the practice of the great truths of the house of God — holiness, dependence upon God, subjection to God — we shall become a positive witness to the grace of God, and be able to worship God in spirit and in truth.

If then we realize, in any measure, our failure, the word of the LORD by the prophet Haggai will surely have a voice that speaks to the conscience and appeals to the heart.

THE FIRST MESSAGE.

Haggai 1: 1-11.

The first word of the LORD opens with an appeal to the conscience (2-4); followed by an exhortation (5, 6), and closes with a word of encouragement and warning (7-11).

(Vv. 2-4). The history of these times, as presented in the book of Ezra, presents the adversaries as stopping the building of the house, but is silent as to the condition of the people. The prophet Haggai makes no allusion to the adversaries, but at once lays bare the low moral condition of the remnant. History has to do with events; prophecy with the moral condition that lies behind the actions of the people of God.

Judging simply by the history, we might conclude that the building of the house was stopped by what the adversaries said. From the word of the LORD, by the prophet, we learn that the true reason is found in what the people said. Thus the message opens with the words, "This people say, The time is not come, the time that the LORD'S house should be built." For twelve years they had ceased to do the one thing for which they had been delivered from Babylon. They seek to excuse their failure by saying. "The time is not come" to build the LORD'S house.

Alas! how often the same excuse may be made today. We may be tempted to say, All have failed, and the Church is in ruins, and because the time is not yet come to put all things right by the coming of Christ, we must lightly pass over the moral confusion that marks Christendom, and shut our eyes to the irregularities, and departure from the Scriptural order of God's house.

If, however, we speak thus, the LORD appeals to us, as to His people of old, with the conscience reaching question, "Is it time for you, O ye, to dwell in your ceiled houses, and this house lie waste?" Thus we learn, that whatever excuses may be made as to the time being inopportune, the true reason for indifference to the carrying out the principles of God's house is found in occupation with our own things. Even in the Apostle's day we read of believers that, "All seek their own, not the things which are Jesus Christ's" (Phil. 2: 21). One has said, "It is an inevitable alternative that we must be occupied either with the Lord's things, or with our own."

Some may seek their own by settling down to "mind earthly things." But apart from the snare of worldliness and earthly mindedness, we may mind our own things in the sense of simply confining our thoughts and activities to the individual blessing of souls, and entirely neglecting the great truths concerning Christ and the Church, and thus cease to walk according to the principles of God's house. This was a great danger even in the day of the Apostle Paul, for he could write of the "great conflict" he had that believers might enter into the mystery of God. In our day, when the truth of the Church has been recovered, the constant danger is once again to give up these truths and settle down into evangelism without the mystery. It is possible to engage in much evangelical activity which may exalt ourselves in the religious world, and entail little or no reproach; but, to maintain the truths of the Church, and to act in the light of the truth, will at once involve reproach and conflict. From such conflict, our natural love of ease will shrink, with the result that, where there is a lack of faith, we are in danger of becoming [solely] a gospel mission, and letting go all the truths that have been so graciously recovered.

(Vv. 5, 6). This solemn appeal to the conscience is followed by the exhortation, "Consider your ways." The remnant are asked, as we are asked, to consider what is the result of occupation with our own things, and our individual soul blessing, while neglecting the deeper interests of the LORD, and the things that concern His glory.

The result then, as now, is expressed in the words, "Ye have sown much, and bring in little" — great activity but little return. Moreover, this neglect of the house of God leads to spiritual starvation, for, says the prophet, "Ye eat but ye have not enough." Again, it brings no spiritual satisfaction, for, "Ye drink, but ye are not filled with drink;" it leaves the spiritual affections cold, "Ye clothe you, but there is none warm;" and it carries no reward, "He that earneth wages earneth wages to put it into a bag with holes." Such then was the sad condition, not of the people of God who were still in Babylon, but of the highly privileged remnant who, in the mercy of God had been delivered from Babylon — a condition which is wholly the result of having so largely given up the purpose for which they had been brought back to the land. Has this no voice for the people of God, in our day, who seek to answer to the mind of God?

(Vv. 7-9). For the second time the LORD exhorts the remnant to consider their ways. The first time it was in the way of reproof, now it is to encourage them to resume the work of the house of God. We know that then, as now, it was a day of small things. As we shall see, the house they built was "as nothing" compared with the former glory of the house. Nevertheless, the LORD says to this feeble remnant, "Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified saith the LORD."

As with the remnant of old, so with ourselves, the low spiritual condition that we so often have to mourn, is the outcome of doing our own pleasure and seeking our own glory. Self-will and self-importance lie at the root of our failure. Nevertheless, is it not the deepest joy and encouragement to know that, in a day of weakness, and in spite of all our failure, it is still possible to judge our ways and do that in which God can take pleasure and, through which, God can be glorified?

Further we are again assured that the "pleasure" and "glory" of God are connected with His house, marked by holiness, prayer, worship, and testimony to the grace and goodness of God. There may be with us much zeal, and activity, as with the remnant of old who "looked for much," but "it came to little," because the house of God was neglected.

(Vv. 10, 11). Neglecting the great purpose of God for which they had been delivered from captivity, they brought upon themselves the chastening of the LORD.

THE SECOND MESSAGE.

Haggai 1: 12-15.

On the Twenty-fourth day of the same month the LORD sends a second message by Haggai, who is honoured by being called "the LORD'S messenger." How good to realize that though the returned remnant had so grievously failed to carry out the purpose for which they had been delivered from Babylon, yet the LORD does not give them up. He still has His Messenger to deliver His message to the people.

So, too, in our day of weakness and ruin, when evil men and seducers wax worse and worse, we read of "the man of God," and that such an one is to "preach the word; be urgent in season, out of season; convict, rebuke, encourage with all long-suffering and doctrine" (2 Timothy 3: 17; 2 Timothy 4: 2).

The LORD'S messenger has appealed to the people with a word of rebuke. Happily the people "Obeyed the voice of the LORD their God," and "did fear before the LORD." At once Haggai is sent with this second message of encouragement. Having obeyed the LORD, they can count on the presence of the LORD; "I am with you, saith the LORD." How much blessing is involved in this short message! As one has said, "I am with you is the saving principle for faith in the weakest possible day, . . . and what had they better in the brightest day?"

The remnant that returned from Babylon in that day, even as those who have been delivered from the bondage of human systems in this day, may find themselves in circumstances of great weakness, opposed by many adversaries, and in reproach; but, if the Lord is with them their blessing is certain; the needed succour in all their weakness will be forthcoming; and all needed protection from their enemies assured. So in the parable in John 10, we have a beautiful picture of a flock of sheep wholly dependent upon the Shepherd. Left to themselves sheep are stupid, feckless things, prone to wander and easily frightened, but with the Shepherd going before all is well.

