Psalm 90

Psalm xc. is in a special manner Israel’s cry for mercy and restoration in the last days, after their long affliction. But avc will apply its principles as usual. It contemplates two things in the government of God: discipline, properly speaking, and satisfying mercy. But both are founded on another point: that God is the one unchangeable God — the same before the world, with which discipline is connected, was created, as now, and now as then; time being as nothing to Him, which to us may seem so long; and that He is the dwelling-place of His people, where is their rest and home, and secure abode, whatever wanderings they may have. As to man in time, He sets man aside with a word, and restores him. They are like grass growing up and then withering. But though this be true, if we compare God and man, yet faith gets hold both of the ways and purposes of God in dealing with His people. For Israel it is felt as wrath, because they do not yet know reconciliation. We know it is love, but the truth of the dealing is the same, and we can apply it. And first as to ways: “as His fear, so is His wrath.” It is not arbitrary, but according to His own nature .Did character. Fear is knowing Him in truth, so that what He is, is applied to the holy judgment of all that is in the soul, so that nothing should displease Him or hinder communion. Now wrath as discipline — governmental displeasure — is the expression of this as regards the state of the soul, where it has been unheeded, or the will has been in it. It makes good God’s character as regards that which is opposed to it in us. Faith, divine teaching, shews us, that His wrath is, as His fear. But when the will bows, our very feebleness becomes not terror, but a motive ha our appeal to God. And He oavus it. He considers whereof we are made, and remembers we are but dust. But when once we feel our nothingness, and apply our hearts to wisdom, the beginning of which is the fear of Jehovah, instead of God’s having to enforce it by subduing our will, and correcting our carelessness, the heart gets courage, gets bold. It is not reasoning, but by grace confidence is restored, and the heart says, “Return; 0 Lord, how long?”

Now this, we have often seen, is the expression of faith. God purposes to bless, and in result will bless His people; and hence, when under pressure, faith can say, How long 1 Self is not faith, and the fear of God must be produced, but where faith is, it springs up again into the sense of known mercy and says, How long1? And note, there is known mercy. It is not come, but “return;” not as if God had left them (though, as to His ways, it is true as to Israel,- — -He hides His face from the house of Jacob), but we look to His returning in the sense of known present mercies and enjoyment of favour. Then it brightens up into full confidence. Faith knows His pui’pose is to bless, to give delight and joy to His people, and that by His own favour. It knows He delights in them; it counts on this: “Satisfy us early.” What a bold word with

THE PSALMS. — PSALM XC ‘2’.)~

God! But it is confidence now; the soul is morally restored in His love which He delights in. This is Looked at as constant too. “Rejoice and be glad all OUT days.’’ it says. Why should it not expect it from the God of goodness? It maybe more outwardly with Israel, still the spirit of it is right. It looks for a refraining God; one who takes account of the sorrow of His people, though He has been found to inflict it. See how beautifully and blessed this is put, Isa. xl. (just what is sou-lit here), “Speak ye to the heart of Jerusalem j tell her her time of trouble is accomplished, .... for she has received at the hand of the Lord double of all her sins.” His heart counted it twice the chastisement needed, compared with her sins; for the answer to faith is ever more than the request. (See the prayers and answers in Psalm exxxii.)

But faith, looking on the thoughts and purpose of (iod is blessing, goes beyond returning and refraining mercies. God has purpose in His love and works in its accomplishment; hence they say, Not only satisfy us with thy mercy, but “let thy work appear unto thy servants.” God’s own work will make good blessing, and so how good it will bel and it will be manifested to their honour and delight. So we, even for our souls; we seek not only restoring mercy, but thereon the positive work of God, in producing blessing in bringing us yet nearer to Himself. It is never then merely restoration; it is a soul better able to appreciate God, ami God-more fully revealed to it. Yet

-till awaiting, knowing as we are known, the result is the full display of glory (here for children, because it is literally for Israel in the millennium); but Ave do look for the complete work of God in raising and glorifying us, and then entering into glory to abide. But another sweet thought is added to this: “that the beauty of Jehovah, their God, should be upon them.” Their thoughts would hardly go beyond the manifest endowment of blessing from His own hand marking them His. With us how fully is it so! Shall not we be in the glory of Christ Himself? like Him arrayed in this blessed likeness before God our Father, a place of perfect delight! Nor do I exclude present blessing, how Ave may be as thus under grace as the lign-aloes which the Lord had planted; and that was when Israel was abiding in their tents. So the Church should be a spectacle of grace, to the angels, of order and beauty, and the life of Jesus as manifested in the individual believer. In this case, too, the works of our hands under divine favour are established for us.