Psalm 34

FEW of the Books of Scripture are richer than the Book of Psalms, that "Hymn-book for all times," as it has been called. "There," says Luther, "you look right down into the heart of saints, and behold all manner of joys and joyous thoughts toward God and his love springing lustily into life! Again, you look into the heart of saints as into death and hell! How gloomy and dark their mournful visions of God." Another has said, "The Psalms teach me to prize a much tried life." And Tholuck (who gives these quotations) remarks, "Songs which, like the Psalms, have stood the test of three thousand years, contain a germ for eternity."

The Psalms are for all ages alike—not more for David than for us. Even as the cry, "It is finished!" though first heard by the ear of John and the women from Galilee, who stood at the cross, was not meant for them more truly than for us; so with the Psalms.

The writers were prepared by God, through personal and public circumstances, for breathing forth appropriately the mind of Him who used them. Irving, in his preface to Horne on the Psalms, has spoken some most valuable truths on this subject. He remarks that the Psalms, like the prophetic writings, "arose by the suggestion of some condition of the Church, present in the days of the prophets, as the particular case. But passing beyond this in time, and passing beyond it in aggravation of every circumstance, they give as it were a consecutive glance of all the like cases and kindred passages in the history of the Church, and bring out the general law of God's providence and grace in the present, and in all the future parallel cases." The Psalmist, however, was not to be an automaton, nor his readers mere lookers on or listeners to what the automaton gives forth. "Therefore, God moulded his man to his purpose, and cast him into the conditions that suited his ends. And still he was a man, acted on by course of nature, and manifest to the people as a fellow-man, through whom, indeed, they heard soul-stirring truths, uttered with ear-piercing words, but suited to their case, and thrust in their way, and spoken to their feelings, and pressed on their consciences, and riveted there by the most mighty sanctions of life and death, present and eternal." "And as THE WORD which was in the beginning took not voice, nor intelligence, but flesh, human flesh, and the fulness of the Godhead was manifested bodily; so when that same Word came to the fathers by the prophets, and discovered a part of his fulness, it was through their flesh, or their humanity—that is, through their present condition of spirit, and mind, and body, and outward estate."

It was for this end that God led David the round or all human conditions, that he might catch the spirit proper to every one, and utter it according to the truth. "He allowed him not to curtail his being by treading the round of one function; but by a variety of functions he cultivated his whole being, and filled his soul with wisdom and feeling. He found him objects of every affection. He brought him up in the sheep-pastures, that the groundwork of his character might be laid through simple and universal forms of feeling. He took him to the camp, that he might be filled with nobleness of soul, and ideas of glory. He placed him in the palace, that he might be filled with ideas of majesty and sovereign might. He carried him to the wilderness and placed him in solitudes, that his soul might dwell alone in the sublime conception of God and his mighty works. And he kept him there for long years, with only one step between him and death, that he might be well schooled to trust and depend upon the providence of God. And in none of these various conditions and vocations of life did He take from him His Holy Spirit. His trials were but the tuning of the instrument with which the Spirit might express the various melodies which He designed to utter by him for the consolation and edification of spiritual men. John the Baptist, having to be used for rough work, was trained in the desert.… Every one hath been disciplined by the providence of God, as well as furnished in the fountains of his being, for that particular work for which the Spirit of God designed him."

The literal and historical sense is in the highest degree profitable; as Calvin, and Venema, and Matthew Henry, and others, have shewn. But our principle is, that having once found the literal sense, the exact meaning of the terms, and the primary application of the Psalm, we are then to ask what the Holy Spirit intended to teach in all ages by this formula. Bishop Horne speaks of such study as being like a traveller's ascent to an eminence, "neither unfruitful nor unpleasant," whence he gets an extensive prospect lying beyond, and stretching away to the far distance. Bishop Horsley quotes 2 Sam. 23:3, "The Spirit of Jehovah spake by me, and His word was in my tongue"—and adds, "If David be allowed to have had any knowledge of the true subject of his own compositions, that subject was nothing in his own life, but something put into his mind by the Holy Spirit of God." This is so far true; but at the same time let us hold (as stated above) that what the Spirit put into David's mind, or the mind of any other writer, was done not abruptly, but in connection with the writer's position. Even as our Lord's sayings for all ages were not uttered at random in any circumstances, but were always connected naturally with some present passing event or incident. "Jesus answered and said," is true of them all: he strang his pearls on the thread of passing occurrences or conversations. And even so is it with the Psalms. They take their rise in things local and temporary, but they pass onward from the present into the ages to come.

Now, in the early ages, men full of the thoughts of Christ could never read the Psalms without being reminded of their Lord. They probably had no system or fixed theory as to all the Psalms referring to Christ; but still, unthinkingly we might say, they found their thoughts wandering to their Lord, as the one Person in whom these breathings, these praises, these desires, these hopes, these deep feelings, found their only true and full realization. Hence Augustine (Psa. lviii.) said to his hearers, as he expounded to them this book, that "the voice of Christ and his Church was well-nigh the only voice to be heard in the Psalms"—"Vix est ut in Psalmis inveniamus vocem nisi Christi et Ecclesiae;" and on another occasion (Psa. xliii.), "Everywhere diffused throughout is that man whose Head is above, and whose members are below. We ought to recognise his voice in all the Psalms, either waking up the psaltery or uttering the deep groan—rejoicing in hope, or heaving sighs over present realities." Tertullian (quoted by Horne) says, "Omnes pocne Psalmi Christi personam sustinent."