Good it is then for us, like the remnant of old, to obey the word of the LORD, "fear before the LORD," and go forth without the camp "unto Him. " Thus acting in simple faith we shall find in every difficulty that arises, in every opposition that we may meet, in any reproach we may have to endure, that we have the Lord present, with all wisdom to direct, all love to comfort, and all power to sustain. Obeying the word of the Lord, and walking in His fear, we can count upon His presence, and ever fall back on His words, "I am with you saith the LORD."

Moreover, if the LORD is with us we shall find, as the remnant of old found, that He will stir up our spirits to "work in the house of the LORD."

THE THIRD MESSAGE.

Haggai 2: 1-9.

The remnant has been stirred up to "work in the house of the LORD." There is, however, in a day of ruin, the ever present danger of being discouraged in the LORD'S work, because of the smallness of apparent results, and the little outward display. To meet this danger, and to encourage the remnant to continue in the work of the house of the LORD, a third message is sent by the prophet. In this message the remnant are asked to look back to the glory of the house in the past (1-3); they are reminded of their resources in the present (4, 5); and they are encouraged to look on to the coming glory in the future (6-9).

(Vv. 1-3). First, then, this remnant was faced with the ever present danger of being discouraged by their outward weakness, and thus of despising the day of small things. The prophet does not seek to minimize their weakness: on the contrary, he would have the remnant to face it by looking back and comparing the past glory of the house with their own work. Solomon, in his day, had built the house in circumstances of power and wealth, and unhampered by opposition; and some in their midst could recall the glory of that house. Now a remnant are called to build the house in circumstances of poverty and weakness, beset by opposition, and in the presence of reproach. The work of this feeble remnant may appear "as nothing" in comparison with the former glory of the house. None the less they were doing the LORD'S work according to the LORD'S mind in a day of ruin. This being so it is a work in which the LORD can take pleasure, and be glorified (Hag. 1: 8).

So in this our day; to maintain the great principles of the house of God in a day of ruin, will make no display before the world, and in the eyes of many Christians will appear "as nothing." Seeing that the flesh loves to be important, and seeks display, such circumstances of outward weakness become a great test for our faith. One has said, "How hard it is to receive that the work of God and His Christ is always in weakness! The rulers of the people saw in Peter and John unlearned and ignorant men. Paul's weakness at Corinth was the trial of his friends, the taunt of his enemies, the boast of himself. The Lord's strength is made perfect in weakness.... Everything must rest on God's power, otherwise God's work cannot be done according to His mind."

(Vv. 4, 5). Thus, in spite of all their outward weakness, the remnant are encouraged to be strong in the LORD'S work. To this end, they are further reminded of their present resources.

First, they are reminded again of the LORD'S presence: "I am with you saith the LORD of hosts." In a day of weakness they are encouraged to be strong; nevertheless, let them ever remember that the source of their strength is the presence of the LORD. So in our day, in the presence of opposition we are exhorted to "be strong in the Lord, and in the power of His might" (Eph. 6: 10).

Secondly, "the word" of the LORD remained in all its force as much as in the days of old when they came out of Egypt. For ourselves, are we not specially reminded that, in a day of ruin, we have the inspired Scriptures for our guidance? so that however great the failure of the Christian profession "the man of God may be perfect, thoroughly furnished unto all good works" (2 Tim. 3: 16, 17).

Thirdly, for their encouragement, the LORD says, "My Spirit remaineth among you." In the days of old there was a mighty display of the power of God, when "He rebuked the Red Sea, and it was dried up; and He led them through the depths, as through the wilderness." In their present circumstances there was nothing that answered to this miraculous display of power. They had indeed been delivered from Babylon, but no cloud by day, or pillar of fire by night, had marked their way; no rock was smitten to quench their thirst; no manna was given to meet their hunger. All outward tokens of power were gone, but, in the mercy of God, the Spirit remained with the same power, though now displayed, not in outward show, but, in spiritual power that enabled faith to rise above every adversary and care for the glory of the LORD.

Nor is it otherwise in our day. Of the Spirit, the Lord can say, He will "abide with you for ever" (John 14: 16). No longer is His power displayed in an outward way by miracles, and tongues, as in the day of Pentecost; but He is still present to guide us into all truth, to show us things to come, and take of the things of Christ and show them unto us. Thus, like the remnant of old, if we seek to maintain the principles of the house of God, we shall find we have the presence of the Lord with us, the word of God to guide us, and the Spirit of God to unfold that word and lead our hearts to Christ. Thus, whatever the difficulties of the day, we may take heart as we hear the Lord say to us, as to the remnant of old, "Fear ye not" (verse 5).

(Vv. 6-9). Having recalled the glory of the house in the past, and reminded the remnant of their resources in the present, the word of the LORD by the prophet gives them further encouragement by directing their thoughts to the future coming of Christ, and the power and glory of His appearing. At the moment, the work in connection with the house of God looked "as nothing" compared with its past glory. But faith is encouraged to view their work in relation to the coming glory. Christ — the desire of all nations — is coming, and, in that day, all the great works of men, that today look so imposing, will be shaken. The setting up of Christ's kingdom will be introduced by the judgment, and setting aside, of the kingdoms of men. Then the house of God will be filled with the glory of God, and the latter glory will be greater than the former.

In the day of the remnant the world empires looked very imposing, and the work of the remnant in connection with the house of God appeared to be very insignificant; but whatever the outward appearance might be, as to fact, the remnant were engaged with a work which will last, and be displayed with all the glory of the Lord when the mightiest kingdoms of the earth have crumbled to dust and passed away. In that day of glory it will be seen that this feeble remnant, in the day of their greatest weakness, were in reality connected with the mighty purposes of God so soon to be displayed in glory.

For our comfort, and encouragement, the Apostle Paul uses this prophecy to sustain God's people in the path of faith, in this our day. He reminds us that the seen things, that are so imposing in the world today, are things that can be shaken, and therefore will be removed. But God's people are connected with a kingdom that cannot be shaken. Therefore, he says, "Let us have grace whereby we may serve God acceptably with reverence and godly fear" (Heb. 12: 25-29). If we are working, and serving God, in the line of His purpose, however feeble our work may appear to be, it will last when all the earth shall be moved away.

To walk in the light of the truth of the house of God, and thus walk worthy of our calling, will make no great show before the world, and, in this day of ruin, may entail the contempt and reproach of many of God's people who prefer the ease and display of man's religious systems, but, in the day of the coming glory it will be seen that such were in the line of God's purpose, and, though they had but little strength, yet, in the day of glory they will have an honoured place as pillars in the temple of God (Rev. 3: 12).

THE FOURTH MESSAGE.

Haggai 2: 10-19.

The fourth message conveys a deeply important truth that we do well to lay to heart. It clearly shows that the root of all failure with the remnant of that day, as with the people of God in this day, can be traced to a low moral condition. In other words we are warned that outward activity in the service of the Lord will not prosper unless accompanied with a right moral condition.

Further we learn that this moral condition can only be maintained by separation from that which we know to be contrary to the word. In that day the remnant could only rightly take up the work of the LORD as they kept apart from that which was unclean according to the law. Today, in the midst of the corruptions of Christendom the believer that calls upon the Name of the Lord is to withdraw from iniquity, and purge himself from every vessel to dishonour if he is to be "meet for the Master's use, and prepared unto every good work."

