Collected Writings of John Nelson Darby (Volume 13)

《Collected Writings of John Nelson Darby (Volume 13)》

TABLE OF CONTENTS

Heads of Psalms: Book 1, Book 2, Book 3, Book 4, Book 5.
On Colossians 1: 19
On Haggai 2: 5-9
Scriptural Criticisms
Psalm 68
On the Greek Article
Additional Notes on the Greek Article
Greek Particles and Prepositions
Two Letters on the Greek Aorist in translating the New Testament.
The Dispensation of the Fulness of Times
Preface to Various Testaments
The Bearing of Romans 5: 12-21
Washed, Sanctified 1 Corinthians 6
"Washing," or "Laver"? Ephesians 5: 26
The Similarity of Jude and part of 2 Peter
Likeness and Image Psalm 17: 15
The Sprinkling of Blood
Notes on Scripture: The Baskets of First-fruits.

Heads of Psalms: Book 1 *

J. N. Darby.

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*As these remarks are very brief and do not pretend to enter into the formal exposition of the book but not unfrequently treat of distinctions of a critical nature, important to the christian student, they are inserted with others still more avowedly of that class. They were private notes jotted down in reading the Psalms. Some sentences added by another hand to the original MS are omitted. Doubtless the author would be much more jealous now of allowing Christ personally in most of the Psalms, seeing in them rather His Spirit in the godly of Israel. In other ways too the progress gained since these notes were written is considerable, greatly as they were then and are still in advance of the views common among Christians. They will be read with interest still, even though not a little may be superseded, and the truth is more guardedly put now than then. Some notes written since then, and still only in manuscript, may be of interest and more or less serve as correction. — Ed.

Psalms 1, 2. — The first is Christ under the law; the second is Christ in glory. The first two Psalms are as it were introductory: one, of the great general truths; the other, of the circumstances in which according to the ordained glory of Christ they are brought out to light; yet Christ as the head of the Jews, is in the first, the matter of it. The first is His character, the second is His power as set by Jehovah — king; and so the circumstances of the Psalms suitably. One is Christ in His perfectness under the law, the other is Christ set in glory in Zion, as king against, and in spite of, the rebellious Gentiles, as by the power of Jehovah.

The first is Jewish, the second is Jewish in power, but as He is made head over the heathen, it is therefore in extension of power — Gentile; and thus they are a key to the whole book. The latter both true in Christ, suffering in person, and so applied; and will have its fulfilment actually in the latter-day crisis alone, and thus it is a key to the whole book.

Psalm 3 is the voice of Christ in the Jewish remnant in their distresses (but the same is conventionally true of God's people everywhere and ever). Also note the testimony concerning the troubles of the Jews; and the remnant finds its place in the reception or treatment of our Lord in His appearance among them first.

Accordingly the Jews, as such, become identified with the ungodly enemy in the last days, with respect to their conduct towards the remnant. This is an interesting and important point: Absalom is typical. This the reading of Habakkuk and Joel (compare Ezekiel 38, Luke 21, etc.) has largely, not to say fully, opened, though much of course to be seen yet. (See also Isaiah 33.)

242 I am inclined to think that the adverse external enemies are always designated by a distinct word, though not distinguished in the English, "oyeb": the enemies to Christ or the remnant, and oppressors within, by another word, often "tsarar".

Thus in Psalm 8 "because of thine enemies" is the latter word; "to still the enemy and avenger" is the former

Psalm 4 is the supplicatory confidence of the beloved, that is, Christ and the remnant (in the face of the enemies, and in the midst of unfaithfulness) in God, and in the principles of righteousness: the reference to Deuteronomy 33: 19, in verse 5, is material.

Psalm 5 is the anxious enquiry of the beloved under the existing circumstances of trial; but whereas Psalm 4 adverts to proud Gentiles, who have no portion in the covenant, this Psalm adverts to the ungodly Jews rather.