We set out with laying down no other principle of interpretation in regard to the speakers in these sacred songs, than this one,—viz., we must consider this book as "not of private interpretation," (2 Peter 1:20). Its utterances did not originate with the authors themselves. It is one of those writings which "holy men of God spake as they were moved by the Holy Ghost;" and therefore it is decidedly erroneous to suppose, that because David, or any other, was the author, that therefore nothing is spoken of, or sung, but matters in which they were mainly or primarily concerned. "Not unto themselves, but unto us they did minister," is true here also, (1 Pet. 1:12). We cannot err far, therefore, if with Amyrauld we keep "our left eye on David, while we have our right eye full on Christ." In some instances, the Head exclusively speaks, or is spoken of, and in a few others the Members alone; but generally, the strain is such in feeling and matter, that the Head and Members together can use the harp and utter the song. And so important are these holy songs, that nearly fifty of them are referred to in the New Testament, and applied to Christ.

Hengstenberg has evidently felt, in spite of his dread of admitting Messiah into the Psalms too often, that one individual was very generally present to the writer's mind. He is constrained to admit that reference is made to some ideal perfect one, or some ideal righteous one, who is the standard.* Unwittingly he thus grants the fact, that none can read those songs of Zion without being led to think upon some one individual as the ever-recurring theme. And as the Scriptures do not speak in the style of philosophy, we may safely say, that the reference in all these cases is not to any abstract ideal person, but to the real living One, in whom all perfections meet, and against whom all the plots and malice of hell have ever been directed—Messiah, the Righteous One.

There is in almost every one of all these Psalms something that fitted them for the use of the past generations of the Church, and something that fits them admirably for the use of the Church now; while also there is diffused throughout a hint for the future. There is, we might say, a past, a present, and a future element.* Few of them can be said to have no prophetic reference, no reference to generations or events yet to arise,—a circumstance that gives them a claim upon the careful study of every one who searches into the prophetic records, in addition to the manifold other claims which they possess.

The substance of these Notes (for they are no more than notes) appeared originally in the "Quarterly Journal of Prophecy." They are meant to help those who delight to search the Scriptures. There are also gleanings from many fields here and there presented to the reader; for the Author has consulted writers on the Psalms of all different shades of opinion, even where he simply states the conclusion at which he has arrived as to the true sense of the passage.

PSALM 1

1–6 THE first sound of the harp of the sweet singer of Israel* might well be thought strange in a world lying in wickedness. It celebrates the present happiness of that man who has fellowship with God, and no fellowship with the ungodly. Behold the man! his eye arrested, not by the things of earth, but by what has been sent down from heaven—"the law of the Lord." He has found the "river of living water;" he is like a tree—like some palm or pomegranate-tree,*—laden with fruit, or like that tree of life in Rev. 22:2, that yieldeth its fruit every month, and yieldeth fruit of all variety. "Every bud of it grows into a grain," says the Targum, on the words "all that he doeth shall prosper," taking עָשהָ as it is used in Gen. 7:11, 12. "He is the very contrast to the barren fig-tree, withered by the curse," says a modern interpreter.

Perhaps this comparison to the tree and the streams should carry us back to Eden, and suggest the state of man holy and happy there. Redeemed man rises up again to Eden-blessedness. Is it the fact of its occurrence in this Psalm, or is it simply the expressiveness of the similitude, that has led to its repetition in Jer. 17:8?

But, besides, we are carried back to Joshua by the language used regarding the man's prosperity. Joshua's career was one of uninterrupted prosperity, except in one single case, when he forgot to consult the Lord; and the Lord's words to him were these:—

"This book of the law shall not depart out of thy mouth,

But thou shalt meditate therein day and night,

That thou mayest observe to do according to all that is written therein;

For then thou shalt make thy way prosperous,

And then thou shalt have good success."—(Josh. 1:8.)

Perhaps this reference to the days of Joshua made this Psalm the more appropriate as an introduction to the whole book. It connected these ancient days with other generations. It sang of the same Lord, acting toward all men on the same principles. It sang of a race who had come to possess the land of Canaan, who acted on the holy maxims that guided Joshua when he took possession—a race of men guided by the revealed will of Jehovah.

The ungodly are not thus prosperous,—they are not as "trees by the river side." They are as "chaff," ready to be driven away in the day of wrath, and unable to resist the slightest breath of Jehovah's displeasure (Dan. 2:35; Matt. 3:12, the "day of decision"). Hence they cannot "stand." Even as in Rev. 6:17, the cry of the affrighted world—kings, captains, rich men, mighty men, bond, free—is, "The great day of his wrath is come, and who shall be able to stand?" For the "Lord knoweth the way of the righteous." Our Lord may have referred to this passage in his memorable expression so often used (Matt. 7:23; Matt. 25:12; Luke 13:27), "I never knew you—I know you not." O the happiness, then, of the godly! happy now, and still happier in that day which now hastens on, when the Husbandman shall separate "the chaff" from the wheat, and the kingdoms of earth be broken in pieces "like the chaff of the summer threshing-floor," and "the wind shall carry them away." O the folly of those who "sit in the seat of the scorners," and ask in these last days (2 Pet. 3:3), "Where is the promise of his coming?"

We have noticed that our Lord seems to quote one of the expressions of this Psalm; and let us see how we may suppose it all read by him in the days of his flesh. We know He read it; his delight was in the law of the Lord; and often has he quoted the book of Psalms. As he read, it would be natural to his human soul to appropriate the blessedness pronounced on the godly; for he knew and felt himself to be indeed The godly, who "had not walked in the counsels of the ungodly, nor stood in the way of sinners, nor sat in the seat of the scornful." He felt himself able to say at all times, "Thy law is within my heart!" Was He not the true palm-tree? Was He not the true pomegranate-tree? Can we help thinking on Him as alone realizing the description in this Psalm? The members of his mystical Body, in their measure, aim at this holy walk; but it is only in him that they see it perfectly exemplified. "His leaf never withered;" "he did no sin, neither was guile found in his mouth" (1 Peter. 2:22); "he yielded his fruit in its season," obeying his mother Mary, and being found about his Father's business; going up to the feast "when his hour was come," and suffering, when the time appointed came; everything "in season." And "all he did prospered;" he finished the work given him to do (John 17:4), and because of his completed work, "therefore God hath highly exalted him," (Philip. 2:8, 9).

