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One interesting feature in the book of Psalms is the correspondence between certain psalms in one book and certain in another. There are three instances of this in the fifth book. They are psalms 110, 118, and 119.

The 119th psalm answers to psalm 1. In the latter, the blessed man is described who walked not in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of the scornful. Like an evergreen tree, all his sustenance was drawn from the river of God's pleasure. The secret of such a life is found in Ps.119:God's word, statutes, commandments, were his delight, every thought, desire, action, was ordered by the Word.

Psalm 118 has its complement in psalm 2. The latter shows Jehovah's anointed, refused by the people, but set up in power, King in Jerusalem, while in psalm 118, we find the words quoted by our Lord to the "Chief Priests and elders of the people," "The stone which the builders rejected is become the head stone of the corner. This is the Lord's doings; it is marvelous in our eyes" (Matt. 21:42).

Psalm 110, which is now before us, is the complement of psalm 102. In the latter, we have already seen Messiah cut off in the midst of His days, yet in His glorious person, "THE SAME," the One Who remains when all else is removed. In our present psalm, the despised and humbled One Who went into death is called to sit at the right hand of Jehovah, pending the subjugation of all things to Himself.

The opening words, it will be noticed, were quoted by our Lord when the Pharisees gathered to Him seeking to entangle Him and thus have an accusation against Him. He first asked a question, "What think ye of Christ, whose son is He?" Glibly enough they answered, "The son of David,"-this of course according to Jewish hope. The Lord then put a question which effectually closed their mouths. "How then doth David in spirit call Him Lord, saying:The Lord said unto my Lord, Sit Thou on my right hand until I make Thine enemies Thy footstool. If David then call Him Lord, how is He his son?" (Matt. 22:45). To rightly answer the question would be to admit that the Messiah must be God manifest in flesh.

In our psalm this glorious Person is seen in the double character of King and Priest. The first three verses set forth the King, and in Hebrews 1, where the concluding words are quoted, "Sit Thou on my right hand until I make Thine enemies Thy footstool" (ver. 13), we learn how He has reached that place of exaltation.

In Hebrews 5, verse 6 is quoted from our psalm, and linked with psalm 2, and we read in verse 8 (N. T.), "Though He were Son, He learned obedience from the things which He suffered." Not that He learned to be obedient, but in the place He had voluntarily taken, He learned what obedience entailed. He became obedient unto death, even the death of the cross. It was not for Him "the path of glory leadeth but to the grave," but the path of obedience to death led to the glory.

The first verse of our psalm, therefore, is resurrection ground, and this is clearly seen in the Spirit's interpretation of the words through Peter in Acts 2:34, 35, concluding with the words:"Let all the house of Israel assuredly know that God hath made that same Jesus, Whom ye have crucified, both LORD and CHRIST." We see too, that our Lord's present session at the right hand of God is the earnest of that coming day of displayed glory, when everything, will be subdued to Zion's glorious King. (See Heb. 1:13; 2:8, 9; and 1 Cor. 15:23-28). But this subjugation to God's King in Zion can only be accomplished by force, hence the words, "The Lord shall send the rod of Thy strength out of Zion, rule Thou in the midst of Thy enemies" (ver. 2). Israel as a nation is seen in verse 3 gathered around the King in Zion, made willing in the day of His power. In the day of His manifested weakness, they refused Him. This is clearly seen in the previous psalm, their whole attitude is expressed in the words, "They have rewarded Me evil for good, and hatred for My love." A suffering Messiah (though prophetically spoken of by "holy men of God," Isaiah 53, etc.) did not conform to the hopes and longings of the proud nation, who looked for Jehovah's active intervention and their complete deliverance from Gentile oppression. The words of the two sorrowful travelers to Emmaus, "We trusted that it had been He which should have redeemed Israel," voiced the sentiments even of those who attached themselves to Him.