Psalm 6, in this view, needs no comment, save that it marks the faith of the Spirit in the remnant, humbling itself under the sense of what is generally due: the expression therefore of Christ in the days of His humiliation. Compare the beginning — trial; and the end — judgment.

The pleading for deliverance from going down to the grave is fulfilled in "the flesh being saved" in that day; Christ secured this for them by taking their guilt, that is, on the cross, and going down.

Psalm 7, of which the title shews the occasion, exhibits the confidence of the beloved in His righteousness as against the reproaches of the enemy and the blasphemer, though there were none to declare His generation. (Compare John 18, latter part especially.) Compare the history of this Psalm and the latter part of 1 Peter 2, recollecting that Absalom, or that history, was the type of the latter-day trouble; the identification of the Lord with it, as exhibited in His bringing into judgment. He indeed entered into it that He might overcome, and so give to them "the sure mercies of David" — the Beloved. But as the Jews were then with Pilate, so the Gentiles with the ungodly Jews. The reproach associates itself with the attacks of the ungodly; so Rabshakeh.

Both characters of enemies are mentioned in this Psalm, but it is the plea of Christ's righteousness, saying, If He were like these antichristian enemies (Jews joined with Antichrist), then let the external enemies persecute and tread Him down. The plea is against Antichrist and the ungodly Jews, separating Himself from them. His defence was of God, not man: Jehovah should judge. Absalom and Saul, as types, are united; and so indeed Shimei's words connected them together.

243 Psalm 8 is the celebration by the Jews of the glory of their Head, in which of course we join. It is Jehovah — His name, excellent in all the earth, and His glory now set above the heavens (so recognized by them). Of the application of this there can be no question. I do not think the omission of the sun immaterial. This man, in His humiliation, and as the Son of man, is considered Enosh, Ben-Adam. I am at present disposed to think the translation of verse 5 right. Observe, the last verse expresses the sense of the Jews as to their portion of the glory. His name excellent in all the earth, etc., not the Church's — His glory set above the heavens. Also observe, this is the dominion of man properly, the Jewish portion, not the fulness which is the Church's. He, the man, is head over all things to the Church; observe also, as Christ is identified with the remnant of the believing Jews (through grace) in the latter-day trial, when this Psalm especially has its fulfilment; so Christ was the only faithful Jew in the day of His humiliation in the flesh, and held that character as a remnant, even alone, in the midst of the opposition and hatred of unbelieving Jews, and the kings of the earth rising up against the Lord and against His anointed. This mystery opens out much in the giving and sacrificing of Christ for the people, though, by the power of the resurrection, it also let in the Gentiles to the blessing of the same testimony. Hence see the application of verse 2.

Jehovah is addressed as One who has set His glory above the heavens, because it is consequent upon Christ's exaltation as man, and we can say the Church's with Him. Hence all the Church's portion in such passages is found in the person of Christ, the Church being united to Him, and actually takes place therefore when the Church is caught up to meet Him in the air, consequent on which the Jewish blessing begins.

In Psalms 1, 2, we have the two parts of the subject of the whole book of Psalms: a righteous remnant in the midst of sinners; and the counsels of Jehovah as regards His King in Zion, His Son on the earth.

In general this has been noticed; but I mark here that they are given as two distinct subjects. The word "righteous" in Psalm 1: 6 is in the plural: there is a way that belongs to them in contrast with the reshaim.

244 Psalm 2 brings out the Messiah in the proper dignity of His person for the earth without any other connection with men — only that He is begotten of Jehovah on the earth. He is Adonai, the Son, the anointed King of Jehovah in Zion (the heathen His inheritance to be broken in pieces as a potter's vessel); to be trusted in (which is due only to Jehovah); associated with Jehovah when He is raged against. No doubt men will rage against Him, and that in the same time and spirit; and He as sitting in heaven laugh at them.

Thus we have the righteous in the midst of sinners in Israel; but these last will not stand in the judgment nor in the congregation of the righteous when gathered. Such is in Psalm 1 the character and position of the righteous; and in Psalm 2, Adonai Messiah.