We who are his members seek to realize all this in our measure. We seek that everything in us should be to the glory of God—heart, words, actions—all that may adorn the gospel, as well as all that is directly holy. Having the imputed righteousness of this Saviour, we earnestly long to have his holiness imparted too; though conscious that He alone comes up to the picture drawn here so beautifully. In either view, we may inscribe as the title of this Psalm,

The blessed path of the Righteous One.

PSALM 2

1–12 WE have a quotation from this Psalm in Acts 13:33, where recent criticism reads, "As it is written in the first Psalm." It is not unlikely that it had at one time been considered as a second part of Psalm 1, instead of standing as a separate hymn of praise. But, at all events, it is appropriate advance upon the preceding, inasmuch as it places before us the Righteous One in a new position. The view taken of Messiah by the world and by Jehovah is the theme; our eye is fixed on the purpose of Jehovah, triumphantly accomplished in Messiah's glory, in spite of all opposition. Nor let us forget the quotation of ver. 1, 2, in Acts 4:23, which countenances us in asserting that it speaks of the fierce enmity of the world to the Righteous One from the period of his First coming onward to his Second appearing. The nations, or Gentiles (גוִֹיﬦּ), have raged, and the tribes of Israel (לְאֻמֹּים) have agreed in hostility to the Lord's Messiah, ever since the day when Jew and Gentile met at Calvary to kill the Prince of life; and their rage is not evaporated, but shall be manifested more fiercely still when the beast and the false prophet lead on their hosts to Armageddon. It is quoted with reference to that day in Rev. 2:27, 11:18; and 19:15, quotes "the rod of iron," from ver. 9.

Perhaps the expression used so frequently in the epistles, "fear and trembling," is taken from ver. 11. It is used in exhortations to servants (Ephes. 6:5) regarding duty; in Philip. 2:13, to all believers engaged in striving for holiness; while in 1 Corinth. 2:3, Paul describes his state of mind in his ministry at Corinth by these terms. May there not be a reference in all these, and similar passages, to our Psalm? It is as if it had been said, Remember our instructions for serving our King Messiah, in prospect of his glorious coming and kingdom—"Serve the Lord with fear, and rejoice with trembling."

Even the Jews are pretty nearly agreed that no other than Messiah is the theme of the sweet singer of Israel here. "Anointed" is considered as decisive—it is Messiah, Christ. By some readers, however, the introduction of Christ by the name of "Son," in ver. 7, and then in ver. 12, (where the rarer term בַר occurs, probably because poetical and lofty, as in Prov. 31:2,) has been thought abrupt. But, abrupt as it may seem, there is no doubt hanging over the application. Messiah is "my Son," and so exclusively pre-eminent in this, that Jehovah, pointing to him, calls on all men to honour the Son even as they honour the Father—"Kiss the Son." Had not our Lord this very passage in his eye when he spoke these words (John 5:23): "The Father hath committed all judgment to the Son, that all men should honour the Son even as they honour the Father?" And it is thus we can understand how the term "Father," as applied to Godhead, broke upon the ear of Israel without exciting surprise, when John the Baptist (John 1:18), spoke of the "only begotten Son who is in the bosom of the Father." Son and Father are co-relative terms, and would be so understood by John.

Whether, with Hengstenberg and most other interpreters, we render ver. 12, "A little while and his wrath shall be kindled," or retain the common version, there is, no doubt, a reference to this verse in Rev. 6:16, 17: "The wrath of the Lamb, … and who shall be able to stand?" And if the former rendering be adopted, as we believe it ought, then there is a tacit reference to this passage in the New Testament expression, Rev. 22:7, "I come quickly." It is as if he said, Come quickly to that Saviour for eternal life; for lo! he Cometh quickly to deal with all who obey not the Gospel. Opposition ends in ruin submission brings a blessedness, the fulness of which shall be known only on the day of wrath.

But let us examine the contents of this rich and lofty Psalm. The plan of it is simple, but very grand. Messiah, on the morning when he broke the bands of death, is contemplating our world lying in wickedness. He beholds a sea of raging hatred and hostility clashing its angry waves on the throne of God and his anointed One.* He hears their scornful words, "Let us break their bands asunder," and marvels at their infatuation. For, lo! in the heavens above, Jehovah sits in long-suffering calmness, till their stubborn and long-lasting enmity compels him to arise against them. He "troubles them" (ver. 5) as he did the Egyptians at the Red Sea, and referring to their haughty words, declares (ver. 6) "They on their part so speak, and I (אֲנִי) in spite of them, have set my king in Zion." They may try to make Rome, or any other city, their metropolis, and may set up a head to themselves, but Jehovah will set up his King, and make Zion—the platform of Jerusalem—his metropolis, as certainly as he set David on the throne and made Zion his capital. From that city of the greater than David has gone and shall again go forth the law. Yes, says Messiah, I will proclaim Jehovah's resolution or decree; He has said to me, "Thou art my Son." At his resurrection (Rom. 1:3) he was saluted as "Son," because appearing then in his own proper array; no more hid in humiliation. He had been Son from eternity, but having dived under our ocean of sin and misery, his sonship seemed obscured till he emerged at his resurrection on the third day. (Acts 13:33) And even so again, when he appears in glory at his coming, investing his own with their resurrection-dress (their proper clothing as adopted sons), the long-unseen Son of God shall be saluted as "My Son" by the Father as he places him on his visible throne. At what time that manifestation shall occur depends on his own request (ver. 8)—a request which he shall prefer whenever his purposes are ripe—and then He arises to shake terribly the earth. Does the reader not recognise in ver. 10, the voice of the tender, long-suffering, compassionate Saviour? It resembles his mode of expostulation in Proverbs 1:23, in prospect of that "laugh" which is the extreme opposite of pity, and which is referred to in Prov. 1:26, as used by himself against his unyielding foes, even as it is here by the Father. (Ver. 4) Come, then, great and small, fall upon his neck, and be reconciled now. Be well pleased with him with whom the Father is well pleased; "Kiss the Son,"—this is saving faith. For, "Yet a little while and his wrath shall be kindled." (Ver. 12) Behold, he comes quickly! Blessed are all they who put their trust in him.