(Vv. 11-13). The question that the LORD addresses to the priests brings into prominence two important truths that should govern the practice of those who desire to answer to His mind in a day of ruin. On the one hand, we learn that that which is holy cannot cleanse by association; on the other hand, that which is unclean can defile by association. It follows that the common notion that we can cleanse the world by association with it, or help the people of God by association with the corrupt systems in which they maybe found, is a fallacy, end worse, for to act thus, is not only no help to others, but we ourselves become defiled — for that which is unclean defiles by association.

(Vv. 14-17). Alas! the remnant of Haggai had been acting on this false principle with the result that the work of their hands was, in the sight of the LORD, unclean. In consequence the LORD had dealt with them in governmental discipline and smitten them "with blasting and with mildew."

(Vv. 18, 19). Nevertheless, we are permitted to see, that, however great the failure of God's people, if they repent and act in obedience to the word, they will be blessed. Thus, directly the remnant take up the work of the house, the LORD can say, "from this day I will bless you."

Has this solemn warning, and yet deep encouragement, no voice for the Lord's people today? On the one hand are we not warned that any departure in practice from the light that God has given us as to the principles of His house will bring upon us the discipline of God; while, on the other hand, if in obedience to the word we act in the light of the truth we shall at once be blessed?

THE FIFTH MESSAGE.

Haggai 2: 20-23.

(Vv. 20-22). The last message is addressed to Zerubbabel, and, therefore, while a word of the greatest encouragement to the remnant, it has specially in view the one that was instrumental in leading the people to obey the word of the LORD.

The people of God in that day were surrounded by heathen powers to whom the government of the world had been committed. They ruthlessly used their power in that day, as in this, to crush all who thwarted their will. In the face of all this power of evil the remnant had only to obey the word of the LORD, and in simple faith occupy themselves with the work of the LORD. It was no part of their business to oppose the world, or overthrow its power, or seek to right its wrongs. They are instructed that the LORD, in His own time will deal with all the evil of the world. His word is, "I will shake the heavens and the earth;" "I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen," and "I will overthrow the chariots."

In our day it is not for the people of God to attempt to put the world right. This is the Lord's work, for He is coming "with ten thousand of His saints," to execute judgment upon all that are ungodly. Our part is, in simple obedience to the word, to "earnestly contend for the faith," "building" up ourselves in our most holy faith, "praying" in the Holy Ghost, keeping ourselves in the love of God, and "looking" for the coming of our Lord Jesus Christ (Jude 14, 15, 20, 21).

(V. 23). Obeying the word of God, continuing the work of the LORD, and leaving the judgment of the world to be dealt with by the power of the LORD, Zerubbabel would not only find present blessing, but also inherit future reward. In the day of the coming glory he would have a place of signal honour as the chosen of the LORD.

Nor is it otherwise in our day. To obey the word of the Lord, and do the work of the Lord, according to the mind of the Lord, in a day of weakness, and in the face of reproach and opposition, may appear "as nothing" to the great religious profession, but will carry its bright reward in the day of the coming glory. To the one that has but "a little strength" and yet keeps the Lord's word, and does not deny His Name, the Lord can say, "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name" (Rev. 3: 12).

H. S.

The Last Message

The Last Message

The Word of the Lord by Malachi

Hamilton Smith

Contents

1. The Condition of the People.

2. The Condition of the Leaders.

3. The Door of Repentance.

4. The Approved of the Lord.

1. The Condition of the People.

The prophet Malachi has the solemn duty of delivering God's last message to His earthly people before the coming of Christ. The message having been delivered, God speaks no more for a period of four hundred years. Then at length the silence is broken by the voice of one crying in the wilderness, "Prepare ye the way of the Lord, make His paths straight."

Last words possess a special power by which they often reach the conscience, touch the heart, and linger in the memory. If this be so with men's poor words, how much more when towards the end of a dispensation God speaks a last word! And as we read the prophet Malachi we do well to let it speak to us with all the power of a last word from God.

Let us first consider the circumstances under which the book was written, for, however truly it may have an application to God's people in these last days, we must not forget to whom in the first instance it was addressed. The prophecy opens with the words: "The burden of the word of the Lord to Israel." It is a message, therefore, to God's chosen earthly people. Yet while all Israel may thus be included in the scope of the prophecy, it is actually addressed only to the small part (often called "the remnant") delivered from the captivity of Babylon. As we learn from other parts of Scripture, while the great mass of the people were still in captivity, some sixty thousand, in the days of Ezra and Nehemiah, had been allowed to return to the land of their fathers, rebuild the Temple, revive the sacrifices, build the walls and set up the gates of Jerusalem.

God's people, therefore, at that time, were divided into two main classes, and it will be helpful to notice the broad distinctions between them.

There was (1) the mass of the nation in Babylonia, in captivity. They were not in Palestine where God had placed them, but in Babylonia, whither their sin had brought them. They were not freemen as God by His power and goodness had made them, but slaves to a foreign overlord. Clearly therefore the mass of the nation may be rightly described as in a wrong position, because not in the place or state purposed for them by God.

But they were clearly in a wrong condition also, for they were content to remain in this wrong position when the opportunity, the invitation to leave it was vouchsafed (see Ezra 1: 3).

Then there was (2) the band of returned Israelites dwelling in their own land and engaged in the religious rites and exercises originally ordained for them by God. Of these, unlike their captive brethren, it may be said they were in a right position, as being in the place and carrying on the religious system purposed for them by God. But, as of those in Babylonia, so of these in Jerusalem, it must be said they were in a wrong condition, for the book of Malachi throughout is an exposure of their moral and spiritual failure while outwardly characterised by formal orthodoxy.

Again, in both of these great classes were to be found (3) individuals in happy contrast with their surroundings; men marked by practical nearness, faithfulness and devotedness to God. Daniel and his friends may be cited as examples amongst those of the Captivity, while Ezra, Nehemiah and the pious few referred to in Malachi 3: 16 will serve to indicate those of a similar stamp among the returned "remnant."

Such, in a few words, were the circumstances and characteristics of the nation in the Malachi period. Now, although the prophecy opens with the words, "The burden of the word of the Lord to Israel," it was clearly only to the remnant in the land of Palestine that this, God's last message, was actually addressed. We find allusions to the Temple, to the sacrifices, to the priests, to tithes, etc., all features perfectly natural to Jerusalem and Canaan, but which could not have been descriptive of those in exile.

What was the burden of the word of the Lord to this returned remnant? It was no longer a denunciation of idolatry, as in the days of the Kings; it was not an appeal to return to the Land, as in the days of Ezra; nor was it an appeal to rebuild the Temple, as in the days of Haggai, or even to rebuild the walls, as in the days of Nehemiah. Idolatry had been given up; the remnant were back in the Land; the Temple was rebuilt, and the round of religious observances was being conducted with the semblance of outward order. Though outwardly, however, in a right position, with a correct ritual, nevertheless their moral state was entirely wrong. And thus the burden of the Lord, in this last message, mainly consists in a solemn appeal to the conscience of the remnant as to their low state morally and spiritually.

