THE FIRST PART: A BIRD’S-EYE VIEW OF THE OLD TESTAMENT
The Books of Poetry
Message Six—Psalms (5)
Scripture Reading: Psa. 119:164; 122:1-4; 125:1; 126:1-6; 133:1-3; 134:1-3; 146:10; 150:1-6
I. Psalms 120 through 134, the Songs of Ascents, reveal the preciousness of Zion and Jerusalem in the experiences and praises of the saints; these psalms are the praises of the saints in their going up to Zion and speak of their love of the house of God in Jerusalem:
A. Psalms 120—134 are a particular group known as the Songs of Ascents:
1. Instead of speaking concerning the law, these psalms are related to the matter of captivity; the people of Israel loved the law, but because they transgressed the law, even going as far as to turn from God and worship idols (Jer. 2:13), God sent them into captivity in a land of idols.
2. As the people were suffering in captivity, they could not forget Zion and Jerusalem, which were signs, symbols, of the very God whom they worshipped; when the people of Israel were captured, they were in a downward situation.
3. To return to Jerusalem and to Zion was to be in an upward situation, to “go up” (122:4); Jerusalem was built on Mount Zion; therefore, when the people journeyed to Jerusalem, they had to ascend, and as they were ascending, they sang a song of ascents.
B. Psalm 120 is the praise of a saint in his going up to Zion concerning Jehovah’s deliverance of him from his distress.
C. Psalm 121 is the praise of the saint in his going up to Zion concerning Jehovah’s keeping him from evil.
D. Psalm 122 is the praise of the saint in his going up to Zion concerning his love of the house of God in Jerusalem.
E. Psalm 123 is the praise of the saint in his going up to Zion concerning God’s compassion on the returned captives.
F. Psalm 124 is the praise of Israel in their going up to Zion concerning Jehovah’s help in the invasions of their enemies.
G. Psalm 125 is the praise of the saints in their going up to Zion concerning Jehovah’s surrounding of His people.
H. Psalm 126 is the praise of the returned captives in their going up to Zion concerning the great things which Jehovah had done for them.
I. Psalm 127 is the praise of the saints in their going up to Zion concerning Jehovah’s care for and blessing to His people.
J. Jerusalem typifies the church, and Mount Zion typifies the overcomers in the church, who are for the building up of the Body of Christ to Consummate the New Jerusalem—2:6; 125:1; Rom. 12:4-5; Eph. 4:16; Rev. 3:12.
K. For the Lord to do good unto Zion is for Him to build up the church, fill the church with His glory, and grant the church His rich presence with Himself as joy, peace, life, light, security, and every spiritual blessing—Psa. 51:18.
L. The blessing comes from Zion, from the highest peak of God’s mountain, from those who have attained to the position of the overcomers—134:3.
II. Psalm 133 is the praise of the saint, in his going up to Zion, concerning Jehovah’s commanded blessing of life under the anointing oil and the watering dew on the ground o oneness:
A. In Psalm 132 we have the church life, and in Psalm 133 we have the church living:
1. Psalm 132—”A Song of Ascents”—reveals David’s desire for the temple as the resting place of the Ark, signifying the top of the church life, the temple church life, where the overcomers are resting with the dwelling in God (v. 14), enjoying Christ as their food for satisfaction (v. 15), their glorious clothing (v. 16), their horn of victory (v. 17), their enlightening lamp (v. 17), and their shining crown (v. 18).
2. The church living is the highest living—a living with brothers dwelling together in oneness—v. 1.
3. This highest living causes God to come in to bless us with the fine oil (the Spirit) and the fresh dew (the grace of God)—vv. 2-3a.
B. The brothers’ dwelling together in oneness is likened to the inestimable goodness of the precious ointment on the head of Aaron and to the incalculable pleasantness of the dew of Hermon on the mountains of Zion—vv. 1-3a:
1. As a person typified by Aaron, the church as the one new man includes the Head with the Body as the corporate Christ, the corporate priesthood—1 Cor. 12:12; Eph. 2:15; 1 Pet. 2:5.