It is not, then, to be forgotten that the time when Messiah utters these strains is supposed to be the time of his resurrection. This seems to be declared to us in Acts 13:33. He had felt the united assault of earth and hell, but had proved all to be vain; for He that sat in heaven had gloriously raised him from the dead, and his enemies had sunk to the ground as dead men. We might imagine this Psalm poured forth by him as he stood in Joseph's garden, beholding the empty sepulchre on the one hand, and the glory at the right hand of the Father on the other. It is thus we easily understand the words in ver. 7: "This day have I begotten thee;" the Father declaring him his "only begotten," by raising him from the dead, and doing this as a pledge of his farther exaltation,—placing him (ver. 8) in the position of Intercessor, ere he shall arise to return as acknowledged Conqueror and King.

Glancing back now upon Psalm 1, in connection with this more lofty and triumphant song, we see how appropriately the book of Israel's sacred songs has begun. It has sketched to us the calm, holy path of the righteous, and then the final results in the day of victory, when the Anointed shall have put down all enemies, and the way of the ungodly shall have perished. We shall meet with these topics continually recurring in the course of the book; it was good, then, to present an epitome at the outset.

Glancing, also, at particular expressions in both psalms, we see, at the beginning and end, links of connection with the preceding, in such expressions as ver. 1, "meditating a vain thing," in contrast to the meditating on the law (Psa. 1:3), while "the way of the ungodly shall perish," in Psalm 1:6, is brought to mind when we read in ver. 12 of "their perishing from the way." It carries our thoughts to Joshua 23:16. as Psa. 1:3 did to Joshua 1:8. And does not the Baptist get his expression, "chaff he shall burn with unquenchable fire" (Matt. 3:12) by joining Psa. 1:4, and 2:12?

Our Lord, when on earth, might read this Psalm as his history,—the Righteous One, who ever meditated on the law of the Lord, and kept aloof from the vain meditations of the heathen, opposed by men who could not submit to the restraints of holiness, but in spite of all, exalted at length to honour. For here we have Messiah, (the head of every one who seeks Jehovah's face), exhibited in his majesty, and in full prospect of final triumph. The subject of the whole may thus be said to be the assertion of "the righteous One's claims to the throne." Some one has proposed to entitle it rather, "The eternal decree," in reference to ver. 6, of which the Psalm might be spoken of as the development. But inasmuch as the Eternal decree forms only one topic, while the burden is Messiah himself directly, it is undoubtedly more exact and descriptive to give as its title,

The certainty of the Righteous One's exaltation to the throne.

PSALM 3

1–8 THERE is strong evidence for the genuineness of the titles of the Psalms; they occur in all the Hebrew Manuscripts.* This Psalm was written by David, "when he fled from Absalom his son." The Holy Ghost may have used these circumstances in David's lot, as an appropriate occasion on which to dictate such a hymn of hopeful confidence in the Lord.

The connection with Psalm 2, is natural, whether we look to David's case when he penned it, or to the more general circumstances referred to throughout. When the men of Israel refused David as "King in Zion," (God's chosen type of a greater King), it was natural for him to raise the cry to the Lord, "Lord, how are they increased that trouble me." (Compare 2 Sam. 15:12.) And not less natural is it to place this cry next to the closing verses of Psalm 2, a Psalm wherein we were told how men despised His call and plotted against Jehovah and his Christ. Hengstenberg has remarked:—"It is certainly not to be regarded as an accident that Psalms the third and fourth follow immediately the first and second. They, as well as Psalm second, are occupied with a revolt against the Lord's Anointed. And when, in ver. 8, the enemy is spoken of as 'smitten on the cheek-bone, and his teeth broken,' there is the same tone of conscious safety, mingled with contempt of their efforts, as in the 'laugh' of Psalm 2"

It is a Psalm that may be found as suitable and needful in the latter days, as when David wrote it. When waves of sorrow and calamity are dashing over the ship of the Church, it may borrow from this Psalm that ground of hope which long ago Jonah borrowed from it in his strange trial, "Salvation is of the Lord," (Jonah 2:9) "Affliction and desertion are two very different things, but often confounded by the world," and confounded too "by the fearful imaginations of our own desponding hearts, and the suggestions of our adversary."—Horne.

This seems to be a morning hymn (ver. 5.) And so Horsley hesitates not to call it "A prayer of Messiah, in the character of a Priest, coming at an early hour to prepare the altar of burnt-offering for the morning sacrifice." Every member of Christ may use it; and we can easily see how the Head himself could adopt it as his own. We feel as if sympathy were more sure to us, when we know that the Lord Jesus himself once was in circumstances when such a morning hymn expressed his state and feelings; for now every believer can say, "My Head once used this Psalm; and while I use its strains, his human heart will recall the day of his humiliation, when himself was comforted thereby."

Who more truly than he could say of his foes, "How many!" since it was "the world" that hated him. (John 7:7) On the cross, did they not upbraid him with the taunt, "There is no salvation for him in God," (ver. 2), when they cast in his teeth, "If he will have him" (Matt. 27:43); saying it not only of him, but to him? But (as in Psalm 22,) he cried unceasingly in the Father's ear the more his foes reviled—"I cry—he heareth." Often he retired to the Mount of Olives, and either amid its olives or at Bethany, "lay down and slept," after enduring the contradiction of sinners all day long; yes, even after such a day as that whereon they took up stones to stone him. He foresaw the ruin of these foes, (ver. 7), when the Lord should arise.* What a victory! and all the glory of it belonging to the Lord, and all the blessing to his people! (ver. 8.)

