By J.G. Bellet
Psalm 108
In the beginning of this Psalm, Messiah, identifying Himself with the Remnant in the last days of their trouble, calls for the manifestation of Jehovah's power in their behalf. But He does this with full and joyous anticipations, and therefore makes His usual vow of praise. (1-6) An answer to this comes immediately from the sanctuary, from the presence of God, or, it may be, according to the "holiness" of His counsels, to assure the suppliant that the Lord would, in due season, assert His kingdom. (7-9) This as immediately awakens Messiah's zeal for the day of vengeance or the year of the redeemed (Isa. 63: 1-5); for we know He is now expecting thus to tread down His enemies. (Heb. 10: 13) And then the whole closes with His again looking to Jehovah as the help in Jacob's trouble, and with His confident anticipation of victory.
This Psalm is made up of the joyous portions of two previous Psalms (see 57, 60) which had both begun in sorrow and ended in joy. For there the soul of the believer had sowed in tears and reaped in joy; but here the double harvest is gathered, and the bosom of the worshipper is filled with sheaves. And, truly, joy is the thing that will remain. The sorrows shall be left behind, or remembered only to raise the gladness and give length and breadth to the praise.
This Psalm may happily follow the previous little volume on Resurrection. (103-107) For resurrection leads to joy and praise. As another once observed, Jesus Himself at the tomb of Lazarus wept, indulging the tears of all around Him; but at His own vacant tomb His way was changed, and in the liberty of resurrection Himself, He could say to His loved and loving disciple, "Woman, why weepest thou?"
Psalm 109
Under the sense of the treason of Judas (and in that treason Judas was the leader and representative of unbelieving Israel, Acts 1: 16,) and under the thought of that death to which such treason was hastening Him, Jesus here cries to Him who could both save Him from death, and avenge Him on His adversaries.
I have already observed that we get notice of two characters of communion which Jesus had, and of which this as well as Psalm 69 easily reminds us. I mean, that spoken of in Heb. 5: 7, and that noticed in 1 Peter 2: 23. The first was a cry for deliverance, the second a waiting for vindication. (See Ps. 69)
In this Psalm there is also allusion to "the trial of jealousy" in Numbers 5 (vv. 14, 18) And we know from other Scriptures, that Israel will be treated and even pardoned in the character of an unfaithful wife. (See Hosea 1-3)
Judas and the nation of Israel are in this Psalm morally one, as Ishmael and that nation are in Gal. 4. Their land is but an extended Aceldama. (Isa. 4: 4, Joel 3: 21, Matt. 27) The advocate connects them, also, in His very words here, speaking both in the singular and plural number of His enemies.
The fate of Judas or of the apostate nation, and that of the elect Israel or of the Lord's Jerusalem, are strikingly distinguished. For here the great Advocate desires that Satan may stand at Judas' right hand; in Zechariah 3. He Himself rebukes Satan, when Satan takes that stand against Jerusalem or the true Israel. Here the Advocate prays for judgment against the one that his dignities, family, and possessions, may all be spoiled, and that there may be none to pity; there He desires for the other, that glory may be upon him, the mitre and the robe, and that all iniquity may pass away, all defilement be removed. And all Scripture, in this way, keeps distinct and clear the judgment of the apostate nation, and the redemption and blessing of the elect or true Israel.
The reproach of "the poor and needy man," the slaying of Him who was "broken in heart," is the occasion of the judgment here desired; that is, the rejection of Jesus. The same is the ground laid for judgment on the Jewish people by the same advocate in Psalm 69. And the New Testament teaches this also; for miserable destruction and the taking away of their vineyard have come upon Israel, because they were the murderers of the heir of the vineyard. And where is cleansing for the land, where recovery of the name of Israel, but in the faith that returns to this rejected one, that looks to Him whom they pierced, that learns to say, "He was wounded for our transgressions;" which recognizes in Him a fountain opened for sin and for uncleanness, and which, in further exultation of spirit, says, "Blessed is He that cometh in the name of the Lord"?
Psalm 110
This Psalm conveys, impliedly or informally, Jehovah's answer to the preceding cry. Jesus' ascension in the heavens, then His vengeance on all who had stood against Him, and His exaltation in His kingdom on the earth, are declared.