Here let us pause. Bearing in mind what we have seen to be the setting of the book and its characteristic message, let us consider the position and condition of the Church of God to-day, with a view to applying thereto the spiritual lessons which the prophecy of Malachi would suggest. In doing so we shall be compelled to own that there are found conditions, among the people of God at the present time, that correspond in a striking way to these different conditions found at the close of the past dispensation.

As we survey Christendom are we not compelled in the first place to own that the mass of Christians are held captive in unscriptural, not to say apostate religious systems, just as Israel was held nationally in the captivity of idolatrous Babylon? And hence of the great mass of Christendom it has to be said that they are in a wrong position, as tested by the purpose of God for them revealed in His Word. Further, a truthful observer would be compelled to state that not only is Christendom generally in a wrong position, it is also in a wrong moral condition. Of this the address to Laodicea in Rev. 3: 14-17 is a sad proof and testimony. Christendom as a whole, therefore, corresponds strikingly with Israel in Babylon during the Malachi period.

If now we carry our survey of Christendom back to the beginning of last century, we are bound to recognise a very distinct work of God, whereby a remnant of His heavenly people (like that of His earthly nation in the days of Ezra and Nehemiah) were delivered from these unscriptural religious systems of men in which they had been held captive. Set free from sectarianism they were by His grace enabled to recover the true ground upon which it is God's purpose that all His people should stand, and thus, like their Jewish prototypes, were once more in a right position. As time went on, however, while still professedly in the true path of the Church's calling, failure and declension has more and more marked their course, so that to-day God has a solemn controversy with these delivered saints as to their wrong moral condition. Their ecclesiastical position may still be right, but their moral and spiritual condition is not in accord with the position they have taken. This class, then, closely corresponds with the restored remnant in the Land.

Yet again, to continue the parallel, in both of these classes there has always been found many a devoted servant of God whose moral and spiritual condition has been of a very high order, and whose course has been well pleasing to the Lord.

Now just as the prophecy of Malachi has chiefly in view the restored remnant in the Land, outwardly orthodox but inwardly offensive to God, together with an exquisite word of encouragement for the faithful individuals found amongst them, so, we believe, it makes a special appeal to-day to the feeble and failing remnant of saints gathered out of the ecclesiastical captivity of Christendom, together with the faithful individuals found in the midst of this company. And just as in Malachi's day the last message to the people, before the coming of the Lord, was given to arouse the conscience as to their condition, so to-day, on the eve of the coming of the Lord, we believe that God's last message to His people is a solemn appeal to awaken conscience as to our moral and spiritual condition; so that there may be found on the earth those who are suited to the One who is coming, and who, with quickened affections, can say, "Come, Lord Jesus."

Having seen that the prophecy is addressed to the returned remnant, and that its burden concerns their condition, we shall do well to carefully enquire, What is this condition, and how far does it depict the condition of God's people to-day?

1st. They were marked by high profession but low practice (Mal. 1: 6). They professed that Jehovah was their Father and their Master, but in practice they did not render to Jehovah the honour due to a father, nor the fear that was due to a master. And must we not own to-day that our practice has fallen far below our profession? In our daily life and walk do we honour the Lord? Do we think and speak and act in the fear of the Lord? But showing neither honour nor fear exposed the remnant to the further charge of despising the name of the Lord. To this charge they immediately reply, "Wherein have we despised Thy name?" A solemn response to a solemn charge, and one which brings to light another sad feature of their condition —

2nd. They were marked by spiritual blindness to their own low state. Spiritual blindness is the inevitable result of a high profession and a low walk. The people of God are prone, almost unconsciously, to excuse low walk because of their high profession. We may say, "With all our failure we have the light, and we are in the right position"; and thus our very profession may become the means of blinding our eyes to the seriousness of our low practice. So that when faced with our failure we either palliate it, refuse to face it, or, like the remnant, profess we cannot see it.

3rd. The outward service of the Lord was continued, but the true inward motive for the service was lacking (Mal. 1: 7-10). They brought their offerings to the altar, or table of the Lord; they kindled the fire on the altar, and they opened and shut the doors of the temple. But no one would shut the doors for nought. Love of self, and not love to the Lord, was the motive for their service. The result was that, in the service of the Lord, anything would do. The lame and the sick would do for the Lord. Not so would they dare to treat their earthly ruler. Men had a greater place in their eyes than the Lord, and to give them such a place was treating the Lord with contempt. If they treated their ruler thus, would he be pleased with them?

And now, says the Lord, "I have no pleasure in you" (verse 10). Viewing them in the light of His purpose the Lord can say, "I have loved you" (verse 2); viewing them in the light of their practice He has to say, "I have no pleasure in you" (verse 10). How solemn when the Lord has to say of those He loves, "I have no pleasure in you."

Has all this no voice for us? May not we, too, continue the outward service of the Lord — preaching, teaching, pastoring, etc. — and yet the true motive be lacking? The service outwardly correct, the motives inwardly corrupt? If we compare the church at, Ephesus (Rev. 2: 2) with the church at Thessalonica do we not see this exemplified? The church at Ephesus was busy in the service of the Lord, but the true hidden motive was lacking. The church at Thessalonica was marked by "works of faith," "labour of love," and "patience of hope." The church at Ephesus was also marked by "works," and "labour," and "patience," but "faith," and "love," and "hope" are lacking, and therefore the Lord has to say to this church, "Thou art fallen." We may well ask are "faith," and "love," and "hope" the springs of our service? — qualities which only the Lord can discern, and which are very precious in His sight. Or is the motive for service self in some form — self-exaltation, self-advancement, or the hope of gain?

4th. The service of the Lord became a weariness to the remnant (verse 13). Profession without practice, and service without devotedness, will lead to weariness in the things of the Lord, and what people are weary of they will end by despising. Thus the remnant not only said of the Lord's service, "Behold, what a weariness is it!" but they "puffed" at it (verse 13, New Translation). Alas! can we not see in our day this same weariness in the things of the Lord? Are there not many who were once active in the service of the Lord, but who have now grown weary? Possibly their practice fell below their preaching, then the preaching was continued when the devotedness was gone, and now at last they have grown weary. The hands hang down and the knees are feeble; the hands never lifted up in supplication, the knees never bent in prayer. They have grown weary — weary of prayer, weary of reading the Bible, weary of remembering the Lord, weary of preaching the gospel, and weary of hearing it, weary of the Lord's things, and weary of the Lord's people. And what we weary of we despise; little wonder, then, that they end by puffing at the Lord's things and the Lord's people. How deeply important to have Christ ever before us, the true motive for all service — to "consider Him," the Leader and Completer of faith, "that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds."