A believer can take up every clause, and sing it all in sympathy with his Head; hated by the same world that hated him; loved and kept by the same Father that lifted up his head; heard and answered and sustained as he was, and entering on with him final victory in the latter day. It was fitting to put the arresting mark, "Selah," at ver. 2, where the foes are spoken of; at ver. 4, where the cry and its answer are declared; and at ver. 8, where the final result appears. "Selah," whatever be its etymology,† marks a proper place to pause and ponder. (Hengstenberg.) Here each Selah stops us at a scene in which there is spread before our eyes sufficient for the time; first, the host of foes, as far as eye can reach; next, the one suppliant crying into the ears of the Lord of hosts; and, lastly, that one suppliant's secure repose, certain of present safety and future triumph. May we not, then, justly entitle this Psalm,

The Righteous One's safety amid foes?

PSALM 4

1–8 THERE is no solid reason for doubting the genuineness of those titles, or inscriptions, that are prefixed to many of the Psalms. They are as ancient as the text of the Psalms themselves. The ancient versions prove that they are no modern addition. If, then, we may put confidence in them, why is it that so frequently these fragmentary marks are so obscure? Every one feels their obscurity; for to this day no criticism has succeeded in satisfactorily shewing the true sense of "On Neginoth," and similar terms. Musical instruments are almost always referred to in these terms; but these joyful instruments of holy service have been lost in the ruin of Israel's temple. It is somewhat, however, for us to know that the times of the true David and Solomon were typified, as to their manifold streams of joy, by the "Neginoth," "Sheminith," and similar forms of the harp and psaltery.

The Psalm before us, describing the chief good, was one sung on Zion, in the tabernacle, and afterwards in the temple, on the "Neginoth," some stringed instrument, played upon by the stroke of the fingers, or of the musician's plectrum. Its theme calls for a joyous instrument.

It is the first Psalm we have found inscribed, "To the Chief Musician," and there is an interesting propriety in this being the first so inscribed. For, its subject being throughout Jehovah as the chief good—Israel's true blessedness—what more fitting than to give it to be sung in the midst of all the people by Asaph, the leader of the sacred music in the days of David? (1 Chron. 16:5)* May we not suppose that the "Chief Musician" occupied a high place in the typical economy? Was he not used by the Lord to represent to Israel Him who is to lead the praise of the great congregation? (Psalm 22:25.) When he sang such deeply melancholy Psalms as the twenty-second was the scene not fitted to bring into the minds of God's people the idea of the suffering Saviour, passing from the unutterable groanings to the joy unspeakable?

This Psalm takes a survey of earth's best enjoyments—the sons of men revelling in the plenty of corn and wine, the joy of harvest and of vintage. Their mirth is loud, their mockery of less mirthful ones than themselves is keen, vanity is their pursuit, false joys their fascinations. To such a gay multitude our Psalm represents One approaching who has come from weeping in secret places. (Ver. 1) Entering their circle, this Righteous One calls upon them to consider their ways: "O ye sons of men," is his cry, "how long will ye turn my glory into shame? How long will ye love vanity and seek after lies?"† When will you leave broken cisterns? When will you turn from the golden calf back to the God of Israel, your glory? A pause ensues—"Selah" marks it. It is the silence of one who waits for the effect of his expostulation; but there is no response, and he lifts up his voice again, and leaves his testimony among them: "But know the Lord hath set apart the godly for himself." The Lord keeps the godly; each such man is like the witnesses of Revelation 11:6: "These have power to shut heaven, and to smite the earth;" for "The Lord heareth when I call upon him." Well then may the sons of men give ear. "Stand in awe—consider—flee to the atoning sacrifices appointed by the God of my righteousness" (ver. 1). Having so done stay yourselves on Him; for I testify that the experience of all who have tried this plan of happiness has been such that they can answer the question, "Who can shew us any good?" by an upward look to Jehovah, "Lord, lift thou on us the light of thy countenance!" Yes, (says the speaker to his God, to whom he had cast his upward glance, and by whose look of love he seems riveted,) no sooner did my prayer ascend than the answer came; no sooner did I look to Him than the sun broke through the dark clouds. "Thou hast put more gladness in my heart than in the time when their corn and wine abound. I lay me down and sleep in peace; for thou, Lord, (giving me the full portion of Israel dwelling in their land of corn and wine, with its heavens dropping dew, Deut. 33:28,) makest me to dwell in safety, all alone!"

There is an undoubted allusion in the last verse, in the לבְדָד לָבֶטהַ to the blessing of Moses in Deut. 33:28, where Israel's final destiny is declared to be "dwelling בֶּטח בָּדַד in undisturbed security alone," and needing none to help or bless them but Jehovah. In this Psalm the godly one anticipates that blessedness as yet to be his portion, and so we see him fixing his eye on the future, even while at present his gladness is greater far than all earth can yield. The vanity of the sons of men is all the more clearly seen in the additional light of the coming glory.

We can easily understand how any true child of God can use these words—they so exactly delineate his state of feeling both toward his God, and toward his fellow-men. But in no lips could they be so appropriate as in His "who spake as never man spake." Indeed, is there not throughout a tone like that of "Wisdom," in Proverbs 1 and 8? The party addressed is the "sons of men" as there; and there is the same expostulatory and anxious voice, "How long, ye simple ones?" (1:22). "Hear, for I will speak of excellent things," (8:6). We might imagine every syllable of this precious Psalm used by our Master some evening, when about to leave the Temple for the day, and retiring to his wonted rest at Bethany, (ver. 8), after another fruitless expostulation with the men of Israel. And we may read it still as the very utterance of his heart, longing over man, and delighting in God.

