By J.G. Bellet
Psalm 70
We have here much the language of the closing verses of Psalm 40. And it is a suited utterance for the man of many, many sorrows, and might have been oft repeated. It has some connection also with the next Psalm. (See verse 2, and Ps. 71: 13) We may remember, in connection with ver. 3, the railing of Mark 15: 29.
Psalm 71
David is heard distinctly in this Psalm. The Spirit of Christ also, as in company with the Remnant, whose type David in his sorrows and repentance so strikingly is. David's affliction from the hand of Absalom was the affliction of his "old age," or when he was "grey-headed." So the affliction of the Remnant will be in Israel's old age mystically. (Isa. 46: 4)
The bringing up from the grave, or the pit, or the depths of the earth (verse 20), expresses the pardon of sins, as the resurrection of Christ was the pledge of that grace. (Isa. 38: 17)
But the most striking character in this Psalm is David's desire to have God and His righteousness magnified in him. He had already been a wonder, but he desired to be more so. His history had been hitherto an exhibition of marvellous grace. Taken from the sheepfolds to be anointed king; defended from the cruel enmity of Saul; brought to honour, as he had before been strengthened for victory; these were the shining ways of grace towards him. But now, to be restored after sin and backsliding, this would make him still a greater wonder. He would indeed show that "grace triumphant reigns."
On this the soul of David is here fixed. It is not the confession of sin, of which his suffering from Absalom was the fruit, but he glories in the thought of illustrating abounding grace. He looks only at being set for God's praise "more and more"--of telling of God's righteousness, and "of that only." And truly blessed is such a rich experience as this; when a poor sinner, in the sense of divine grace, does not utter confession, but triumphs in the thought of illustrating in his own person the aboundings of God's goodness. We see this in St. Paul. David can confess sin, and that heartily, on suited occasions, and bow his head under the punishment of it (see Psalm 51, etc.); but here, it is not his sin that he confesses, but it is the grace of God abounding over it that he would have exalted for ever, and to which end he seeks and anticipates deliverance from present trouble, and the increase of his greatness. Thus would his history more strikingly than ever show forth God's righteousness and praise.
And we would add (though it has been hinted already) that Israel's history is remarkably similar to David's:--Election of him, though the least in his father's house--preservation from his persecutor--endowment and power--then, sin, and forfeiture of all, with captivity beyond Jordan--and final restoration and rest. These are the common ways of God with Israel as well as with David; and thus both of them can declare God's wondrous works, and talk only of His righteousness, all the day long. The Remnant may, therefore, in their day, well encourage themselves in the history of their beloved king in days of old. For in this way, he is set forth as a pattern to them (like Saul of Tarsus) of all divine longsuffering. (See 1 Tim. 1: 15, 16)
Psalm 72
The blessed One, who called Himself "greater than Solomon," is surely "here." Christ as King of kings, clothed in all regal dignity, and reigning in righteousness, with full universal and enduring dominion, as in the millennium or times of restitution and refreshing, is presented here. (See Ps. 45; 2 Sam. 23: 1-4; Isa. 9, Isa. 11, Isa. 32; Jer. 23: 5-8) This is the time of which it is said, "The Lord shall be king over all the earth: in that day there shall be one Lord, and His name one." (Zech. 14: 9)
This king does altogether differently from the earthly gods who are found unfaithful to their royal or judicial commissions. (Ps. 82) He will rule or judge wisely, as expressed by Solomon's decree between the two harlots. (1 Kings 3) And the sceptre of righteousness in His hand will secure peace--mountains and hills, or governments and offices, bringing the one by the other (verse 3). In this way, that kingdom will express the presence of the true Melchizedec, or the sovereignty of Him who is both King of Righteousness and King of Peace. For righteousness being in power then, peace, godly peace, must be the result all the world over : all inconsistent with this must come into judgment. Isaiah 11 beautifully exhibits this also.