This, then, is the solemn picture portrayed by the prophet of the general condition into which the mass of the returned remnant had fallen. (1) High profession and low practice; (2) moral insensibility and spiritual blindness; (3) outwardly serving the Lord without devotedness to the Lord; and (4) weariness and contempt for the service of the Lord.

Does it not behove us to seriously challenge ourselves as to how far this is a true picture of our own condition?

2. The Condition of the Leaders.

We have already seen that God's last message to the returned remnant, before the coming of the Lord, concerned their moral and spiritual condition. We have also briefly reviewed the general charges brought against the mass of the remnant, revealing their low condition. But, beside these general charges against all, this last message contains particular charges against the priests, or leaders of the people. These charges are brought before us in the second chapter of the prophet Malachi.

Before briefly looking at these charges, we do well to pay attention to the solemn way in which the chapter opens — "If ye will not hear and if ye will not lay it to heart, to give glory unto My name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings."

When God speaks to His people as to their moral and spiritual state, the least they can do is to hear, and lay to heart, what God may have to say. People who refuse to hear, when God speaks, are indeed in a hopeless case, be they saints or sinners. Refusal to hear brings down the chastening hand of the Lord upon His people. Their blessings are withered up.

And may we not ask, How stands the case with God's people to-day? Have we not to confess that while the condition of God's people is low, yet the most solemn and ominous sign of decay is that, in spite of repeated warnings, and though the Lord's hand is upon His people in chastening, there seems little evidence that they "hear" and "lay it to heart"?

Have we given the prophets a hearing? Teachers who instruct our minds we are ready enough to follow, but the prophet who speaks to the conscience we neglect or reject. Professing Christians may "heap to themselves teachers, having itching ears," but they will "stone the prophets" who warn them of their sins. And if there is no "hearing" the prophet, there will be no "laying to heart" the message that he brings. On every hand we are face to face with the low condition of God's people. The divisions, the contentions, the bitterness amongst His people are manifest on all sides. And yet how little are they laid to heart; how little mourning before the Lord; how little confession to one another; how little do we lay to heart the sorrow and shame to ourselves, and the dishonour to the Lord. We seem a great deal more anxious to prove that we are right than to own that we are wrong.

And must we not recognise that, as a result, the Lord's hand is upon His people in chastening? Thus there is much preaching, and little blessing amongst sinners; much ministry, and little progress amongst saints. The blessing is very largely withheld.

Remembering the solemn warnings of these introductory verses, may we have grace to "hear" and "lay to heart" this last message to the leaders of Israel, and hear therein a voice that speaks to ourselves with no uncertain sound.

First the prophet presents a beautiful picture of the priesthood as established by God in the beginning. We can only get a true estimate of our condition in the end of a dispensation by comparing it with the condition at the beginning. Thus only shall we learn the extent of our departure from what is according to the mind of God.

In the beginning the priest was marked by (1) life, (2) peace, (3) the fear of the Lord, (4) the law of truth in his mouth, (5) iniquity not found in his lips, (6) a walk with God in peace and equity, and (7) blessing to others — turning them from iniquity and instructing them in knowledge. Such is the mind of the Lord for the one who is "the messenger of the Lord of hosts" in this dark world (verses 5-7).

In the light of this beautiful picture the prophet proceeds to unfold the then condition of those who professed to be "the messengers of the Lord," and in doing so he brings five distinct charges against them.

1st. They were wrong in their relations to the Lord. "Ye are departed out of the way," says the prophet (verse 8). In the beginning the priest "feared Me" and "walked with Me," said the Lord. But now they had departed out of the way of life and peace, with the solemn result that, instead of turning many from iniquity, they "caused many to stumble" and brought themselves into contempt in the eyes of the people (verses 8 and 9).

2nd. They were wrong in their relations with one another. "Why do we deal treacherously every man against his brother?" enquires the prophet. Can we not supply the answer? Because they were wrong in their relations with the Lord. As one has said, "Satan first divided men from God, and then one man from another." The prophet seeks to correct this evil by reminding them that they have one Father and one God. And in our own day it is only as we view the people of God as one, — children in one family of which God is the Father, and members of one body of which Christ is the Head, — that we shall be able to deal faithfully with one another. But alas! departure from the Lord has been followed by contention, strife, bitterness, and unfaithfulness with one another.

3rd. They were wrong in their relations with the world. "Judah hath dealt treacherously . . . and hath married the daughter of a strange god" (verse 11). From this point the charges become more general. It is no longer exclusively the priests that are addressed, but Judah is now included in the common charge of worldliness, showing itself by worldly alliances of the most intimate character. But while all are involved in this charge, it is connected with the failure of the priests. The order of these charges is solemn and instructive. First the leaders were wrong with the Lord — they departed out of the way. Then they dealt unfaithfully with one another. And lastly, while the shepherds were wrangling the sheep were wandering. The contentions of the leaders allowed the people of God to drift into the world and form unholy associations.

4th. They were wrong in their family relations. They are charged with dealing treacherously (or "unfaithfully") with their wives (verse 14). If we are wrong with God we shall be wrong in every other relationship. If we form unholy alliances with the world, it will not be long before we follow the unholy practices of the world in the most intimate relationships of life. In order to counteract this the prophet reminds them of the oneness of the marriage relationship, so that amongst His people there should be found "a godly seed." How deeply important this principle. If the children are to be holy, let the parents be holy.

5th. They were wrong in their dealings in discipline. They dealt treacherously against their wives, putting them away on trivial pretences. But, says the prophet, "the Lord, the God of Israel, saith that He hateth putting away" (verse 16). Amongst the remnant, however, it was far otherwise, for we read, "One covereth violence with his garment." Under the garb of maintaining order they acted with the greatest violence. While this passage is directly concerned with men wrongfully putting away their wives, the principle is capable of wider application. It may well be considered in connection with "putting away" an offender from amongst the company of God's people, and is a solemn warning against violently getting rid of a brother without adequate and scriptural grounds.

Amongst the remnant men put away their wives, not for sin, but to gratify their own selfish interests. And, alas! amongst the people of God have there not been many glaring instances when known godly persons have been put away, not for sin, but simply because the exigencies of a party demanded their exclusion?

In reading these solemn charges we cannot but be struck with the recurrence of the word "treacherously." It occurs in verses 10, 11, 14, 15, and 16. In each case it may be more correctly translated "unfaithfully." Having departed out of the way they were unfaithful in every circle. They were unfaithful every man with his brother; they were unfaithful in relation to the world; they were unfaithful in the domestic circle; and they were unfaithful in their discipline.