2. As a place typified by Zion, the church is the dwelling place of God—Deut. 12:5-7, 11, 14, 18, 21, 26; Eph. 2:21-22; Rev. 21:3, 22.
C. The genuine oneness is constituted of the spreading ointment and the descending dew for the gradual building up of Christ’s Body in the divine dispensing of the Divine Trinity—Eph. 4:16; 3:16-17a; 2 Cor. 13:14.
III. As the conclusion to Psalm 133 and as the last of the Songs of Ascents, Psalm 134 is the praise of a saint, in his going up to Zion, concerning the charge and the blessing of the children of Israel to the serving priests in the house of God:
A. Psalm 134 indicates that the highest people, those who are in Zion, can bless everyone and teach everyone—vv. 1-2; cf. Gen. 47:10; 48:20; 49:28.
B. The blessing comes from Zion, from the highest peak, from the one who have attained to the top, to the position of the overcomers—Psa. 134:3.
C. In every age and century, God’s blessing has come to the church because of the overcomers—cf. Rev. 2:7; Num. 6:23-27.
IV. The book of Psalms is a book of praise; in the Psalms we find the greatest and highest praise:
A. The praise of Jehovah in Psalms 103—106 issues in Hallelujahs, beginning in 104:35, because the earth has been fully recovered by God and brought under the reign of Christ in His kingdom—cf. Rev. 19:1-6; 11:15.
B. Psalms 111 through 118; this group of psalms may be called “psalms of hallelujahs”:
1. In psalm 111, we have the praise of God’s elect for God’s great works according to His covenant which He made with Abraham, Isaac, and Jacob.
2. Psalm 112 is the praise of God’s elect for God’s blessing due to their fear of Him (vv. 1-2) and their virtues thereof, mainly in giving to the poor (vv. 4-5, 9; cf. 2 Cor. 9:6-11).
3. Psalm 113 is the praise of God’s elect for God’s exaltation and humility in taking care of the lowly and needy ones.
4. Psalm 114 is the praise of God’s elect for God’s marvelous deeds to them in Egypt and in the wilderness and their becoming God’s sanctuary and domain.
5. Psalm 115 is the praise of God’s elect for God’s being real, trustworthy, and full of blessing to His elect and to all those who fear Him, unlike the idols.
6. Psalm 116 is not only the praise but also the thanksgiving of God’s elect; they praised and thanked God in the presence of all God’s people, in the courts of His house, and in the midst of Jerusalem.
7. Psalm 117 is the exhortation of God’s elect to all the nations to praise Jehovah for His great lovingkindness and everlasting faithfulness.
8. In Psalm 118, we have the thanksgiving of God’s elect for God’s bountiful goodness and everlasting lovingkindness leading to Christ as the cornerstone for God’s building.
C. Psalms 146 through 150—the Hallelujah psalms—are the consummate praise:
1. Psalm 146 concerns the praising of Jehovah for His reigning from Zion—v. 10.
2. Psalm 147 is a praise to Jehovah for the rebuilding of Jerusalem.
3. Psalm 148 is a praise to Jehovah or His exalted name and for His transcending majesty—v. 13.
4. Psalm 149 is a praise to Jehovah for His taking pleasure in His people, Israel, and His adorning of the lowly with salvation—v. 4.
5. Psalm 150 is on praising Jehovah God:
a. This psalm is a concluding charge to everything that has breath to praise God—v. 6.
b. Psalm 150 is not only the conclusion of the Psalms—it is the consummation of the entire Bible, for the Psalms are a miniature of the whole Bible.
c. The consummate praise in Psalm 150 corresponds with the praise at the end of Revelation—Rev. 19:1-6.