But further, not only is this the utterance of the Head, it is also the language of one of his members in full sympathy with him in holy feeling. This is a Psalm with which the righteous may make their dwellings resound, morning and evening, as they cast a sad look over a world that rejects God's grace. They may sing it while they cling more and more every day to Jehovah, as their all-sufficient heritage, now and in the age to come. They may sing it, too, in the happy confidence of faith and hope, when the evening of this world's day is coming, and may then fall asleep in the certainty of what shall greet their eyes on the Resurrection morning—

Sleeping embosomed in his grace

'Till morning-shadows flee.

If, therefore, we were required to state the substance of this Psalm in a few words, we should scarcely err in describing its theme as

The Godly One's Chief Good.

PSALM 5

1–12 ANOTHER song of the sweet singer of Israel, handed over to the "Chief Musician," who was to fit it to be publicly sung "on the Nehiloth." This was some one of the many musical instruments now unknown, lost to us ever since Israel hung their harp on the willows, and had their joy turned into mourning*—though generally understood to be a wind instrument, or pipe, of some sort.

There is in it a prophetic element toward the close. In ver. 10, 11, we have something that closely resembles the Apocalyptic scene in Revelation 19:1, 3, 4, The psalmist so fully sympathises in the justice of the doom that is coming on the obstinate and impenitent rebels against God, that he cries aloud, "Destroy them, O God!" or, more exactly, "Hold them guilty, and treat them as such." On the other hand, there arises at the same moment the shout of the righteous, acquiescing with entire satisfaction in their doom: "And let all those that put their trust in thee, rejoice! Let them ever shout for joy!" This is their "Halelujah" over the rising smoke of torment—their "Glory and honour to the Lord our God." And perhaps it is in this manner we are to understand, throughout the Book of Psalms, all those portions where we find, apparently, prayers that breathe revenge. They are never to be thought of as anything else than the breathed assent of righteous souls to the justice of their God, who taketh vengeance on sin. When taken as the words of Christ himself, they are no other than an echo of the Intercessor's acquiescence at last in the sentence on the barren fig-tree. It is as if he cried aloud, "Hew it down now—I will intercede no longer—the doom is righteous, destroy them, O God; cast them out in (or, for) the multitude of their transgressions! for they have rebelled against thee." And in the same moment he may be supposed to invite his saints to sympathize in his decision; just as in Revelation 18:20: "Rejoice over her, thou heaven, and ye holy apostles and prophets!" In like manner, when one of Christ's members, in entire sympathy with his head, views the barren fig-tree from the same point of observation, and sees the glory of God concerned in inflicting the blow, he too can cry, "Let the axe smite!" Had Abraham stood beside the angel who destroyed Sodom, and seen how Jehovah's name required the ruin of these impenitent rebels, he would have cried out, "Let the shower descend—let the fire and brimstone come down!" not in any spirit of revenge—not from want of tender love to souls—but from intense earnestness of concern for the glory of his God.

We consider this explanation to be the real key that opens all the difficult passages in this book, where curses seem to be called for on the head of the ungodly. They are no more than a carrying out of Deut. 27:15–26,—"Let all the people say, Amen," and an entering into the Lord's holy abhorrence of sin and delight in acts of justice expressed in the "Amen, hallelujah," of Rev. 19:3.*

But let us read the whole Psalm. And we may notice that here the words occur, for the first time, "My King and my God." On this Augustine remarks, "Recte primo 'Rex meus,' et deinde Deus meus,' secundum illud quod dictum est, 'Per me itur ad Patrem.' " He that is peculiarly "King" to Israel is on Israel's side, for 1 Sam. 8:20 shews that the idea included in this term is fighting for his subjects. The blue, (Exod. 8:15), purple, and scarlet, at the gate of the Tabernacle, and on all its veils, proclaimed, "This is the dwelling of Israel's King, as well as Israel's God."

We seem to see One going up to the Tabernacle early, in prospect of the morning sacrifice. It is near the time; the priest is already at the altar, setting the wood in order, and the Lamb is bound to the altar's horns; the worshipper's eye and heart are upward,—"Give ear to my words, O Lord, consider my silent prayer" (ver. 1), a prayer made up of the "unutterable groanings" (Rom. 8:26), and which can be heard, as well as presented, while he stands amid the crowd that are gathering in the courts. "My voice shalt thou hear in the morning" (ver. 3), is the expression of a resolution habitually to come before him early,—"My earliest cry shall always be to thee; in the morning will I direct my (spiritual) offering unto thee, and will look up to that house of prayer where stand the altar and the mercy-seat, and where God is revealed in grace." The altar presents "God reconciling the world unto himself, not imputing unto men their trespasses." Jehovah's look of love is there; his voice is love from its four horns; everything tells man of grace.

He is up early, securing the best hour of the day, "like a diligent artificer," (Horne). But how careless are those around this worshipper; some coming up to the altar to lull their conscience asleep by the formality of a visit to the courts of God; others hurrying off to their earthly pursuits. This leads him to meditate before God on the "world lying in wickedness" (ver. 4–9), interposing his own resolute determination to be unlike that world (ver. 7) by the help of Jehovah (ver. 8). A "dwelling with God," which at the lowest means friendly intercourse, is what his righteous soul relishes and revels in the enjoyment of, and the want of this he reckons to be the misery of the ungodly. (Ver. 4) This is the very spirit of the beloved John (1 John. 4:16),—"He that dwelleth in love, dwelleth in God, and God in him;" and the resemblance is all the closer when we find ver. 7 speak of his coming "in the multitude of thy mercy," or "greatness of thy love," to worship in Jehovah's "Holy Temple." And then the believer's soul prays to be led by the pillar cloud of divine wisdom, knowing the snares of his foes.

It is after this that he is brought into such deep sympathy with the holy purposes and righteous sentences of Jehovah, in whose love he dwells, as to cry, "Destroy them, O God," (ver. 10). And we leave him singing with assured confidence, "For thou, O Lord, wilt bless the righteous; with favour thou wilt compass him, as with a shield."