To get a name has been the great effort of man, even though the devil give it. (See Gen. 3: 5, Gen. 4: 17, Gen. 11: 4; Ps. 49: 11; Dan. 4: 30; Rev. 13: 2) But Jesus will receive a name from God. (ver. 17, Phil. 2: 9) And then the old promise to Abraham shall be made good in Christ his seed, for all shall be blessed in Him. (See ver. 17, and Gen. 12: 3)
But all this royalty and power of Jesus is to God's praise (18, 19). For in the kingdom all will own Him Lord to the glory of God the Father. (Phil. 2) And His throne shall then be an untransferable one, as His priesthood now is; for it is here written "he shall live"--it will be constituted in "the power of an endless life" (Heb. 7)--and prayer and praise shall sustain and surround it, like Solomon's, for ever. All desire ends in a scene like this, in such a kingdom as is here anticipated--the prayers of David cease--for this kingdom is their answer. And surely the thought is blessed and cheering. But we know that a gloomy night is to usher in this bright and happy day. Indeed we do--and that thought is serious. The "whole world is to wonder after the Beast," ere "every tongue confess Jesus Lord."
I may just add, that this kingdom does not now bound the expectations of faith, though it answered the prayers of David. For the further light of the revelation of God has taught us to look for "new heavens and a new earth" after this kingdom. This kingdom is to be delivered up, and then God is to be all in all. (See Ps. 8)
NOTE.--Psalm 71 gives us the old age of Jewish sorrow; and then, Psalm 73 the morning, or spring time, of Jewish joy, or Solomon's glory. For though there is the time of "Jacob's trouble," yet "he shall be saved out of it." (Jer. 30)
Here the second part of the Book of Psalms, according to the Jewish division, ends.
Psalm 73
This Psalm very tenderly and exactly delineates the path of a tempted soul. The prosperity of the wicked is the temptation. In vv. 13, 14, the tempest of the soul seems at its height, and v. 15 discloses the first gracious control given to it by the Spirit. The sanctuary is then entered--that is, the mind of God about the whole scene is understood, and all is interpreted in the light of "the end" (v. 17); for that is the light which the sanctuary yields, and in which the wise walk. (Deut. 32: 29, Ps. 90: 12) And then we see the further work of the restoring Spirit of God, till the poor soul reflects upon this its path as bringing shame to itself, but proving also the unchanging love of God; for the eater has yielded meat--the temptation has drawn out the still richer resources that are in God. The secret of resurrection is apprehended, and the soul rests. The worshipper had been as a beast, feeling and reasoning as though the present life was everything. But he learns (what Paul so set himself day by day to learn more perfectly, see Phil. 3) the power of resurrection, and that casts a new and a calm light on everything in which he walks, and sees Him who is invisible. (See Ps. 77)
Observe upon this Psalm, in contrast with the 37 the same object is before the mind in both--the course of the world, and the prosperity of the wicked. But there is not the calmness of faith here as there, but the passions of the soul. There the tranquillising light of faith and hope gilds the soul from first to last, but here the repose and joy of faith is reached through deep sorrows of heart which had risen from unbelief.
So also, in contrast with the preceding Psalm, we may observe, how different things are in "this present evil world" and in "the world to come." There, we saw that righteousness and the vindication of wrongs will mark the kingdom or world to come, and peace and prosperity will be the sure fruit of godliness then. Here, we see that the oppressor fattens on his oppressions, and a cup of tears is wrung out for the righteous.
But in this way, different lessons are learnt. The one world in which our God acts and shows Himself could never have taught the lessons of the other. In the present world we are learning that He has treasures of grace to meet our need, and in the coming world we shall learn His treasures of glory to meet our joys. Like the blessing committed to Aaron, and that committed to Melchizedek. (See Num. 6, Gen. 14) Both was blessing, but different, each suiting itself to the different condition of the people of God--to their time of need, of weakness, and temptation, and then to their time of strength, victory, and honour.
