By J.G. Bellet
Psalm 120
This Psalm duly suits an Israelite, still (though about to leave it) an unwilling captive in Babylon, or the abodes of wickedness. The tongue, as here, is often noticed as the special offender against God and His people. Doeg, Shimei, the false witnesses (Ps. 12, Ps. 52) thus offended. And so will the last enemy (Jude 15, 16) according to his type, the little horn. (Dan. 7: 25). But coals of juniper and the arrows of the mighty one (Christ--Rev. 19) await him; and the captive, though still in captivity, encourages the thought of this judgment upon his enemies. The citizen of Jerusalem may well utter the language of v. 6, 7, while he is still in Babylon; for the one is God's city, "the city of peace;" the other, man's city, "the city of confusion."
NOTE.--The Jews themselves understand this Psalm as of the present captivity, of which that in Babylon was the sample or forerunner, as we know.
Psalm 121
Here, as though the decree for deliverance had just been published, the Israelite looks to God for the expected journey, and receives an answer of peace. And what different company is this for the poor Israel of God! In the tents of Kedar before, he had the false tongue against him; now, on the journey home, he looks for his watchful Lord. It was not to be the ancient glory of the manifested Pillar guiding him, but still there was equal care and certainty from the eye of the wakeful Shepherd of His people--wakeful though unseen.
And the promises here made are still for the returning Israel in the latter day. (See Isa. 49: 9, 10)
Verse 1 leads me to say this--that we should accustom our souls to look more at our resources than at our exigencies or difficulties. "I will lift up mine eyes unto the hills from whence cometh my help." The Lord commands this; as, for instance, in Deut. 7: 17-19. And what is Rom. 8: 31-39, but the saint boasting in his resources in the face of all exigencies? We should make our hearts familiar with the promises and provisions of grace, so that when the occasion arises, we may enter the field of battle, like Jehoshaphat's army, with the sweet voice of these promises, like instruments of music, in our ear, and be led onward in that joy to victory. For "joy is strength," as Nehemiah told the congregation. (Neh. 8: 10)
Verses 3-8 seem to be the language of a divine oracle delivered in answer to the faith expressed in v. 1, 2.
Psalm 122
This song may have been inspired for the use of the worshippers going up to the feasts; but it suited the returning captives, who had, in the preceding Psalm, been anticipating God's care of them on the journey, and now anticipate the end of that journey, and the regained house of the Lord. So, it may be the breathing of any renewed soul looking toward Jerusalem in the heavens. And surely it will suit the afflicted Remnant in latter-day troubles.
The Psalmist very beautifully celebrates the city of God as the city of peace, the place where God had recorded His name, the scene of joy and praise, the centre of worship and of all holy solemnities, and also the seat of Jehovah's government. It is saluted as the witness of both the Throne and the Temple, where the Glory and the Sword dwelt together, where, as we speak, a Theocracy is displayed. He invites others to seek her peace, and finally addresses her with warm assurances of love, both because of his brethren, and because of the Lord his God; for their stated concourse was there, and His house was there.
Psalm 123
The suppliant (identifying himself with others) looks, amid the reproaches of the adversaries, to the Lord in the heavens; taking to him the happy mind of a servant, who may expect care and protection from the hand of him whom he serves. For v. 2 expresses the attitude of confidence, not of subjection--though of course subjection is implied. And protection may be claimed where subjection is rendered.
It suits the utterance of the captives, just as they were setting out on their long and dreary journey; those who were "at case" in Babylon at that moment reproaching and despising them. The "proud" ones there would just then have eyed them as a company of poor pilgrims, a fit mark for their derision. They endure the same scorn in their present dispersion among the heathen or Gentiles. (Jer. 30: 17) The finger is still pointed.
The quickened soul, just beginning to turn towards Jesus, must count on such despite. For, in spirit, this Psalm is the language of every saint who should understand what the reproach of the proud is, and suffer it gladly. "Paul, thou art beside thyself; much learning doth make thee mad."
Psalm 124
This Psalm is uttered under a fervent sense of some fresh distinguished mercy. It is adapted to the returning captives, as they were just got beyond the scorn of their Chaldean enemies, which, as we saw, they were feeling in the previous Psalm. But it shows that they had endured persecution as well as scorn--such persecution as would have destroyed them, but for the signal help of the Lord.
In the day of the opposition of men, this utterance may, in like manner, suit any godly soul; and may, I doubt not, be especially used by the Israel of the last days who are to endure much of this opposition from the men of the earth, who have their portion in man's world.
Psalm 125
As the previous Psalm was uttered under the sense of some recent deliverance, this is the expression of being consciously more distant from all that grieved or threatened. The Israel of God here enjoy calm after storm. The hearts of the returning captives are now at ease; and their rescue from Babylon has taught them, that though the Lord may for a season use the wicked as a rod of anger upon His people, He will not let that rod rest or abide on them. He will debate with His rod, give it a measured duration as well as a measured severity, graciously remembering that the spirit might fail under too long an oppression. (See Ecc. 7: 7) Indeed He will end His indignation on Israel by the destruction of that rod. (Isa. 10: 5-25)
Israel then desires further good from the Lord, and they assure themselves that He will deal righteously with hypocrites and evil doers. And so the nation will be cleared in the latter day of all that are not the refined Israel of God, the part brought through the fire.
But on this Psalm we may say how strikingly the thoughts of the Spirit in the prophets express the Lord's varied provision for His people! He will plant mountains round Zion when she wants security; He will spread a plain around her when she wants to bask in the light of glory. (See verse 2, and Zech. 14: 10)
Psalm 126
The ransomed of the Lord, now fully on their way, as we have seen, call to mind their joy when the decree of Cyrus was published, and also the kindly words of some neighbours of theirs on that occasion. For in the crowd around the cross, while there were those who cried, "Crucify Him, crucify Him," there were also the weeping daughters of Jerusalem. Such too have been commonly seen at the martyrdom of the saints. And such appear here at the return of Israel from Babylon. Some despised (Ps. 123: 3, 4), while others congratulated them (Ps. 126: 2).
The captives on their return, and that very naturally, call to mind their prayer (verse 4), and are able, from the whole history, to draw the moral (v. 5, 6)--a moral, too, that marks the history of Christ Himself and all His people. He afterwards sowed in tears at Jerusalem (Luke 19: 41), but by and by He will there reap in joy. (Isa. 65: 18, 19)
How little do believers realise the joy of deliverance as expressed in this beautiful Psalm. The captives, on the decree of Cyrus, were like men that dreamed. It was as though some brave fiction had filled their hearts, so rapt were they in the joy of that moment. O that we knew this when we think of salvation and of Jesus! The eunuch went on his way rejoicing, and the joy seems to have made him indifferent to the strange departure of his dear companion. How should our hearts covet this satiating delight in Him!
NOTE.--We Cannot fail to have noticed that Cyrus, the conqueror of Babylon and the deliverer of Israel, is a type of Christ, and so treated by Isaiah. (See Isa. 44, Isa. 45) He and his conquests were named and described by that prophet nearly 200 years before he was born.