It is a Psalm which most certainly Messiah could use; none could ever use it so fully as He. Think of Him, some morning leaving Bethany early that He may be in time for the morning sacrifice, and breathing forth this Psalm by the way and as He enters the Temple-courts. Every word of it becomes doubly emphatic in his lips, down to the last verse, where we see Him as "The Righteous One," encompassed with the Father's love and well-pleasedness. But whether we read it as peculiarly the utterance of Messiah, or as that of one of his members, we may describe this Psalm as being

The Righteous One's thoughts of God and of man while going up to the morning sacrifice.

PSALM 6*

1–10 HITHERTO, the harp of Judah, and the sacred instruments of varied chords, have sounded little concerning the Just One's inward sorrows. But now the Psalmist points "the Chief Musician" to the "Neginoth" mentioned in Psalm 4, and at the same time to "Sheminith,"† some eight-stringed instrument, as if both together must be used for a theme so intensely melancholy as these verses handle.

We might at once say to the reader, This is not David, it is the Son of David; the grief is too deep for any other,—

"You never saw a vessel of like sorrow."

David may have been led by the Holy Ghost to write it when in anguish of soul, as well as suffering of body; through such a bruised reed the Spirit of God may have breathed. But surely he meant to tell of One greater than David,—"the Man of sorrows." Perhaps David had some seasons of anguish in his wanderings in the wilderness of Judah that furnished a shadow of the grief of Him who was to come, "bearing our griefs and carrying our sorrows." Awakened souls experience horror of soul and alarming apprehensions of divine indignation, such as this Psalm expresses. A clear sight of sin, while the face of the Mediator is hid, produces this state of soul. Occasionally, too, believers feel, from peculiar causes, glooms that may be expressed in the words of this Psalm more fitly than any other. And particular clauses in it will express many of a believer's frames, even as ver. 6. "Lord, how long?" was Calvin's favourite utterance. Still, it is chiefly of the true David that this is written. We may suppose every word used by Him in some of those nights which He passed in desert places, or in the garden of Gethsemane.

What cries are these? "Lord, rebuke me not in thy wrath." Is not this the same voice that cried, "Father, if it be possible, remove this cup from me?" Again: "Have mercy upon me, O Lord, for I am weak." Is not this the same who said, "The spirit indeed is willing, but the flesh is weak?" (Matt. 26:34.) We listen, and again He cries, "My soul is sore vexed." Is it not the voice of Him who, as He entered the garden, spoke with such affecting sadness to his disciples, "My soul is exceeding sorrowful?" (Matt. 26:38.) Yes, He said, "even unto death." Andin this Psalm we hear Him tell some of his forebodings of death. It seems to be the very hour referred to in Heb. 6:7,—the hour of "strong crying and tears to Him who was able to save him from death." For here are his strong reasonings with God,—"In death there is no remembrance of thee; in the grave, who shall give thee thanks?" This expostulation undoubtedly is such as a member of Christ could use; for Hezekiah used it (Isa. 38:18), pleading that, if taken away, he could do no more for the making known God's name and glory among men. But how peculiarly forcibly it becomes in the lips of Jesus! If he be given over to death, i. e., left under its power, then neither He, nor any one of all those whom the Father had given Him, can ever give praise.

The dark night becomes darker. It is midnight. "I am weary with my groaning. Mine eye is consumed with grief. It waxes old, because of all mine enemies." "The eye is the mirror and gauge of soundness, not merely as respects the soul, but the body also," says a well-known commentator. On his brow, anguish had shed more snows (see John 8:57), than threescore winters, in their natural course, might else have sprinkled there; for inconceivably stupendous must His view of sin have been, and his sense of its loathsomeness, his discovery of its hurt to God and man, and his horror under the wrath due to it. But all at once there is a change. The angel from heaven strengthens Him. (Luke 22:43.) He is revived by the Father's promise, "I have glorified thee, and will glorify thee again." He sees his foes "confounded and terrified" by the look of that very countenance, which they once could spit upon (ver. 10).

It is only at this one point that this Psalm presents anything bearing on the prophetic future. But certainly it does at this turn present us with a glimpse of the Second Coming of Him whose First Coming was so full of woe. "The voice of the turtle is heard again," says a German commentator; and truly it is so. For, at ver. 8, the Suffering One sees "the glory that is to follow" and exclaims, "Depart from me ye workers of iniquity," words which are employed by himself in Luke 8:27, in describing the terms in which, as judge, He will address the multitudes of the unsaved on the Great Day, when He has risen up and has shut to the door.

Was it not designed that this ending should draw more attention to the beginning? Let the sinner now consider the Suffering One, lest the sentence pass on him, "Depart." Come, and see here what a price was paid for the soul's redemption; and if you have felt anguish of spirit under a sense of deserved wrath, let it cease when you find the Man of sorrows presenting all his anguish as the atonement for your soul. Thus will the reader use aright this most pathetic Psalm, in meditating on which he is shewn—

The comfortless couch of the Righteous One.

PSALM 7

1–17 THERE is something like excitement in the style of this Psalm. We do not find in it the calm, deep cries of one in anguish, but rather, the earnest, almost indignant, appeals of one whose righteous soul is vexed by a world's opposition.

"Jehovah, my God, in thee have I put my trust!

Save me from my persecutors!" (Ver. 1.)

It is the voice of one who betakes himself to Jehovah as his only Adullam-cave, and who makes his cave of refuge ring with his vehement appeals. Horsley remarks there is in it complaint, supplication, prediction, crimination, commination, and thanksgiving.

"Shiggaion," though some have attempted to fix on it a reference to the moral aspect of the world as depicted in this Psalm, is in all probability to be taken as expressing the nature of the composition. It conveys the idea of something erratic (שָׁגָה, to wander), in the style; something not so calm as other psalms; and hence Ewald suggests, that it might be rendered, "a confused ode," a Dithyramb. This characteristic of excitement in the style, and a kind of disorder in the sense, suits Habakkuk 3:1, the only other place where the word occurs.