What a solemn picture does this last message present of the remnant of God's people, who outwardly occupied a right position and who outwardly were carrying on the Lord's service. And if we are at all intelligent in the things of God, it is only too easy to see amongst the people of God today the counterpart of this remnant. Amongst those to whom much light has been given, is it not true there has been a grave departure "out of the way," and that, too, on the part of many of the leaders? Departure from God has been followed by dissension amongst leaders — unfaithfulness to one another. Jealousy, envy, strife, evil speaking have too often marked leaders in their attitude to one another. This again has been the occasion of many turning aside to the world, and unholy alliances with the world have led to the unholy practices of the world intruding into the family life of God's people. And if we have been wrong in our own homes, little wonder that we have been unable to govern in the house of God. "If a man know not how to rule his own house, how shall he take care of the Church of God?" (1 Tim. 3: 5).

Is there not enough in these charges to bring us to our knees in humiliation, confession, and supplication? May we hear therein the voice of God speaking to our consciences, and may we lay this last message to heart.

3. The Door of Repentance.

We have already seen how solemnly the prophet lays bare the low moral condition of the remnant — a condition which brings down the chastening hand of the Lord and cries aloud for judgment.

Accordingly, in Malachi 3, the remnant are warned of the coming of the Lord in judgment (verses 1-5). Wearied by the confusion which their own folly had wrought, they cry out "Where is the God of judgment?" (Mal. 2: 17). And they receive the immediate reply, "Behold, I will send My messenger, and he shall prepare the way before Me: and the Lord whom ye seek shall suddenly come to His temple." "But," the prophet asks, "who may abide the day of His coming? and who shall stand when He appeareth?" And the Lord Himself adds, "I will come near to you to judgment"; and when the Lord comes He will be a swift witness against evil and evil doers.

Thus the remnant are not only charged with their low condition, but warned as to the judgment it entails. God, however, is not only a God of judgment, He is also a God of mercy, and hence it is ever His way to grant grace for repentance before the judgment falls. Again, all God's dealings, whether in judgment or mercy, are founded upon the immutability of His nature. For this reason we have the formal declaration of the unchanging character of God before the call to repentance. "I am the Lord," we read, "I change not therefore ye sons of Jacob are not consumed" (verse 6). God does not change in holiness, and therefore He must chasten His people when they sin. Neither does God change in His purposes of grace and blessing, and therefore His people are not consumed.

Having thus sounded the note of warning, God next, in accordance with His unchanging principles of acting, calls His people to repentance. "Return unto Me, and I will return unto you, saith the Lord of hosts" (verse 7). Furthermore the Lord encourages them to return, by unfolding the blessings that will follow repentance. (1) They themselves would be enriched; the windows of heaven would be opened, and blessing, beyond their capacity to retain, would be poured upon them. (2) They would become a witness to the Lord before the world, "All nations shall call you blessed" (verses 7-12).

In addition to calling to repentance the Lord also shows the way. It is well to face our low condition, to confess it before the Lord; but occupation with our own evil will not in itself lead to recovery. It is not the badness of man but the goodness of God that leads to repentance (Rom. 2: 4).

This way of recovery lies, we believe, in the appreciation of all that God is for His people as presented, in a threefold way, in the opening chapter of the prophecy: —

1st. The sovereign love of the Lord (Mal. 1: 2).

2nd. The settled purpose of the Lord (Mal. 1: 5 and 2).

3rd. The mighty power of the Lord (Mal. 1: 14).

Let us look briefly at these three great truths.

(1) The sovereign love of the Lord.

The prophecy opens with the sublime statement, "I have loved you, saith the Lord." This great statement is rich with instruction.

1st. It assures us that whatever the condition of God's people, His love towards them does not alter. Israel may depart from the Lord, may fall into idolatry, may go into captivity, may be restored and again fall into a low moral condition, but, says Jehovah through the prophet Jeremiah, "I have loved thee with an everlasting love" (Jer. 31: 3). So, too, disciples may fail, may forsake the Lord, may even deny the Lord, but, "having loved His own which were in the world, He loved them unto the end" (John 13: 1).

2nd. However solemnly the Lord may have to speak to us as to our moral condition, and however severely He may have to deal with us because of it, behind His rebukes and His chastenings there is love. The hand that smites is moved by a heart that loves.

3rd. The love of the Lord is the true measure of all failure. We can only truly gauge the depth of failure when we measure it by the height of His love. This is true, whether it be the failure of Israel or the failure of the Church; whether it be individual backsliding or general breakdown. I can only estimate my personal failure when viewed in the light of the personal love of the One "who loved me, and gave Himself for me." How black, too, the Church's history, how great its ruin, when viewed in the light of the great truth that Christ "loved the Church, and gave Himself for it." How contemptible our divisions, our contentions, our bitterness to one another, seeking to put one another in the wrong to exalt ourselves, misconstruing one another's actions, misinterpreting one another's words, and seeking to impute evil to one another, after hearing the touching words of the Lord, "I have loved you, that ye also love one another" (John 13: 34). What appalling littleness our words and actions often betray when we remember that "Christ also hath loved us, and hath given Himself for us" (Eph. 5: 2).

4th. The love of the Lord is not only the measure of our failure, it is also the way of recovery from it. Was it not a look of love that recovered Peter? Peter denies the Lord with oaths and cursing, and the "Lord turned and looked upon Peter." A look, may we not say, of infinite love. Peter discovered by that look that his denial of the Lord had not altered the Lord's love to him. And Peter went out and wept bitterly. Love broke him down. Our sins broke His heart, but His love breaks our hearts. How did Joseph dispel the lingering doubts in his erring brethren, who had treated him so shamefully? We read "he comforted them and spake to their hearts" (Gen. 50: 21, margin). He confirmed his love to them. And how will Jehovah at last restore his backsliding people? We read in Hosea these touching words of the Lord: "I will allure her, and bring her into the wilderness and speak to her heart" (Hosea 2: 14, New Translation). In wilderness circumstances God speaks to her heart, opens to her a door of hope, and there, when love has done its work, once again she sings as in the day when she came up out of the land of Egypt. And may we not say, in these sorrowful days, the Lord is dealing with His people after the same manner? How many mourn the loss of some loved one, whose face they will see no more down here. The wife mourns her husband, the children their father, the mother her son. Thus for many a heart the Lord has turned the world into a wilderness. He has allured us into the wilderness, but, in so doing, He has allured us to Himself, that, in the midst of our tears, He might speak to our hearts, and, as He tells us of His love, bind up our wounds and enable us to sing —

With mercy and with judgment

My web of time He wove,

And aye the dews of sorrow

Were lustred with His love.

In the light of this great love may we judge our low condition, and, by its constraining power, may we henceforth live not unto ourselves, but unto Him who died for us and rose again.

(2) The unchanging purpose of the Lord.

