Psalms 24–26

Psalm xxiv. closes the whole series which speaks of the association of Christ with the excellent — the saints that are in the earth. We have in it, Christ in the path of life with the saints; Christ in the path of righteousness in the midst of an evil world; Christ suffering, the centre of all Israel’s history, and the object of Jehovah’s interest when identified with Israel; Christ suffering as witness to the truth, object of the remnant’s thoughts and affections; Christ suffering as forsaken of God; Christ taking personally the path in which the sheep had to walk, and so unfolding to them the care of Jehovah, though Himself the true shepherd; (compare John x.;) and Christ, when all own Jacob and the God of Jacob, entering into the temple as the triumphant Jehovah, the Lord of Hosts. Though the blessed One be largely a pattern for us in much of this, yet the true effect on the piety of the heart is wrought in seeing Himself truly man, treading the path before our eyes, and engaging every affection of the soul in the contemplation of it.

In what follows, we have again the thoughts and feeling’s of the remnant in their sorrows, in connexion with this place of Christ: but we shall find large instruction for our hearts in a path which is always one of sorrow, and essentially the same as long as evil reigns. In looking hack to the psalms which we have studied, there is, I think, progress in their character. Thus in the first psalms — from iii. to vii. we have the general principles and condition, showing that righteousness does not yet reign by judgment. This is founded on the great foundations of Psalms i. and ii. The righteous man in the midst of the wicked; judgment yet to come; and the counsels of God as to Messiah announced but not yet fulfilled in viii. In Psalms ix. and x. the circumstances of the land and the Jews in the last days; and. then, xi. — xv. the relationships, judgment, and principles of the remnant looking towards Jehovah in this state of things; xvi. — xxiv. having given (he whole position of Christ in respect if Israel, introducing Him amongst them, and showing the result, we have now much more of the experimental exercises of the saints in that day. This we have now to ((insider. These could not be but founded on the intervention and sacrifice of Christ. It is not meant thereby that they are clear as to this, or that the expressions of the psalms suppose it, or suit a soul which is in liberty. But such exercises could not have place without that intervention and sacrifice, ami the Holy Spirit, in the remnant, and in every soul, works in virtue of them, and with a view to their full recognition.

In Psalm xxv. we have, for the first time, the definite confession of sin. This, with xxvi., the declaration and consciousness of integrity of heart, form the subjective basis of all their experiences: the two following- the objective. Jehovah, light and salvation, and present distress, through the pressure of the wicked, still here with confidence of heart in Jehovah. But the more we study the Psalms, the more we shall see that they apply properly to the Jews, and that almost universally; referring to the godly, righteous man of the remnant, animated according to his position, whose thoughts are furnished by the Spirit of Christ speaking in the prophet. Many parts of them can be applied to Christ Himself, when all cannot. But this shows what I have already remarked, that the possibility of referring passages to Christ does not make them exclusively prophecies of Him, nor prove that all the Psalm applies to Him; and, further, the real danger of taking the Psalms as the expression of Christian piety. They are not so. Often they furnish blessed instruction on confidence in God; but he who would take the form of his piety from the Psalms, as a whole, would falsify Christianity. Having said this, I turn to details. The soul is lifted up to Jehovah in its difficulties — the true secret of overcoming them, and having peace in the midst of them. The true heart has no other refuge. Another distracts it from this. It says, my God, in them — it can now, through Christ, and trust in God; and looks not to be ashamed, nor its enemies triumph over it. This in difficulties is the first desire of faith. But it cannot confine itself when real to self. It is linked up by grace with

God’s goodness, felt in this very hope; but then with all those who wait on Jehovah. It desires that the wicked — causeless transgressors, i.e., those who love iniquity, not who fall in it, may be ashamed. This, as a general principle, is no way unchristian. The Christian cannot desire that an individual enemy come under judgment; but he does desire that evil be set aside, and that the adversaries of good be made ashamed: he loves and desires righteousness, and that the oppressor of righteousness, and of the lowly, and meek, and just, be put down, and put to shame. In his own case he can desire it as to result, without wishing evil to the individual. His trust in Jehovah prevents his taking the smallest step for the injury of his enemy; but he refers his case to the Lord, and leaves it in His hands, looking for His deliverance.

I Jut there is another characteristic of the saint whose heart is turned towards the Lord in repentance. He seeks Jehovah’s ways, His paths — to be led in His truth and taught. Remark this very definite character of good in the upright soul. It is not simply a right way, but the Lord’s way he seeks. His spirit is returned to the Lord, thinks of Him, estimates His character, is conscious of owing allegiance and service to Him, belonging to Him, and that all does, and delights in and seeks only His way. But tins psalm presents a returning man, (the Jew,) not one first converted. Israel (and so the saint) does remember ami recall, but looks to Jehovah’s remembering his faults no more, and according to His mercy

to remember himself, to remember him in that way; for He knew Jehovah to be merciful, and it was for the glory of His own name, he could ask it for His goodness’ sake. This shows, not known pardon, but the confiding of grace. This is not a purged conscience, yet it flows from the answer of God. But it is an acceptable way of approaching God. So the poor woman that was a sinner in the gospel. She came thus, she went away in peace. But there is a faithfulness of the Lord to His own goodness — His own character, which is above evil, which (a ransom being found which maintains righteousness) makes Him act for the true blessing of the sinner thus looking to Him. As it is said even of Joseph, “He was a just man, and not willing to make her a public example.” No doubt other motives come in with man; still, as far as he has to act like God, this principle comes in. Good and upright is the Lord. Good to us, He loves uprightness, loves to see it, and so will teach it in grace to those wandered from it. It is sweet to one that has wandered to count on this. Remark, it is not here His way. That was the expression of the state of the saint’s heart — this the revelation of (or, rather, the confidence of) the saint in what was in Jehovah’s. What the way was not exactly the question — of course a good one; but He would teach them in it. His active love would be occupied with them for good. Yet the character of the way is not left out when the true character of the renewed saint is brought in. The meek will He guide in judgment, in the path which expresses God’s mind. The meek will He teach His way.