D. The Psalms reveal that the Lord has turned us from the law to Christ, that Christ has brought us to the house, that He is enlarging the house into the city, and that from the city He will gain the earth; then God’s purpose will be fulfilled, and we will declare, “O Jehovah our Lord, / How excellent is Your name / In all the earth!”—2:6-7; 27:4; 48:1-2; 72:8; 8:9
V. At the conclusion of the Psalms, we are in the “hallelujah house” —150:1:
A. “Hallelujah! Praise the name of Jehovah; / Praise Him, you servants of Jehovah, / Who stand in the house of Jehovah, / In the courts of the house of our God. / Praise Jehovah, for Jehovah is good” —135:1-3a.
B. Praise is the highest work carried out by God’s children—119:164.
C. The highest expression of a saint’s spiritual life is his praise to God—Heb. 13:15; Acts 16:19-34:
1. The Christian life soars through praises.
2. To praise is to transcend everything to touch the Lord.
D. Spiritual victory does not depend on warfare—it depends on praise—2 Chron. 20:20-22.
E. We need to see that God is above everything and that He is worthy of our praise—1 Chron. 29:10-13.
F. “I will praise Jehovah while I live; / I will sing psalms to my God while I yet have being”—146:2.
VI. In the church life and in our personal life, we need to offer consummate praise to God—22:22b; Heb. 2:12b; 13:15:
A. In the Psalms, we have O Lord and Hallelujah; we all must exercise ourselves to say these four words: O Lord, Amen, Hallelujah!
B. We need to praise the Lord; we need to sing to the Lord—Phil. 4:4; Heb. 13:15; Psa. 119:164; Eph. 5:18b-19; 1 Kings 6:7; 1 Chron. 6:31-32; 2 Chron. 20:21-22.
C. “Jehovah will reign forever, / Your God, O Zion, forever and ever. / Hallelujah!”—146:10.
Ministry Excerpts:
PSALMS OF HALLELUJAH
The title on Psalms 111 through 118 is “The Praise of God’s Elect Consummating in the Particular Position of Christ.” This group of psalms may be called “psalms of hallelujahs.” Psalms 111, 112, and 113 all begin with the word “Hallelujah.” These psalms, therefore, are psalms of praises to God, and these praises consummate in a particular position of Christ. This means that Psalm 118 does not come out of nothing but is the issue of the praises of God’s elect. As we consider these psalms, we will see that the praises in them are different from the praises in the foregoing psalms.
The Praise of God’s Elect for God’s Great Works According to His Covenant
In Psalm 111 we have the praise of God’s elect for God’s great works according to His covenant which He made with Abraham, Isaac, and Jacob. In verse 2 the psalmist declares, “Great are the works of Jehovah,/And sought out by all who delight in them.” Verse 4 says, “He has caused His wondrous deeds to be remembered;/Jehovah is gracious and compassionate.” In verse 5b we are told that He remembers His covenant forever, and in verse 9, that He has commanded His covenant forever.
The Praise of God’s Elect for God’s Blessing Due to Their Fear of Him and Their Virtues Thereof
Psalm 112 is the praise of God’s elect for God’s blessing due to their fear of Him (vv. 1-2) and their virtues thereof, mainly in giving to the poor (vv. 4-5, 9; cf. 2 Cor. 9:6-11).
The Praise of God’s Elect for God’s Exaltation and Humility in Taking Care of the Lowly and Needy Ones
Psalm 113 is the praise of God’s elect for God’s exaltation and humility in taking care of the lowly and needy ones. Verses 4 through 6 say, “Jehovah is high above all the nations, /And His glory is above the heavens./Who is like Jehovah our God,/Who has set His throne on high,/Who humbles Himself to behold/The heavens and the earth?” This is a praise both of God’s exaltation and His humility. His humility was manifested in His incarnation. If we compare these verses with Philippians 2:7-11, we will see that Christ humbled Himself and, due to His humility, He was exalted.
