14 June

Bible In 365 Days                   

Psalms 1-8

 

 

Psalm 1

The master thought of this psalm is the law of Jehovah. The obedient and disobedient are placed in sharp contrast. This contrast is vividly seen by bringing together the first and last words of the psalm - "blessed," "perish." The former word describes the issue of obedience; the latter, the result of disobedience. The conditions of blessedness are stated negatively and positively. Negatively, there must be complete separation from fellowship with those who are disobedient. The graduation in description must not be omitted; "walketh," "standeth," "sitteth"; "counsel," "way," "seat"; "wicked," "sinners," ''scornful." The positive condition is twofold delight and meditation in the Law. Moreover, this must be continuous, "day and night."

The experience of the blessed is described under the figure of a tree bearing fruit, with evergreen leaf. Moreover such a man prospers in all he does. Then comes the contrast. Let the statement, "The wicked are not so," be considered in the light of all that has been said, that is, in the former part of the psalm cancel the negations where they stand and insert them where they are not. The condition of the wicked is then summarized and the contrast is perfected. Instead of the tree planted, they are chaff driven away. They will be unable to stand the test of judgment, and therefore are excluded from the assembly of the righteous.

The psalm ends with a summary. "The way of the righteous" is known to Jehovah. "The way of the wicked" perishes, that is, runs out, and is lost in the desert.

 

Psalm 2

This is the Psalm of Jehovah's King. It is impossible to fix the event for which it was written and to which it first referred. The wider application is perfectly patent. To whatsoever king the words first applied, the singer was looking to the ideal King, and his song has found fulfilment in Christ. It is very interesting to notice how this psalm is interwoven with the thinking of the New Testament. To study it carefully, we must, first of all, discover the speakers in each case.

The psalmist opens with a description of the nations in opposition to Jehovah and His King. This is given in the form of a question why they are in such attitude. He then proceeds to declare the Lord's contempt for them, and in verse Psalms 2:6 Jehovah is the Speaker, announcing that, notwithstanding all their opposition, He has appointed His King. The next section (Psalms 2:7-9) gives us the words of the anointed King, who declares the decree of His Kingship. The Son of Jehovah is to receive dominion from His Father and exercise it to subjugate all these opposing forces. The order of procedure is indicated, "inheritance," "possession," "administration." The Psalm ends with an appeal to the kings and judges to show their wisdom by submitting themselves to Jehovah's King.

 

Psalm 3

This is a morning psalm. It is the song of a soul in grave peril as a new day dawns. The consciousness of difficulty is first uttered. Adversaries are increased, and the bitterest part of the pain is that they mock him, declaring, There is no help for him in God.

Immediately succeeding, are the words that tell of the sufferer's confidence, and its reason. Jehovah is at once "Shield," and "Glory," and "Lifter up." Between this man and Jehovah communion is established -"I cry," and "He answereth."

Then follows the language of courage. He has "slept" and "awaked," because Jehovah sustained him. In this assurance he will not be afraid of the increased adversaries. Then out of these circumstances of peril and conviction of safety the prayer arises for salvation and is accompanied by the assertion that Jehovah already has heard and answered. A consciousness of the constancy of the divine love has always been the strength of the trusting soul amid circumstances of the greatest peril. If that is lost, all is lost. If that be maintained, no great waters can overwhelm.

 

Psalm 4

This is a song of the evening. The general circumstances out of which it rises are the same as those of the previous psalm. Now, however, the day into which the singer marched with confidence is over. The evidences of strain are apparent, and yet the dominant thought is of victory won and confidence increased.

The opening words constitute a petition in the midst of which the singer declares that God has delivered him. He appeals to the "sons of men," to those who, according to his morning psalm, declared, There is no help for him in God.

He now asks them how long they will turn His glory into dishonor, "love vanity," and "seek after falsehood." The experiences of another day enable him to declare that Jehovah is great. He warns them to "stand in awe," to think of it, and 'be still."

The testimony merges into an appeal to those who do not know Jehovah. They are pessimists, dissatisfied in the midst of life, and asking, Who will show us any good?

Out of his experience of Jehovah's goodness, he affirms that he has found gladness more than the men who have been in circumstances of material prosperity. The song ends with words that breathe his deep content, In peace will I both lay me down and sleep . . . .and the reason is that though he is alone, or in solitude, Jehovah makes him dwell safely.