The Lord not only reminds His people of His love, but He would fain recover them by unfolding the purposes of His love. This leads us to the second great truth unfolded by the prophet. We read "The Lord will be magnified from the border of Israel" (verse 5); and again, "From the rising of the sun to the going down of the same My name shall be great among the Gentiles; and in every place incense shall be offered unto My name, and a pure offering; for My name shall be great among the heathen, saith the Lord of hosts" (verse 11). To the declaration of the Lord's love the remnant retort, "Wherein hast Thou loved us?" And the Lord meets this spiritual blindness by giving proof of His love. They are taken back to the past and reminded of the sovereign love that chose their father Jacob, and they are led on to the future and shown that love has purposed to make Israel the centre of blessing on the earth. "The Lord will be magnified," but it will be from the "border of Israel." And the accomplishment of this great purpose will make manifest the love of Jehovah. In the prophet's day they professed they could not see His love. They said, "Wherein hast Thou loved us?" But the Lord replies there is a day coming when you will see, "Your eyes shall see, and ye shall say, The Lord will be magnified beyond the border of Israel." Edom may seek to oppose, but all in vain; Edom will be called "the border of wickedness," but "the Lord will be magnified from the border of Israel."

And are we tempted in our day, by reason of the roughness of the way, to call in question the Lord's love, and again say, "Wherein hast Thou loved us?" Then let us remind our souls once again of the Father's sovereign love that chose us in Christ before the foundation of the world, and of His settled purpose to get glory to Himself in the Church by Christ Jesus throughout the ages of ages. Let not the passing sorrows of time for one moment dim our vision of the love that chose us before time was, and shall bless us eternally when time shall cease to be.

The power of Satan, and the intrusion of the flesh and the world, ruined the testimony of God's ancient people, just as they have ruined the testimony of God's people to-day. Nevertheless in the end God's purposes will prevail, whether for the earthly or the heavenly people, and the glorious result will be that "the Lord will be magnified" and His name "shall be great" (verses 5 and 11). We shall be blessed, but He will be magnified. And just as His name will be great among the heathen on earth, so His name will be great among the hosts in heaven. For we read, "His name shall be in their foreheads." Our names may be written in heaven, but only one Name is seen in heaven.

(3) The mighty tower of the Lord.

What love has purposed power will perform, and so the prophet brings before us the mighty power of the Lord. "I am a great King, saith the Lord of hosts, and My name is to be revered among the heathen" (verse 14). The Lord is great in majesty and great in power. He has at His disposal unnumbered hosts. The chapter opens with the touching announcement, "I have loved you, saith the Lord," and it closes with the sublime statement, "I am a great King, saith the Lord of hosts." Love and power combine to carry out God's purposes.

How solemn the state of the remnant when viewed in the light of the Lord's love for His people, the Lord's purpose to exalt His name and bless His people, and the Lord's power on behalf of His people. So low is their condition that they cannot discern His love, they profane His name, and treat with contempt the One who is "a great King" and "the Lord of hosts."

And does not the low condition of God's people to-day stand fully exposed, when viewed in the light of the sovereign love that has chosen them, the high destiny that awaits them, and the exceeding greatness of the power towards them? Does it not behove us to return again to the Lord, and in His presence review our moral and spiritual condition in the light of these great truths, to review the manner of our lives — the inner life and the outer life — the things that hold our affections and engross our thoughts, the words we utter and the spirit in which we utter them, the things we do as well as the motive for doing them? And as we thus make search in the light of His love, and purpose, and power, we shall have to confess that much in our lives looks very poor and mean.

Let us not, however, be discouraged. That by which we measure our failure becomes the means of recovery for those who are exercised thereby. As we dwell upon the love that chose us, the glorious destiny that awaits us, and the mighty power that works in us, we shall be delivered from all that we are and rejoice in all that He is.

4. The Approved of the Lord.

We have seen that in this last message the Lord has a controversy with the people and their leaders, in regard to their low moral and spiritual condition. Further, we have seen that the Lord opens to them a door of repentance, with the promise of immediate blessing if they avail themselves of His way of recovery.

The prophecy, however, clearly shows that for the mass of the people there was no hope of recovery. They were morally insensible and spiritually blind. Satisfied with a correct position and the outward performance of religious observances, they were utterly insensible to their low condition, and spiritually blind to all that the Lord was for them. If God reminds them of His love, they say, "Wherein hast Thou loved us?" (Mal. 1: 2). If He rebukes them for despising His name, they say, "Wherein have we despised it?" (Mal. 1: 6). If He reproaches them with offering polluted bread, they say, "Wherein have we polluted Thee?" (Mal. 1: 7). If they are accused of having wearied the Lord, they say, "Wherein have we wearied Him?" (Mal. 2: 17). If God charges them with robbery, they say, "Wherein have we robbed Thee?" (Mal. 3: 8). If He says, "Your words have been stout against Me," they say, "What have we spoken so much against Thee?" (Mal. 3: 13). If He beseeches them to return to Him, they say, "Wherein shall we return?" (Mal. 3: 7).

A low condition is serious, but the refusal to acknowledge it makes the condition utterly hopeless. This was the terrible case of the remnant in Malachi's day. Alas! is it otherwise with the people of God to-day? We cannot suffer those who warn us; as ever, we stone the prophets. How impatient we are with the slightest suggestion that anything may be wrong. As one has said, "The pride of the human heart dislikes to be told of sin; it dislikes still more to own it." How quick we are to condemn others; how slow we are to condemn ourselves. Herein lies the utter hopelessness of any general or corporate recovery today. Satisfied with a correct position, and the outward and orderly observance of religious life, there is the refusal to own that we have done wrong, or that we are wrong. Hence there is no general restoration, no recovery, no healing.

But if there is no recovery for the mass, there is every encouragement for the individual. In the history of God's people the most devoted men of God are found in the darkest days. Samuel "ministered unto the Lord" in the days when the priesthood was defiled, the sacrifice abhorred, and the lamp of God going out. It was not in the palmy days of King Solomon, but in the apostate days of King Ahab, that Elijah bears his bright witness for God. So in the days of Malachi there were those who, amidst the prevailing gloom, were not only outwardly correct, but morally suited to the Lord. They met with the Lord's approval and commendation as a little remnant within a remnant.

The characteristic marks of this little remnant are of a moral order. It is not their outward position, however correct, or their outward service, however zealous, which gains the Lord's approval. It is their moral condition which He approves, and which makes them precious in His sight. It is not, surely, that the Lord makes light of a right position, or of service to Himself, but in the last stage of His people's history, when outward testimony is ruined, what the Lord does look for, above all else, is a moral condition suited to Himself.

The first distinguishing mark of this remnant is that "they feared the Lord" (Mal. 3: 16). This is in striking contrast to the religious mass by which they were surrounded, who, while making a high religious profession, showed only too clearly by their low practice that they had cast off the fear of the Lord. The Lord details many grievous sins that call for judgment, but they are all summed up in this great sin, the people "fear not Me, saith the Lord of hosts" (Mal. 3: 5). Looking upon the mass, the Lord has to say, "Where is My fear?" (Mal. 1: 6); looking upon this godly remnant, He delights to own that they "feared the Lord" (Mal. 3: 16). The man who fears the Lord is governed by the Lord and not by man. He obeys the Lord rather than men. He refers everything to the Lord, and has the Lord before him in all his ways. He allows no man, whatever his position and gift, to come between himself and the Lord. In a word, he gives the Lord His right and supreme place, and this is very precious in the sight of the Lord.