This Psalm, in this way, suggests an outline of the whole purpose of God touching the earth.
The Prophet's eye, as it were, follows Jesus in the day of the mount of Olives or Bethany (Luke 24: So, Acts 1: 9-11) to heaven, and sees His session there at Jehovah's right hand (v. 1). Being in this vision, he addresses Jesus as Adon (2-4), and tells Him what Jehovah was preparing for Him--a rod of power, a willing people, and the highest personal dignities. Then, turning from Adon to Jehovah, he tells Him in what way Jesus (Adon) would possess Himself of the kingdom thus prepared for Him. (5-7)
This is, I conceive, the structure of this distinguished Psalm,
It is worthy of thought, whether the indefinite word "until" (v. 1) is not the ground of Mark 13: 32. And further, this kingdom being the reward of Messiah's service, the time and all other circumstances of it would lie at the Father's disposal. (Matt. 20: 23, Acts 1: 7)
Connected with Ps. 16, this Psalm gives us a beautiful view of the glorious ascension of Christ--God welcomed Him on high with the words, "Sit on my right hand till I make thine enemies thy footstool;" and Christ as it were answered, "in thy presence is fulness of joy, and at thy right hand are pleasures for evermore." And, read in the light of Heb. 10: 12, 13, we see how duly and perfectly Jehovah's promise was received by Christ. It filled Him with hope or expectation, which is always the proper answer to promise.
But let me observe, that the Lord's entrance into heaven was not only that He might take His seat at the right hand of power, waiting for the day when He is to make His foes His footstool: it was also an entrance into heaven as a sanctuary, there to occupy Himself in riches of grace, in present priestly services for His saints still travelling and militant here. (See Heb. 8)
This is indeed a Psalm of great prophetic value, and much used by the Holy Ghost in the New Testament Scriptures. For by it He interprets that Jesus is greater than David (Matt. 22)--higher than angels (Heb. 1) now in heaven as Lord (Acts 2: 34-36)--as an expectant (Heb. 10)--and in the joy of an untransferable priesthood (Heb. 7) which He has received, not of Himself but from God. (Heb. 5) All this we learn by divine comments upon this Psalm got in other Scriptures, Scriptures of the New Testament.
The Lordship of Jesus, I may say, is a principal thing here. In the preceding Psalm we saw Him as the "poor and needy man," but here, as "the Lord." And these two things form the great burden and theme of the prophets. (1 Peter 1: 11) He emptied Himself, but God has given Him a name above every name. (Phil. 2) Peter, in his early preaching to the Jews after the resurrection, sees this Lordship of Jesus every where--now in heaven, by and by on His return to earth, then throughout succeeding ages. He sees it equally over Jew and Greek. He traces the name of this Lord, the day of this Lord, and the presence of this Lord, in their different powers and virtues. (Acts 2: 20, 21, Acts 3: 19, Acts 10: 36)
But it is not mere divine lordship, but an anointed lordship. And, therefore, His lordship is for us. Israel had their interest in all the anointed officers under God; whether prophet, priest, or king, all were for Israel's use. The prophet's wisdom, the priest's sacrifices, the king's strength, were all for the people's blessing. So the lordship of Jesus, is for us. Whether He be lord of life, lord of principalities and powers, lord of every region of glory, or lord of all the keys--the key of heaven, the key of the house of David, the key of hell and death, or of the bottomless pit,--all this lordship is for us. He ranges every where as lord, but still for us. His eyes, as the eyes of the Lord, run to and fro in our behalf.
This is a wondrous lordship. It is, however, over as well as for us. As David here says "my Lord." But this has been, and is still to be, more and more practically forgotten. For both Peter and Jude prophesy of the closing form of Christendom's apostasy as the denial of this Lord and His authority, the turning of His grace into lasciviousness. (2 Peter 2, Jude) And it is, therefore, the Lord who comes to avenge the wrongs of His neglected name. (Jude 14) "Behold, the Lord cometh."
A great Scripture, truly, this Psalm is. It may well engage the enlarging thoughts of His saints who love Him, and delight to inquire after Him in His temple.
