Practical Reflections on the Psalms

My purpose in this series of papers is not to interpret the Psalms, but to draw from them some portion of the spiritual instruction and edification they afford our souls. The interpretation has been sought to be given elsewhere. The Psalms afford us special light on the government of God and the sympathies of the Spirit of Christ with His people. This, in the first instance, has the Jews for its object and centre of display. Still, in making allowance for the difference of their state and ours, and of the relationship of a people with Jehovah and children with a Father, God’s ways in government apply to us Christians also. If it is not the highest ground on which a Christian is viewed, for that is heavenly, it is a most important and interesting one, and brings out all the tenderest displays of divine care, the care of Him who counts the very hairs of our head, and the seriousness and vigilance required in walking before God, who never swerves from His holy ways, who is not mocked, nor withdraws His eyes from the righteous, though all be the mil) istration of His grace for perfecting us according to these ways before Him. Of this application of the government of God to the Christian’s ways, the

Epistles of Peter are more especially the witness. See, for example, 1 Peter i. 17; iii. 10 — 15, and the spirit and tenor of the whole Epistle. This government in the 2nd Ep. is carried on to the consummation of all things. The first is more the government of the righteous, the second the judgment of the wicked, though that judgment, as closing the power of evil and the deliverance of the just, be alluded to in the first also. He was the apostle of the circumcision, and this subject came specially under his eye in teaching.

Psalm i. This government in the earth is plainly pointed out in the first Psalm and the character of those whom that government blesses. He it is who keeps separate from the wicked in his way, and delights in the law of Jehovah and meditates on it. Submission to the Christ, as the depositary of this government in God’s counsels at the close of this time of trial, is the subject of the second. Only a few words on the first of these two Psalms, which lay the basis of all the rest. The counsel of the ungodly, the way of sinners, and the seat of the scornful are avoided. While here connected with human responsibility in walk, yet it is being kept from the evil. I do not desire to spin out the force of the words, but a few remarks may be made on these words. The ungodly have plans, counsels of their own will, their own way of viewing things and arrangements to obtain their purpose. There the just is not found. The sinner has a path in which he walks, pleasing himself there: the just does not walk with him. The scornful are at ease, despising God.

THE rSALMS. — PSALM II., III. 11

There the just will not sit. Judgment will come and such will not be allowed to stand in the congregation of the just then brought to rest by the glory of God.

Psalm ii. This Psalm announces the establishment of Christ’s earthly triumph and royalty in Zion, when the heathen shall be given Him for an inheritance. This La not fulfilled. The Government of God does qoI secure the good from suffering as it will then, but turns suffering to spiritual blessing and restrains the remainder of wrath, giving a glorious reward for our little sorrows. But for us a Father’s name is revealed in them. We call on the Father who, without respect of persons, judges according to every man’s work, and we pass the time of our sojourning here in fear, knowing that we are redeemed. Here kings are called on to siilniiit before the coming judgment of the earth. But this is not yet executed, and Ave have to learn our own lesson in patience. This the Psalms will teach us.

Psalm hi. Let us see the lessons of the first Psalms which follow. Troublers are multiplied, but the first thought of faith is “Lord.” There the spirit is at home and looks at troublers from thence. Jehovah is thus trusted. When ‘Lord” comes in the heart before those that trouble me, all is well. Our spirit sees Him concerned ill matters and is at peace, lie is a glory, shield, and lifter up. Another point is, it is not a lazy, listless view of evil and good, nor listless confidence. Desire and dependence are active, the links of the soul with Jehovah. I cru d and He heard. That is certain. That is the confidence that if we ask anything according to His will He hears, and if He hears, Ave have the petition. We do not desire, if sincere, to have anythingnot according to His will; but it is an immense thing, in the midst of trial and difficulty, to be sure of God’s hearing, and God’s arm, in what is according to His will. Hence rest and peace. I laid me down and slept: I awaked: for the Lord sustained me. How emphatic and simple! Is it so with you reader? Does all trouble find your heart resting on God as your Father that, when it is multiplied, it leaves your spirit at rest, your sleep sweet, lyingdown sleeping and rising as if all was peace around you because you know God is and disposes of all things? Is He thus between you and your troubles and troublers? And if He is, what can reach you? The thousands of enemies make no difference if God is there. The Assyrian is gone before he can arise to trouble or execute the threats, which, after all, betray his conscious fear. We are foolish as to difficulties and trials, measuring them by our strength instead of God’s, who is for us if we are His. What matter that the cities of Canaan were walled up to heaven, if the walls fell at the blast of a ram’s horn? Could Peter have walked on a smooth sea better than on a rough one? Our wisdom is to know that we can do nothing without Jesus — with Him, everything that is according to His will. The secret of peace is to be occupied with Him for His own sake, and we shall find peace in Him and through Him, and be more than conquerors when trouble comes, not that we shall be insensible to trial, but find Him and His tender care with us when trouble comes.

Keep reading