By J.G. Bellet
Psalm 146
This note of praise rehearses the vanity of man and of all confidence in him, which surely now, in this day of the closing history of man's world, will have been abundantly proved. But it celebrates, on the other hand, the blessing of him who has the God of Jacob for his help and portion. The Spirit enlarges on the excellencies of the God of Jacob, and ends with repeating the call to praise Him.
We may observe, how much loftier are the songs which close than those which of old opened the ways of God. The work of creation was the only theme for the "morning stars" and the "sons of God" then. But now the Lord, the God of Jacob, has gathered praise in other acts than in that of creation--His keeping of truth, His executing of judgment, His feeding the poor, loosing the prisoner, healing the blind and the oppressed, loving the righteous, preserving the stranger, and reigning in His Zion for ever--these are new and honourable praises for the Lord of heaven and earth.
These beautiful Psalms are the earth's or Israel's expression of that same joy which is heard in heaven thus
"The kingdoms of this world are become the kingdoms of our Lord and of His Christ; and He shall reign for ever and ever." (Rev. 11: 15)
Israel's joy will lead and secure earth's joy, for the king of Israel is God of the whole earth (Isa. 54); and what will their recovery be but life from the dead? (Rom. 11) "Scenes surpassing fable and yet true" will then be witnessed. And in words often enjoyed, I may close this meditation
One song employs all nations, and all cry--
Worthy the Lamb, for He was slain for us!
The dwellers in the vales and on the rocks
Shout to each other--and the mountain tops
From distant mountains catch the flying joy,
Till, nation after nation taught the strain,
Earth rolls the rapturous hosanna round."
Psalm 147
This Psalm constitutes another of the praises prepared for the kingdom. "The instrument," as one has expressed it, "is tuned here at the door." It is of larger compass than the preceding song, celebrating the praise of the Lord in all His high and holy honours--in His power and knowledge, in creation and providence, in Israel, in grace, and in judgment--as one who, though so high that He numbers and names the stars, yet hears the cry of the young ravens. And the God of heaven and earth is Israel's God. He who does His pleasure throughout the universe gives peace and plenty to Israel. Zion is therefore especially summoned to join in this praise, for God has especially become her God; and they who have been forgiven much and blessed much should love much and praise much.
And as the previous Psalm had shown how God received praise in His acts of grace and redemption, beyond all that His acts in creation had brought Him, so here we see that the same acts of grace and redemption bring Him more delight than the others. It is not "the strength of a horse" or "the legs of a man," that are now the divine delight, though such show forth His handiwork; but "the Lord taketh pleasure in them that fear Him, in those that hope in His mercy."
Nothing gratifies love (we may, from this, say) like using it. Love does not act to be admired, but to be used. Nothing answers the heart of Jesus so much as drawing from Him, and trusting Him. The woman of Samaria far more refreshed Him by going away with a heart filled out of His wells, than had she staid to give Him (though He needed it then) out of her pitcher. For that enabled Him to say, "I have meat to eat that ye know not of." This was Jesus on earth, this is God in heaven. And Israel will give Him this delight by and by, as now every poor sinner does who knows that the blood of Christ and the righteousness of God are his precious property, and therefore takes them, and all things with them, as the gift of grace, with confidence and joy of heart.
NOTE,--The Septuagint divides this Psalm into two, beginning a new one at v. 12. (See Psalm 10 note.)
Psalm 148
This hallelujah, or song of praise, calls on heaven and earth and all things therein, to join in celebrating the glory of the Lord. And it challenges this praise from Israel, whose horn or majesty has been exalted, to whom "the first dominion," as another Scripture expresses it, has now come. The Lord Himself, however, is above all this millennial earth and heaven, in His own proper glory. His name alone is excellent. (See Psalm 8)
All this joy of heaven and earth is much spoken of. The times of restitution and refreshing are felt throughout--"the presence of the Lord" becomes the exhilarating atmosphere every where. John, in spirit, heard all creatures in heaven, in seas, on earth, and under the earth, uttering their praise in prospect of this. (Rev. 5) But I would observe, that all this joy of creation the apostle hangs upon "the manifestation of the sons of God" (Rom. 8), and the prophets, upon the redemption of Israel. (Isa. 44: 23, Isa. 49: 13, Isa. 55: 12) For these distinct testimonies are according to the several ministries of apostles and prophets. In one place our Psalmist shortly connects the two, touching the chord where their harmonies lie--"when the Lord shall build up Zion, He shall appear in His glory." (Ps. 102: 16)
May we not, upon this, say, that often, among the saints, there is wanting one to do this happy office of "the sweet singer" in Israel, thus to strike the true unisons. For the voices are not discordant, save in the unattuned ear. There may be real oneness in the spirit of our minds, where there are divers judgments and thoughts,--"eating" and "not eating," if both "to the Lord," is real oneness, in the esteem of the Spirit of God, though in man's judgment it may be discordance and separation. (Rom. 14) But this only as we pass.
