10 July

Bible In 365 Days                                                                                             

Psalm 133-139

Psalm 133

At last the pilgrims are within the city. After the long and toilsome march their feet actually stand within the city of God. The common impulse of all has been the desire to reach the dwelling-place of Jehovah, and to worship before His face. This desire has brought them together, and in this nearness of souls gathered by a common purpose there is a new blessing, and of that they sing. In finding Jehovah they have found each other, and as a result of common loyalty to Him, a new social order has been created.

Under two figures the singer describes the blessedness of this order. It is like the holy anointing oil. It is like the dew of Hermon. The former suggests joy and richness of experience. The latter describes the freshness of renewal of all life. The source of the new joy is recognised, "Jehovah commanded the blessing." The first matter of importance in individual life is ever that of seeking fellowship with God. When this is sought and found, there always follows the realisation of the fellowship of the saints. All lack of union among ourselves is due to failure to realize our union with God.

Psalm 134

This is the last of the Songs of Ascents, and breathes the spirit of rest. As in the previous one, the joy of the fellowship of faithful souls was the burden, here it is that of the sense of peace and rest flowing from fellowship with Jehovah. The atmosphere of the song is that of rest. The sun has sunk in the west. The activity of the day is over. Quietness pervades the city. The pilgrims have found the hour of peace. At the centre of the people is the temple. There priests still keep their vigil. They "by night stand in the house of Jehovah." The last thought of the pilgrim is of the goodness of Jehovah, and the song calls to the temple watchers to bless His name.

In the stillness there comes back the answer of the priests. It is one of blessing upon the worshipper. Thus in the silence of night, ere sleep comes, the worshipper blesses Jehovah, and is blessed by Him. It is the fellowship of rest.

By faith the pilgrims of today have access to this fellowship every night. There is one Watcher in the Holiest, Who never slumbers, and through Him our worship is perpetual. His voice speaks the word of benediction to us in response to our adoration. This is rest indeed.

Psalm 135

After the general movement of this book of the Psalter which has brought us in thought to the ultimate realisation of worship, and before the final psalms of perfected praise, we now have a section (Psalms 135:1-21; Psalms 136:1-26; Psalms 137:1-9; Psalms 138:1-8; Psalms 139:1-24; Psalms 140:1-13; Psalms 141:1-10; Psalms 142:1-7; Psalms 143:1-12; Psalms 144:1-15) in which are contained songs of experience, and inspiration of which is in the conceptions of Jehovah and the way of approach to Him, which the former songs have set forth.

This first of the series is a pure song of praise. It opens with a call to the priests as the representatives of the people to praise (Psalms 135:1-2). It proceeds to set forth the reasons for this praise (Psalms 135:3-18). The first is that of what He is in Himself, and the fact that He has chosen His people (Psalms 135:3-5). The second is that of His creative might (Psalms 135:6-7). The third is that of His deliverance of His people from bondage (Psalms 135:8-9). The fourth is that of His giving them a land (Psalms 135:10-12). The fifth is that of His faithfulness (Psalms 135:13). The sixth is that of His sure judgment and consequent return to His servants (Psalms 135:14). The seventh is that of His superiority as the Living One over all the false and dead idols of the nations (Psalm 135:15-18). Finally the song is an appeal to nation, priests, and Levites to unite in praise.

Psalm 136

This is a song of the age-abiding mercy of Jehovah. It opens and closes with a call to praise, and in its main movements sets forth the reason for such praise. In the opening call the three great names or titles of God are made use of, i.e., Jehovah, Elohim, Adonai. The first is mentioned in its lonely splendour, as it always is. There is no attempt at qualification of comparison. The second is used in comparison. He is the God of gods. All other mighty beings, false or true, are less than He; and subservient to Him. In the same way He is Lord of lords.

The reasons for praise are found in the manifestations of His power and interest in His people. His power as seen in creation is first sung (Psalms 136:1-9). Then His delivering power manifest behalf of His people (Psalms 136:10-15). This naturally merges into the song of His guidance and government of them, as He brought them into possession (Psalms 136:16-22). And finally His goodness in restoring His people after declension and wandering (Psalms 136:23-25). The dominant note is mercy as manifest in all the activities of God. To see the love and compassion of God in creation, in deliverance, in government, in restoration, is ever to be constrained to praise.

Psalm 137

This is a song of memory. From the midst of the circumstances of restoration the singer looks back to days of captivity and sorrow. The picture is graphic. Babylon was far from their own land, and far removed in every way from the city of God and the temple of Jehovah. All its material splendour was noting to the captive souls who were yet faithful to Jehovah. There they sat, with harps hung, silent, upon the willows, and wept.

Their taunting captors asked them to sing. They sought to be amused by these people of a strange religion, and the request was in itself an insult of their faith. It was impossible, and they refused to sing the song of Jehovah. To have done so would have been to play traitor to their own lost city, and to all that their citizenship stood for. The prayer for vengeance must be interpreted by the first part of the song, with its revelation of the treatment they received. It must of course also be interpreted by the times in which they lived. Our times are different. We have more light. And yet it is well to remember that the deepest sense of justice still makes punishment a necessary thing in the economy of God. That conception of God which denies the equity of retribution is weak and false.

Psalm 138

The final personal note of this song is reached in the words, "Jehovah will perfect that which concerneth me." It opens with consecration to the sacred duty of praise. This consecration has a threefold aspect. It is personal, and thus is expressed in terms of completeness. "With the whole heart" leaves no room for mixed motives of divided devotion. It has in view the surrounding authorities, "before the gods."

As a testimony to the supreme God the singer will praise. It is directed "towards the holy temple," and so is conscious of the next true order of worship as ordained. The reason of praise is next declared to be that of lovingkindness and truth as already proved. The effect of praise is to be that of the revelation of God to others, who if they come to know Him, will also praise Him.

The final movement tells of the singer's confidence as to the future. This is based on His knowledge. He sees the lowly, and haughty cannot escape Him by distance. Therefore, the deliverance of the trusting soul from all coming trouble is assured, of the enduring mercy of Jehovah, and the petition which reveals the singer's need of the continual help of God.

Psalm 139

The conception of intimate personal relation between God and man is perhaps more remarkably and forcefully dealt with in this song than in any other in the whole collection.

The great facts are first stated. Jehovah's knowledge of personal life is declared. He is familiar with every motion even to the simplest of downsitting and uprising. He knows thought afar off, that is, in the strange and mystic processes of its making. All ways and words are intimately know to the God Who is the nearest environment of human life. And from all this there can be no escape, for the Omniscient is also the Omnipresent. He is in heaven, but Sheol also is full of His presence. Distance is a human term only, and the uttermost parts of the trackless sea are also in the Presence. Darkness is light to Him, and has no hiding place from Him. The deep mysteries of being are not involved to Jehovah, for He presided in wisdom over all the mystic processes of the beginnings of human life. All this does not frighten the singer, for he knows the love of Jehovah, and exclaims in glad praise for the presciousness of the unnumbered thoughts of God concerning him.

In view of all this it is hopeless for the wicked to attempt to escape from God, and the singer's desire for separation from all such is the final word of the psalm. The way of separation is that of personal choice. He must and will separate himself. Yet he is also dependent upon God in this matter, and prays for His examination and leading.