The Praise of God’s Elect for God’s Marvelous Deeds to Them in Egypt and in the Wilderness and Their Becoming God’s Sanctuary and Dominion
Psalm 114 is the praise of God’s elect for God’s marvelous deeds to them in Egypt and in the wilderness and their becoming God’s sanctuary and dominion. God did many things to make the rebellious people of Israel His sanctuary and His dominion under His rule. Concerning this, verse 2 says, “Judah became His sanctuary, / Israel, His dominion.”
The Praise of God’s Elect for God’s Being Real, Trustworthy, and Full of Blessing to His Elect and to All Those Who Fear Him, Unlike the Idols
Psalm 115 is the praise of God’s elect for God’s being real, trustworthy, and full of blessing to His elect and to all those who fear Him, unlike the idols. This psalm says that the idols made of silver and gold are not real but false. We should not put our trust in them. “They have mouths, but they do not speak; / They have eyes, but they do not see. / They have ears, but they do not hear; / They have noses, but they do not smell. /They have hands, but they do not feel; / They have feet, but they do not walk; / They make no sound in their throat” (vv. 5-7). In actuality, idols are not real and can do nothing. Thus, they are not trustworthy, and they have no blessing to give. But our God is real. He can speak, and He can give blessing. “Jehovah has been mindful of us; He will bless us; / He will bless the house of Israel; / He will bless the house of Aaron; / He will bless those who fear Jehovah, / Both small and great” (vv. 12-13).
The Praise and Thanksgiving of God’s Elect in the Presence of All God’s People, in the Courts of His House, and in the Midst of Jerusalem, For God’s Salvation, Deliverance, Preservation, Bountiful Dealing, and Abundant Benefits
Psalm 116 is not only the praise but also the thanksgiving of God’s elect. They praised and thanked God in the presence of all God’s people, in the courts of His house, and in the midst of Jerusalem. They praised and thanked Him for His salvation, deliverance, preservation, bountiful dealing, and abundant benefits.
The Exhortation of God’s Elect to All the Nations to Praise Jehovah for His Great Lovingkindness and Everlasting Faithfulness
Psalm 117 is the exhortation of God’s elect to all the nations to praise Jehovah for His great lovingkindness and everlasting faithfulness. The two verses of this psalm say, “Praise Jehovah, all you nations;/Laud Him, all you peoples. /For His lovingkindness is great toward us,/And the faithfulness of Jehovah is forever./Hallelujah.”
The Thanksgiving of God’s Elect for God’s Bountiful Goodness and Everlasting Lovingkindness Leading to Christ as the Cornerstone for God’s Building
In Psalm 118, we have the thanksgiving of God’s elect for God’s bountiful goodness and everlasting lovingkindness leading to Christ as the cornerstone for God’s building.
Christ Rejected by Israel, the Builders of God
In verse 22a, the psalmist speaks of “the stone which the builders rejected.” Verse 26 indicates that the psalmist was referring not to himself but to someone else. In His interpretation of verses 22 and 23, the Lord Jesus revealed that He was the cornerstone rejected by the Jewish leaders as the builders of God, who, in a sense, were building something for God. Although Christ was the stone given to them by God, they rejected Him to such an extent that they put Him on the cross.
Christ Becoming the Chief Cornerstone for God’s Building
Psalm 118:22b tells us that the stone which the builders rejected has become “the head of the corner.” The Hebrew for “head of the corner” can also be translated “chief cornerstone.” Although Christ was rejected by Israel as the builders of God, in resurrection God made Him the cornerstone for God’s building. In Isaiah 28:16 Christ is unveiled as the foundation stone; in Zechariah 4:7, as the topstone; and in Psalm 118:22, as the cornerstone. Of these three kinds of stones, the cornerstone is the most crucial, for it joins together the two walls and thus enables God’s building to stand.