But, now, all is changed. The King is displayed in power and great glory, attended by ten thousands of His saints, "in the beauties of holiness, from the womb of the dawning," and the psalmist adds, "Thou hast the dew of thy youth." These words would seem to speak of children of grace, a remnant drawn especially to Him, united to Him by the sympathy and love of His heart.

"The Lord hath sworn and will not repent, Thou art a Priest forever after the order of Melchisedek." These are remarkable words. As another has said, "This is promise and prophecy." He is not only King, but Priest, and to this God bears witness and in these words grace and love shine out. The Priest, bearing all the weaknesses of the people, went in to God, presenting to Him the sacrifice, and then came out in blessing the people. But Aaronic priesthood was wholly insufficient, and even the promised blessing to the nation could not be insured by the Levitical economy. A better priesthood was necessary, and this is insured in this glorious Person to Whom it was said, "Thou are a Priest forever, after the order of Melchisedek." This is enlarged upon and fully detailed in the epistle to the Hebrews (chaps. 5 to 8). The people needed, not only a King, but a Priest, one who could offer atonement. Thus only could He be "King of righteousness, King of peace," and bless Abraham's children, as Abraham himself had been blessed by Melchisedek, when returning from the conquest of the kings. In verses five and six which follow, the day of judgment upon the King's enemies is anticipated, when His enemies will be made His footstool, and every opposing power will be completely broken. A remark of J. N. D. as to verse 6 may help to a proper understanding of a somewhat obscure passage. He says, "I suppose in verse 6 it is the head over a great country, the head of power in the earth, not Antichrist, nor even the beast. These are destroyed on His coming from heaven. Self-exalting man is brought low." (Synopsis).

Thus, His conquest is complete, and the way prepared for the setting up of that glorious Kingdom which shall never be destroyed or superseded, but shall stand forever (Daniel 2:44). The will of God shall then be done on earth as it is in heaven.

"Jesus shall reign where'er the sun
Doth his successive journeys run;
His Kingdom stretch from shore to shore,
Till moons shall wax and wane no more."

The last verse seems to give the reason for His exaltation. "He shall drink of the brook in the way; therefore shall He lift up the head." The words remind us of Gideon's three hundred and the Lord's word, "By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand." The humble dependent One, "drank of the brook in the way," refreshment given by Jehovah sustained Him. "I have meat to eat that ye know not of," was His word to the disciples, and to the poor woman of John 4, He speaks of Himself as the Giver of living water.

The three psalms which follow are "Hallelujah" psalms, and beautifully reflect the ways of God, praise flowing to Himself, as the result of His intervention in righteousness is seen. Psalm 111. His works are seen and remembered, Jehovah is gracious and merciful, holy and reverend is His name.

In Psalm 112, the character of those who fear Him is dilated upon, and praise ascends for the security and deliverance of the "generation of the upright." We must ever keep in mind that the sentiments expressed are distinctly Jewish, and it is impossible to apply much in the Psalms to those who are the subjects of sovereign grace during this day of grace-this Church period. The last of the series forms a beautiful finish, praise universal to Jehovah's name, over all the earth. The exhortation to the servant of Jehovah, "Praise ye," is answered by the words joyfully given, "Blessed be Jehovah's name, from this time forth and forevermore." Fullest praise and worship is given as the result of Jehovah's ways is seen, the wide creation is the scene of His glory:"From the rising of the sun unto the going down of the same," the Lord's name is to be praised. Israel's God "is high above all nations, and His glory above the heavens," His dwelling place is on high, but His grace takes interest in all that concerns the sons of men.

In the remaining verses, Hannah's song is quoted, and in it we see reflected Israel's story; grace triumphant over all man's weakness and failure. The application of Hannah's words in Isa. 54:1, and Gal. 4:27, to Jerusalem is most instructive. Again the psalmist reiterates "Hallelujah!" ?

"Yea, Amen, let all adore Thee,
High on Thine exalted throne;
Saviour take the power and glory;
Claim the Kingdom for Thine own;
Come, Lord Jesus!
Hallelujah! Come, Lord, Come."

J. W. H. N.

(Concluded)