Psalms 115–116

Psalm cxv.. The first principle here brought under our eye is setting the Lord’s glory first, a simple but mighty one — “not to us but to thy name.” So we find perfectly in Christ. But this is followed, for all that, by the connexion of that glory with God’s people. The first principle gives purity of motive — this the courage and hope of faith. And note what is specially blessed — the name (i.e., the revelation of God’s character) is specially suited to

THE PSALMS. — PSALM (XV. 267

the blessings of His people. He had spoken in promise, but they have failed on their side to take up the promise in the path of righteousness. Yet God has promised, and here His name of government in grace comes in. “(Jive the glory to thy name for thy mercy,” that is part of His name; “and for thy truth’s sake,” that is another. And here the glory comes out — if He were not the former, the latter could not be righteous judgment, would have not cut off the guilty; but there would have been no fulfilment of promise. But mere)- rejoices over judgment. “What God is in His nature, love, interprets itself in His ways towards the failing, in mercy, leading them, no doubt, into the place of repentance that they may suitably enjoy; suitably to any moral relationship with God, but then accomplishing His promise in truth. But the divine glory goes first. This is counted on. God had made Himself to display His ways, the God of His people. “Wherefore should the heathen say, “Where is now their God?” Such was the ancient plea of Moses and Joshua. This is, further, in contrast with the idols of the heathen. When God’s glory is first sought by faith, it not only turns to the blessing of the people according to that glory, but it opens out into the con-BCiousness and apprehension of that glory in itself in the hearts of the people. This is a great blessing. They joy, no doubt, in the salvation, but they joy in God. For the full display of this, He must come in in judgment; not for our blessing, for He has given us heavenly things, where His own dwelling is, in what He is in Himself, not merely as what He is in His ways. For we may remark how earth is here the sphere, and this present life the energy in which God is known and owned. “The dead praise not the Lord;” “the earth hath He given to the children of men.” We rejoice in being dead and having our place in resurrection with Christ in heavenly places. We cannot keep this too strongly in mind, though there he instruction as to God’s ways on earth in these psalms. In these last especially, the earthly government is in view, because judgment at the end is just coming in. It is a blessing to have heaven instead, and our God, such as He is, our Father.

In Psalm cxvi. the suppliant has been heard; the government of God consequently enters but little into its composition. The soul has been brought down under the pressure of death, but delivered. It is the history of the remnant at the end, into which the blessed Lord so wonderfully entered, but which is not a prophecy of Him, and applicable to any so suffering, as is seen by the apostle’s citation of verse 10. (2 Cor. iv. 13.) The deliverance is for this world. The thought of the psalm is — grace and faithfulness in Jehovah in delivering. The character of the saint is simplicity: a spirit difficult to some, but precious. It is formed by a simple-hearted reference to the thoughts of God and living in them, and then trusting Him who always makes His own thoughts good, and remembers those who thus trust in Him. The opposite to this is — the activity of man’s thoughts, his will and counsels mixing themselves with them. These perish, he is disappointed. The humble spirit does not think so much — it receives God’s thoughts. Thev have a moral character. Be abides in them, is obedient, and waits “ii God. (Compare Eleazar, Gen. xxiv.) The deliverance of God comes as favour and an answer to the soul, and is full of sweetness. His faithfulness to the state and expectation is felt. 1 fence, on receiving the blessing, thankfulness (not merely enjoying the blessing) is the fruit; and, l’I love the Lord:” hence sweet associations of soul are connected with it. It is felt that the Lord has dealt bountifully. The soul returns to its rest, faith had been at work before. The soul believed and spoke as trusting God, but was sore troubled — now finds the God it thus trusted its source of joy and blessing, not, mark, the blessing it gets. The sold was turned to Him, not to comfort, in the trouble. It is turned to Him, now in the time of joy. The Lord Himself is before the soul, its source of blessing. Note another thing in this psalm, the feeling of the failure of all men. It is not exactly “in my haste,” but in my anxious pressure of alarm, such as would make man flee in haste. This gave the consciousness that man could not be relied on. It was not simple faith or sound judgment this, but there are moments when God makes us feel that we cannot rely on man, but only on Him. Often we have comfort from men. “God who comforteth them who are cast down, comforted me by the coming of Titus.” Bu we must not rely on man. Hence there are moments when we have to say, “all men are liars,” and we are casl on the Lord. How truly the Lord was so, I need not say; yet in grace He could say to His disciples, Ye are they which have continued with me in my temptations. But there was an hour when He must saw, “one <lf you shall betray me,” and feel it; and, “all ycshall be offended because of me this night, and shall leave me alone.” That showed His perfection. It teaches us to lean on the Lord only, not diminishing cordial confidence and openness of heart, but teaching to rely on God. Unhindered joy will come afterwards. But in all trouble the Lord thinks of us.