 

Psalm 5

This is another song of the morning. It opens with language which reveals the reason of the soul's assurance as it faces another day. First are petitions asking the attention of Jehovah. These are followed by words which reveal at once the singer's conception of personal responsibility, and the reason of his confidence in God. As to the former, the day is to be begun in prayer.

O Jehovah, in the morning shalt Thou hear my voice. It is moreover, to be arranged as in the sight of God, In the morning will I order my prayer unto Thee, and will keep watch.

The attitude of God toward wickedness and evil men is then declared. This attitude at once makes the singer sure of his safety as against the opposition of evil men, and causes his concern about his own position before God.

Turning his eyes toward the enemies that wait for him, whom he describes, he seeks the divine guidance, desiring most of all to see plainly before his face the way of Jehovah. As he goes forth to meet these enemies, he does so with a prayer that God will defeat their counsels and vindicate those who put their trust in Him. There is no doubt or uncertainty in his heart. The things he asks for he is assured he will receive and with an affirmation of this confidence the song ends.

 

Psalm 6

This is known as the first of the seven great penitential psalms. It is somewhat weak in its note of true penitence and in this respect is not to be compared with some which follow. It is rather a cry for deliverance from the pain and the sorrow and chastisement than from the sin which causes it.

The first seven verses are full of the misery of the man. He is perfectly conscious of the meaning of his suffering. He knows that it is chastisement, and under the pressure of it he sobs for deliverance. The light breaks on the darkness in his confident consciousness of Jehovah's attention and willingness to help him. If this be considered a psalm of penitence, it is remarkable rather as a revelation of the tender compassion of Jehovah than of the true note of repentance. There is not a single sentence which reveals any profound consciousness of the sinfulness of sin. The saving grace of it, so far as the sinner is concerned, is that it recognizes Jehovah's rebuke and chastening. The supreme desire is to escape from suffering and sorrow. Notwithstanding the shallowness of the sense of sin, the fact of the recognition of the hand of Jehovah seems to be enough, and in answering pity and power the deliverance and the comfort sought are granted.

 

Psalm 7

This is a song of the singer's confidence and appeal in circumstances of the most trying description. He is persecuted by enemies, some among them being violent and cruel. The basis of their attack would seem to be some charge of wrongdoing they make against him. He vehemently denies the charge and cries to Jehovah for vindication, which he firmly believes the God who tries the hearts of men will surely grant.

In the first part of the psalm the story of personal need is told. The ruthlessness of the foe is the reason for his appeal. The declaration of personal innocence follows. If the charges were true, then would the heaviest judgments be just. They are untrue, as God is witness. Then let Jehovah appear on behalf of the innocent against the guilty.

Then follows the general affirmation of the equity of God on which the singer builds his confidence. God is righteous. The way of wickedness cannot prosper. It creates its own destruction. The pit digged is the grave of the man who digs it. The mischief and violence meditated return as retribution on the evildoer. The psalm is a song of confidence in the reign of God in equity over all men, and the consequent certainly that innocence will be vindicated in this particular case. Thanksgiving is according to Jehovah's righteousness.

 

Psalm 8

This is a great song of worship. It opens and closes with the same words. These words enclose the Psalm, and create its burden. The matters between are proofs of the opening and closing statements. They are two. The manifestation of Jehovah's excellencies in nature and man. These are first briefly stated (verses 1,2), and then more particularly described (3-8). The principal manifestation is in man, which is revealed in both sections. The outlook on nature is toward the encompassing heaven, all the glory of which is expressed in one inclusive thought-Jehovah has set His glory there.

From this the singer turns to little children, in whom he finds a perfection of praise absent from the glorious heaven. It is such as "to still the enemy and the avenger." These two facts are then more particularly considered. The first impression suggests the littleness of man. In the presence of the glorious heaven man seems beneath consideration. Yet it is not so. Man is greater than all. He is but little lower than God. His place is that of dominion. The contemplation of the heaven leads to the consideration of man. This creates in man, first, a wonder at Jehovah's consideration of him. This consideration issues in investigation, and man is found nearer to God than the heavens. The issue is worship. It is the true order of creation. Through man's sin it has been lost. Through Jesus it is being restored.