Psalm 44

Psalm xliv. We have certainly in this book of the psalms moral exercises more deeply and fully developed. The soid has to do with God; but the application is not the easier to the christian state, for this simple reason, the exercises flowing from relationship under trial are not the theme of this book, but exercises of soul with God, when the enjoyment of known relationship is lost. ITence, while in the former part, in order to apply it to the christian, it was only needed to apprehend the change of relationship from Jehovah to Father; having in Christianity a relationship founded on the destruction of all in flesh; one in that relationship has passed beyond the whole position in this book. The state of the christian reveals, and is known in, the exercise of a heavenly one. Hence the proper state of the christian is found less here even than in the first book. But the relationship of an exercised soul with God, on the other hand, comes out into relief. In this psalm the faithful one recognises that through divine favour and power alone they had enjoyed the blessings of which they were, now deprived, the signs of God’s favour. The direct government of God is owned, “Thou art my king, 0 God,” in the language of Israel, but always true, though the authority now, without being less absolute, is infinitely sweeter. He is our Lord by

PG PEAOTICAL REFLECTIONS ON

redemption. We do not deny the Lord that bought us. This was still the ‘faithful one’s trust. In Elohim he made his boast, and praised His name for ever; but they were given up, and their enemies had the upper baud; yet they held fast, and did not forget God, nor were unfaithful to the Covenant. Two great principles, faithfulness to the will and authority of God, whatever disaster and seeming desertion there may be, and looking- for no other help than God Himself, who seems to have deserted the faithful, are here in play. This puts integrity utterly to the test, and personal faith, and that is just what is needed for the soul to be in the state in which it can be restored to the full joy of positive blessing. The fact that God thus tests His people, and He does so now spiritually before peace be obtained, is one of deep import. It brings out what we have seen characterizes this book — absolute trust in God, in Himself; and it shows that uprightness with Him is before all comfort or ease for the heart :. for if nothing is got from it they hold to Him for His own sake. He Himself is the object, and Himself morally, and in His claim upon them. Hence the heart cannot turn to anything else for it is not God — nor help which would relieve it from nis ways* This brings in another point which this psalm leads us to, that the trials which accompany this apparent desertion are attributed to God’s own hand.” Thou makest us to

turn our back Thou hast given us like sheep.”

There is another thought connected with this psalm besides the individual application. When God confounds and rebukes His people in their public conilicts with the power of evil, when, in the exercise of His government, Be allows the power of evil to get the upper hand, and bo orders it, this is a deep trial for I lis people, not only for their own sorrow in it, but because the name of God is dishonoured. The enemy triumphs in this; but surely the government of God is shown in it. Here we learn the meditations of the upright soul in these circumstances. It had not forgotten God, nor behaved unfaithfully as regarded His covenant, though smitten down in the place of dragons. On the contrary; though it might be the needed public government of God, as regarded the profession of His name, and to separate out the faithful, who may be in the midst of His professed people; yet. as regards those faithful, it was for God’s name they were suffering. This is still, I judge. somewhat different from Jehovah’s name. Of course, it was Jehovah, as with the Father, but here it is for what (Jod is as such. Not only faithfulness in not denying the revealed name is there, but it was for what God is that they were suffering. There was no turning in heart to idols. They preferred suffering anything, or suffer what they might, for owning the true God; they would do it for His own sake, for the attachment of their heart to Him, for what He was when they got no blessing; because the God who was in covenant with His people was the true God, and they would be tried, not only for the covenant blessings, but for their heart-attachment to what He was in His nature: and so in principle with us. And this is joy; because the love of integrity, the partaking of the divine nature, by which we delight in what is good, in what is of God, gives the consciousness of itself, the conscious delight there is in that nature in rejoicing in what is good and right. It is not self-righteousness, but the conscious delight in good of the divine nature, proper divine joy in its nature, only in our case it must have an object, God Himself, and this is tested in us by suffering for God. Hence the true case is — for the enemy hated God — “For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.” To test it fully, and make it real suffering for God, the blessings which belong to His power must not be there. Hence the upright are left for the time to the oppression of the enemy. This, while it searches the heart, if there be any false way, makes it here suffering for what God is; and on the cry for mercy in due time brings in the answer from Him; for He cannot leave what answers to His nature — integrity towards Him needlessly in the power of evil. And so it ever is, though our joy may be in another world altogether. Yet, as a rule, God as to His covenant, delivers in this. As regards the earth, this cry brings in Messiah. There is progress, I think, in psalm xliv., as compared with the two preceding psalms. There was deprivation, and the light of God’s countenance looked for; and all right. Here God Himself is held to in heart-integrity, in spite of everything. It is the same in principle, but more absolute. And this is what is needed. This clinging to God Himself in spite of all is to be learnt. And the heart is herein fully tested for God.