But in fact He who should be King in Zion was to suffer, because the righteous were; and He entered into their sorrows, but as the righteous One, first it is into the sorrows of the righteous He entered. Hence after the great basis of the righteous in Israel and the Messiah, we have His entrance into the sorrow of the righteous and righteous sorrow. David naturally furnished the evident occasion for this in his history, though not alone.

Psalms 3-7 present this position of the righteous into the trials of which Christ entered. Psalm 3 is the confidence of faith. He looks to God in Zion, to Jehovah in the midst of the many that rise up against him: Jehovah is his help, and He will bless His people.

Psalm 4 is a call to the God of his righteousness to hear. Jehovah has chosen the godly; and His countenance suffices. This is righteousness, as the former is trust.

Psalm 5 is the assurance that if the godly love godliness, God surely does: Jehovah will abhor the bloody and deceitful; Jehovah will bless the righteous.

But Psalm 6 shews that the remnant had share (not in will: else they would not be the remnant) in this evil, and above all with Israel. Hence they must have to do with God as to it in the sense of His chastenings on His people. Still this makes them increasingly separate from the wicked, while mercy is looked to for deliverance. Compare Christ baptized of John: that is, the spirit of grace brought Him in the way of righteousness where it brought others in the sense of sin.

245 On the other hand, Psalm 7 looks at them in conscious integrity — Christ's actual place, not what He took, and the remnant's as renewed through grace. Hence not deliverance or mercy, saving and putting the enemies to shame in goodness, but righteousness is looked for: Jehovah shall judge the peoples, He will arise in His anger, whet His sword against the wicked, as He establishes the just. Compare the owning of Christ (though it goes farther) after being baptized.

Psalm 8 is the full result in Christ displayed as Son of man, to the glory of Jehovah, as the Adonai of Israel: yet I doubt not Christ is owned as such here. Thus the universal Adamic and the Jehovah government in Israel are united, while it reaches far wider still, because they are established in the person of the Son of God.

As Psalms 1 and 2 are introductory, setting up Messiah; so Psalms 3-8 are Messiah's condition as identified with the remnant pursued throughout, till, asserting His righteousness, the glory and vindication comes, true personally when He went to the Father from the world, effectually for the Jews when He returns taking the heavenly and earthly power. Psalms 9-15 are the discussion more particularly of the character and condition of these wicked ones, and of that wicked one, and their prevalence, Jehovah being the only resource of the godly, the contrast in Psalm 15 being of acknowledged Jewish righteousness.

Psalm 9. The force and application of this beautiful Psalm are too obvious to need much explication; it is a learning, from the dealings of the Lord on behalf of the confiding remnant of the Jews, the faithfulness, and goodness, and full name of the Lord. He has in these actings manifested all the principles of His throne, so as to give the place and ground of confidence to all that seek the right. (See also Jer. 33: 9.)

Psalm 10 is the extremity and helplessness of the poor remnant that put their trust in God, the occasion of God's arising so as to put out their (that is, the unbelievers') wickedness for ever. It expresses the cry, which is not one of fear but dependence, at the manifestation of the enemy and his grievousness. But his confidence and wrongness of object which makes him forget God draws out (upon the cry of the remnant, as it were) God to arise against him and put his name out of remembrance, so that destructions come to a perpetual end. Verses 16-18 give the full development of the results and the manner of them. And notice the expression — "the man of the earth." The God of the earth, and of the whole earth, is a name with which we are familiar. Compare also the history of Nebuchadnezzar, and indeed the account of Babel, for the first development (that is, formally) of these principles of the man of the earth. But read the Psalm itself, with attention, for its consummation of wickedness of heart, the ἀνομία of the ἄνομος, as the last verses give us the acts by which it is brought into exhibition. You may compare Habakkuk, and more fully Joel, particularly chapters 2 and 3.