The second mark is they "spake often one to another." This is fellowship; but not simply the fellowship of a right position, but rather the fellowship of a right moral condition. It was the fellowship of those who "feared the Lord." The prevailing dishonour to the Lord, and the low moral condition of those by whom they were surrounded, drove them together; on the other hand the soul exercises, and their common fear of the Lord, drew them together in a holy, happy fellowship.

In these last days is it not a fellowship of this character that has such value in the eyes of the Lord? Not a fellowship which begins and ends with a correct ecclesiastical position; not an organised fellowship to conduct an evangelical campaign, or to carry out some great missionary enterprise: not a fellowship for the assertion of some great truth, or to raise some fresh testimony; not a fellowship which the world around can recognise, but rather a quiet, hidden fellowship expressed by the happy interchange of thought between souls drawn together by their common links in the Lord.

The third mark is they "thought upon His name." They did not seek to magnify their own names, but they sought to maintain the honour of His name. While those around despised the name of the Lord, these godly souls were very jealous for His name.

Such were the characteristics of those who, in a day of ruin, had the Lord's gracious approval. There was nothing in them that created any stir in the world of their day; they were not marked by any great gift that gave them a prominent place before men; they were not remarkable for any great works of charity that would have earned the world's applause. They possessed neither striking powers of intellect nor miraculous gifts that would have exalted them amongst their fellows. They had no clearly defined organisation, that would have secured for them a place among the parties and systems of men. Indeed, there was an entire absence of those qualities which are highly esteemed among men, but they possessed those moral traits which, in the sight of the Lord, are of great value. And the Lord was not slow to express His appreciation of those who, in the midst of the prevailing corruption, feared Him and thought upon His name.

First the Lord "hearkened," or, according to a better translation, "The Lord observed it." Unnoticed by the mass around, or if noticed only to be despised, they were not too insignificant to attract the notice of the Lord. He "observed" them, and His eye could rest upon them with delight. The God-fearing walk of this little remnant was of great value in His sight.

Second, the Lord "heard." Not only He observed with delight their godly walk and ways, but, as they held holy intercourse with one another, He was a delighted listener.

Third, "A book of remembrance was written before Him for them that feared the Lord, and thought upon His name." They feared the Lord, and the Lord remembered them. They thought upon His name, and He will not forget their names. But it was "before Him" the book was written, not before the world. A God-fearing walk, godly intercourse, godly jealousy for the Lord's name, these are not the traits that will inscribe a man's name on the roll of this world's worthies, it has only a short memory for such. It is to the heart of the Lord that they are dear, He treasures their memory, and inscribes their names in His book of remembrance.

Fourth, "They shall be Mine, saith the Lord of hosts, in that day when I make up My jewels." Not only did they experience the Lord's secret approval in a day of ruin, but they will be honoured with His public recognition in the day of glory. In a day of ruin they were indeed precious in His sight — His jewels, though not as yet "made up." In the coming day they will be jewels displayed in a glorious setting. "It doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him, for we shall see Him as He is."

Fifth, "I will spare them, as a man spareth his own son that serveth him." Judgment was about to deal with evil and evil doers, however great their religious profession. This little remnant has the assurance that they will be spared. In the midst of those who professed to be in a special place of nearness to the Lord, and to be serving Him correctly, they had a place truly near to the heart of the Lord, and their service was really acceptable to Him. And so the Lord says, "I will spare them, as a man spareth his own son that serveth him." Then will be made manifest the difference between him that serveth God and him that serveth Him not.

Thus while this last message proclaims, in no uncertain terms, the low condition of the mass of God's professing people, it as clearly distinguishes individuals marked by moral traits, to whom it brings a message of recognition, of comfort, and of encouragement. Further, not only have they the consciousness of the Lord's approval as a present thing, to sustain their faith and cheer them on the way, but they have the coming of the Lord as their immediate hope, and as their only hope.

They had no expectation that evil would decrease, or the wicked grow less, or the world grow better, until the coming of the Lord "dealt with the proud and all that do wickedly" (Mal. 4: 1).

They looked for no great revival, or general "healing" among God's people until "the Sun of Righteousness arise with healing in His wings" (Mal. 4: 2).

They looked for no fresh message from God, nor any further accession of light to relieve the deepening gloom, until the Lord should come, and, as the Sun of Righteousness, dispel the clouds of darkness.

They looked for no revival of miraculous power, nor further public intervention of God on behalf of His people, until the Lord should intervene in His almighty power, enabling them to tread down their enemies under foot (Mal. 4: 3).

Surrounded on every hand by a great mass of religious profession boasting in its outwardly correct position, and its orderly round of religious ordinances, and yet withal morally insensible and spiritually blind, these godly individuals, weak, despised, and almost unknown by the world, midst scorn and shame it may be, pursued their lowly and separated path, walking in the fear of the Lord, jealous of the name of the Lord, and waiting for the coming of the Lord.

And if we are to get any profit from this last message to God's ancient people, must we not read it as a last message to ourselves? As stated in the beginning of this meditation, the conditions that prevail in Christendom, and amongst the people of God, in these last solemn days, on the eve of the coming of the Lord, are strangely like the conditions that prevailed in Malachi's day.

Are we not, again, surrounded by a great religious profession? Are there not those who say they are rich and increased with goods and have need of nothing, and yet are morally insensible to their own low condition, and spiritually blind to all that the Lord has for them to meet their deep, deep need? In the midst of this religious profession does not the Lord once again distinguish a few who have His approval, and whose characteristics give them a striking likeness to the godly of Malachi's day? Concerning them the Lord can say, "Thou hast a little strength, and hast kept My word, and hast not denied My name" (Rev. 3: 8). As with the Malachi few, it is not correct outward position, or any great "works" or witness before the world, but rather moral traits which gain for them the approval of the Lord. In a coming day they, too, like their Malachi prototypes, will be displayed in power and glory, and all the world will know that the Lord has loved them. And just as the Malachi remnant will be spared from the coming judgment, so will the Philadelphians be kept from the hour of trial which shall come upon all the world, to try them that dwell upon the earth. Moreover, as the coming of the Lord was the only hope of the godly to whom Malachi prophesied, so the coming of the Lord is the only hope set before the Philadelphians. "Behold," says the Lord, "I come quickly: hold that fast which thou hast, that no one take thy crown."

In conclusion, may we not say that in these last closing days — these solemn days, these dark and apostate days — God's last message to His people addresses the conscience and appeals to the heart? It is no longer a message conveying fresh light to the understanding — the light has been given, the truth has been recovered. But the serious question is now raised, "How have we answered to the light; what is our moral condition?" May our consciences be laid bare in the light of this last message. In the presence of God may we so judge ourselves that we may be found amongst those of whom the Lord can say, "Thou hast a little strength, and hast kept My word, and hast not denied My name." Thus indeed shall we truly be looking for the Lord, and as He says, "Surely I come quickly," we shall be able to reply, "Even so, come, Lord Jesus."