NOTE.--The supremacy of "the Word" in the operations of what is called nature is declared, as in 2 Peter 3: 5-7. (See Ps. 147: 15, 18; Ps. 148: 8)
Psalm 149
This is still, I need not say, of the same volume of songs for the kingdom. But it is exclusively for Israel.
It appears, from many Scriptures, that Israel will be employed as the Lord's weapons of war against the factious heathen who come up against their land. (Isa. 41: 15; Jer. 51: 20; Micah 4: 13; Zech. 9: 13, Zech. 10: 3, 4) But they will enter into the battle "with tabrets and harps" (Isa. 30: 32); or, as this Psalm expresses it, "with the high praises of God in their mouth," so satisfied and happy will they be in the sure results of having the glory with them.
The order of these things we speak not of: but after the land has become one of "unwalled villages," and "the deserted places are inhabited," and "the people are gathered out of the nations," another army, it appears, will come up. But they shall perish under the withering of the Lord's strength in hailstones, pestilence, fire, and overflowing rain; and then shall Jehovah be "Most High over all the earth." (See on Ps. 83; and see Ezek. 38, 39)
We have but partial thoughts of all the extended action of these coming days. But this we know, praise shall close the history and fill the scene. The "valley of decision" shall become the "valley of blessing." For the valley of Jehoshaphat is the place of the last struggle (Joel 3), and that is the valley of Berachah or blessing (2 Chr. 20), where the din of battle was lost in the music of praise. And the millennial earth will be an extended valley of Berachah. All will be blessing there. Man's city will have become a ruin then; the feet of the poor will have trodden it down. God's city then shines; its walls are salvation and its gates praise; and the righteous nation enter (Isa. 25-27) The light and the gladness, which have been as yet but sown (Ps. 97), shall then be reaped, and "it shall be to the Lord for a name, for an everlasting sign that shall not be cut off."
"The wars of the Lord" (Num. 21: 14), I might take occasion from this Psalm to say, are of two kinds--those which He conducted entirely alone, and those in which He employed His People.
The battle at the Red Sea was of the first kind. The Lord was there all alone. Israel had nothing to do but to be still and see God's salvation. He looked forth from the cloudy pillar and troubled the host of Egypt. (Ex, 14) So, in the controversy with Balaam. The Lord was again all alone, apart from Israel, who did not know at the time what was going on in the distant and high places of Moab. (Num. 22-24) The scenes in 2 Kings 7 and 19, in Israel's latter history, are the same.
The battles with Amalek, with Arad the Canaanite, Sihon the Amorite, and Og of Bashan, are of the second kind. The Lord employed His people in them (Ex. 17, Num. 21) So, after they enter the land, the battles of Gideon, Jonathan, David, at Jericho and Ai, and generally, I need not say, are of this class. In the one case, Jehovah triumphed for Israel, in the other, in Israel.
Each of these kinds of battle has its own proper moral or spiritual sense. Thus--the great act of redemption, like the deliverance of Israel from Egypt, was entirely single-handed, as we know. The Lord drank the cup alone, and to the dregs. "His be the victor's name, who fought the fight alone." But there is a class of battles, for the fighting of which we must enter the field ourselves. Our business is to fight, and nothing is done without us. Spiritual conflicts the believer goes through in his own person. In them he is deeply conscious of the fight. He may know that he has no strength equal to the occasion, but he knows that he must be in the field from first to last. The Lord, it is true, brings the strength, but it is used in and through His saint. The indwelling Spirit meets the indwelling sin; or, the new man in Christ mortifies the earthly members.
Thus is it now with us. And in days still before us, the God of Israel will revive His work both for and with Israel. As with the rod of another Moses, and with the sword of another Joshua, He will write over again the story of the Exodus and of Canaan. Again will He bend Judah for Himself, and fill His bow with Ephraim. (Zech. 9) As this Psalm finely has it in the closing verses.