God’s Salvation and the Prosperity Sent by God Coming from Christ as the Chief Cornerstone
Verse 25 says, “O Jehovah, do save, we pray!/O Jehovah, do send prosperity, we pray!” In Hebrew the words “do save” are hoshiah-na, the source for hosanna in the New Testament (Matt. 21:9; Mark 11:9-10; John 12:13). The prosperity mentioned in Psalm 118:25 is not material; rather, it refers to rich blessings that are heavenly, spiritual, and divine. This is the kind of prosperity described in Ephesians 1, which speaks of the heavenly, spiritual, and divine blessings given to us by the Triune God. Verse 3 says, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenlies in Christ.” According to Ephesians 1, the first portion of these blessings is of God the Father (vv. 3-6); the second portion is of God the Son (vv. 7-12); and the third portion is of God the Spirit (vv. 13-14). If we are interested in these blessings, we will be brought into the enjoyment of the prosperity sent to us by God because of Christ’s being the cornerstone. (Life-Study of Psalms, msg. 39)
THE PRECIOUSNESS OF ZION AND JERUSALEM IN THE EXPERIENCES AND PRAISES OF THE SAINTS
Psalm 128 speaks of Jehovah’s blessing to Israel from Zion and the prosperity of Jerusalem in Israel’s enjoyment. Psalm 129 concerns God’s righteous dealing with the persecutors of Israel and the haters of Zion. On this earth there is a people chosen by God as His elect, and this people is always persecuted. This is true of the believers today, who may be persecuted for preaching the gospel and teaching the Bible. Furthermore, Zion, the highest peak of that range of mountains, signifies the overcomers in the church, the higher ones among the believers. Just as Zion was hated, so the overcomers also are hated. But God comes in to deal righteously with those who persecute Israel and hate Zion. Israel is God’s elect, and God deals with those who persecute His people, but this does not mean that Israel is perfect and sinless. On the contrary, Israel has many sins and iniquities. Thus, in Psalm 130 we have a psalm of forgiveness and redemption.
Psalm 131 indicates that after we experience God’s forgiveness, we become humble. Formerly, we were proud and even haughty, thinking that we alone were right and that others were wrong. But after we are enlightened concerning our real situation, make a thorough confession, and receive God’s forgiveness, we become humble. We humble our heart, lower our eyes, and our soul becomes quiet “like a weaned child with its mother” (v. 2). I have had this experience many times, realizing that I am nothing, that I have nothing, and that I can do nothing. When our heart is humbled and our soul is quiet, we are in a condition that is suitable for God to come in to rest. In such a situation God can have a resting place, a dwelling. However, when we are proud and our eyes are haughty, God has no rest, no dwelling place, in us. Only when we are humble, calm, and quiet is the situation right for God to rise up, enter into us, and take us as His resting place. This is Zion becoming God’s habitation, His resting place, as revealed in Psalm 132.
Next, Psalm 133 shows us that Zion is the unique place where the brothers can come together in unity. Zion is the uniting center. In any other place we are scattered and divided. When God has His rest, His dwelling place, in Zion, we can come to Him in Zion and dwell there in unity with the brothers. How good and how pleasant this is! It is like the fine oil, signifying the anointing, upon Aaron, and it is also like the morning dew, signifying grace, that descends from Mount Hermon to the mountains of Zion. This indicates that, as God’s people, we need both the anointing and the watering. Moreover, in Zion God has a place where He can command His blessing. Therefore, in Zion we receive the commanded blessing of God, even life forever.
Finally, in Psalm 134 the children of Israel first charge the priests to praise God in the night, and then they bless the priests. Whereas the priests taught and blessed the children of Israel, here the children of Israel teach and bless the priests. This indicates that the children of Israel have become higher than the priests.
The sequence of Psalms 128 through 134 is logical and reasonable. We enjoy God’s blessing from Zion and the prosperity of Jerusalem, and then God deals with those who persecute us and hate us. Nevertheless, we are sinful and need God’s forgiveness. When we receive His forgiveness, we become humble, calm, and quiet, and God comes in to rest, to dwell, in us. Then we come up to Him to dwell in unity. As a result, we become Mount Zion; that is, we become the highest people, those who are even higher than the priests. (Life-Study of Psalms, msg. 42)