But there is progress in other respects in this psalm. It divides itself into three parts, 1 — 7, 8 — 14, 15 — 22. In the first part, the oppressed and tried soul judging- its past sins, but trusting- God and looking to Him, pleads with God in respect of its wants and difficulties, in presence of the power of evil. In the second part, this reference to God has led the soul to speak about Him, dwelling on and declaring what He is in His ways. In the third, the soul looks personally to the Lord, as assured of His interest in it, and calls down the eye of God on itself and on its enemies and circumstances, looking for forgiveness in that, but confiding in conscious integrity; and, finally, applies its request to all Israel. But there is also progress in detail, as to the condition of the soul in speaking of God. First, His goodness and uprightness lead Ilim to teach sinners uprightness hi heart. They had wandered in their own ways; how terribly are God’s forgotten. But the good and gracious Lord will not leave them unguided; their state draws (inf His compassion. He loves the right way, nor can He bless elsewhere. He teaches sinners in the way. But the effect of acknowledging sin and knowing the goodness of God, is meekness, subduedness of spirit, and lowliness; the absence of haughtiness, of self, of what the heathens considered the spring of virtue. In this state God guides in judgment and teaches His way. Not only (lie way is taught to one who had wandered far from it; but where there is lowliness and submission to Q-od, He guides in (he intelligence of His wavs, in their own spirit and mind. They are formed by Mis instructions to judge of what God’s own way is. This is an internal and moral conformity which applies itself to discern and judge circumstances. And this moral conformity and discernment is very precious. But verse 12 goes further. We have one fearing God, walking in the consciousness of His presence, and responsibility to Him, referring hi heart to Him as subject to Him. Here is not merely moral discernment, but knowledge of the chosen way of God. The man who is guided in judgment will know what is right and do it, and avoid what is wrong, but the man of Issachar had understanding of the times. There was a way God chose in the midst of prevalent evil, and he who feared Jehovah, should be taught in this way. He would find the path which issued in full blessing. This is a great privilege, and of which no surrounding darkness or confusion can deprive us. It is the way Jehovah chooses in the midst of it — a special covenant way for those who fear Him. So surely there is for the Christian in the confusion in which the Church of God is. This is shown with additional evidence in the words which follow. The secret of Jehovah, for He has a secret for the ears of those who hear, is with them that fear Him — His friends to whom He makes known His mind. It is wonderful that Mary knew more of it than Martha. She could anoint Him beforehand for His burial, had the Lord’s mind in the scene which was before. His word is always a guard against false pretences to this, but it remains ever true, that the secret of the Lord is with them that fear Him. And however all seems to run against His sure promise, they see the result and progress towards it by faith, and will see it in full accomplishment further on when

His ways are accomplished. This is a great blessing’ and gives a tranquility, a calm, in the path, which nothing else does. One has the Lord’s mind in it. This closes the second part. In traversing the evil, the trust of the soul is in the Lord, and His faithful love. “Mine eyes are ever to the Lord, he shall pluck my feet out of the net.” This is the secret of all — the Lord. One looks out of all the evil and trusts in Ilim who is above it all. Knowledge of the Lord’s secret is not insensibility to present evil, even as it affects self; nor coldness as to the Lord’s interest in ourselves, not only in righteousness, (though lie be ever righteous,) but in ourselves. The secret of the Lord, through His fear, tends to give this intimacy and confidence. Turn thou unto me, and have mercy upon me, for I am afflicted and desolate. There is a truth of heart with the Lord. But this supposes integrity, and such is found here; and such in Christ is found in the true of heart, though they confess themselves in themselves the chief of sinners, and in their flesh no good thing-. The heart can present all the hostility of its enemies to God, and leave that also with Him. It looks to be not ashamed, for it has put its trust in Him. Christ only had to go through the contrary for us, the upright soul never will. But the heart, though having this intimacy with, ami confidence in, Cod, does not forget His people — Israel, then; for us, the Church. The heart is there and, if it is intimate with God, must be. I have entered somewhat into the detail of moral feelings exhibited in the psalm, but it must be held in mind that all are founded on the presence in the heart of a deep consciousness of what Jehovah was for it, that the thought of Jehovah predominated, and is the source of all that is felt.

In Psalm xxvi. it is, as already remarked, the consciousness of integrity rather than the confession of sins, but here, also, all refers to Jehovah, and draws from what Jehovah is, and the attachment of the soul to Him, the principle of separation from evil doers, and final joy in His congregation when there shall be full deliverance from them. The spirit of the psahn is that integrity which has kept the soul by its own affections, and its attachment to Jehovah, and trust in Jehovah in presence of the power of evil (and for the time, as between them and the saints, evildoers are always the most powerful, because they can act according to their will without restraint or conscience,) apart from evildoers; and the conscience in presence of Jehovah looks to God’s not gathering it with sinners, when He comes in in power, and on this it counts in faith. It is the expression of the path and desire of integrity in presence of evil.