But who was "Cush the Benjamite?" None can give a decided answer, though all turn their eye to Saul, and seem nearly agreed that his calumnies against David gave occasion for the writing of this Psalm. The Targum hesitates not to say it is "Saul, the son of Kish." Hengstenberg concludes that Cush, the Ethiopian, is a name for Saul, because of his dark, black hatred of David; others refer the name to some one of Saul's retinue who was as Ethiopian in heart as his master. This last conjecture may be the truth; for David had a variety of foes. But at all events, the Holy Spirit made use of some special attack of some one foe as his time for conveying to his servant this song. He is a "God who giveth songs in the night," and he has by this means given to his Church a song which every succeeding generation has felt appropriate in a world lying in wickedness, and which was never more appropriate than in these latter days.

The true David, no doubt, took it up in the days of his flesh; and often may he have used it as part of his wondrous Liturgy, when alone in the hills of Galilee. The cry in ver. 9,—

"O let the wickedness of the wicked come to an end!

And establish the just!

And the trier of the heart and reins be thou, O God!"

followed up by ver. 10, "My defence is in* God who saveth giveth victory to) the upright in heart," may remind us of Him who elsewhere longs for the day of God in the words, "Till the day break and the shadows flee away, I will get me to the mountain of myrrh and the hill of frankincense."

From ver. 1 to ver. 5, innocence is pleaded against those who are adversaries "without a cause." This feature of enmity, "without a cause," seems to have wounded the tender heart of our David very deeply; for in John 15:25, we find him quoting another Psalm where the same words occur, and where the emphasis lies on "without a cause." The world has hated him, because it hated the holiness that furnished no cause of accusation; and so has it hated his members because of what resemblance they bear to their unblemished Head. The world's enmity is ever directed against the only thing in the saints which they are sure the Lord loves; and so they can appeal with their Head against "Those that without cause are our adversaries."

After a Selah-pause (see Psalm 4), the tone changes. From ver. 6 onward, the future day of retribution comes into view. What an importunate cry is raised in ver. 6, "Arise, O Lord, in thine anger"—put on that fierce wrath which consumes all before it. "While thy foes are raging (as in Psalm 2:1), lift up thyself;" and all this because "Thou hast appointed a day in which thou wilt judge the world in righteousness" Had not Paul at Athens (Acts 17:31), his eye on this verse: "The judgment thou hast ordained?"

In ver. 7, we see all the tribes (לְאֻמִּים), gathered round the Lord's tribunal; and "over that congregation," or assembly, the Lord takes his seat—as if they were all met there, waiting the arrival of the Judge, who does at last appear, and walks up to his seat in the view of all. Is there not a reference to the long-expected arrival of one who had gone for a time to a far country in the word "return?" (Luke 19:12.)

And now, ver. 8. "The Lord judges the nations," acting in all the plenitude of the Judge's office—the office as held by Othniel, and Ehud, and Gideon, and Samson. As to right and wrong, he is what an ancient Roman was called, "Scopulus reorum"—every guilty man makes shipwreck on that rock; but He is ruler, too, putting earth in order. And when the Son of David used this prayer, he was implicitly asking for the day of his own glory—when the Father shall be the Judge by committing all judgment to the Son. (John 5:22, 27.)

The remainder of this judgment-day Psalm presents us with views of the fearful overthrow of the ungodly—all of them doubly emphatic when understood as spoken by Him who had seen the armoury of heaven, "no man having ascended up to heaven, but He that came down from heaven," and who spake what he did know, and testified what he had seen. Whether we apply these verses to each individual sinner, or use them of the great Antichrist—that special ἄνομος, lawless one—the description is so constructed as to apply in terrible grandeur. We see Jehovah's daily anger (ver. 11), which is, in other words, his daily hatred of sin. "Judging righteously, while every day finding cause of anger." We hear him tell, that if yonder sinner return not (ver. 12, "If a man turn not"), then there is prepared for him the sword, as well as the bow, q. d., there is the arrow from the bow aimed at his heart to lay him low, like Goliath laid low by the pebble in his forehead, and then the sword to complete the work of death. Let none think of recovering from the wound; for his instruments are "instruments of death," and he "makes his arrows burning" (דלְקִים); and he shoots his flaming shafts, burning with the fire of Almighty wrath, into their hearts! All this the sinner has wrought for himself—all this Antichrist has wrought for himself—it is the cup he has filled, and filled double.

"Behold! he travailed with mischief, (אָוֶן)

And hath conceived misery! (עָמָל)

And bringeth forth falsehood!" (disappointment)—

He is precipitated into "the pit" from the height of his prosperity. How brief, yet how comprehensive, is this sketch of his doom! It is James 1:15 exhibited in each sinner's history, and in the final end of "That Wicked" whom the Lord shall destroy by the brightness of his coming.

Ver. 17, is the "Hallelujah, amen!" of Rev. 19:1–4. And is not the whole Psalm one which we may well believe the Head of the Church often used, and which each member uses still when in sympathy with the martyr-band (Rev. 6:10)? In either view it is—

The Righteous One's cry for righteous retribution.

PSALM 8

1–9 PSALM 7 closed with "The name of the Most High," and this Psalm commences with it. Who can hesitate to say of this song of Zion, that its subject is no other than "The Name that is above every name?" For Heb. 2:6–9 has claimed it for Jesus, and claimed it for him, too, in speaking of his exaltation in the New Earth, "The world to come." Paul, in 1 Cor. 15:24, refers a clause of it for fulfilment to the day of the Advent; and it is interesting to find our Lord himself quoting ver. 2 in reference to the hosannas that welcomed him as Israel's King on that day when he proved his power over man and over the creatures, riding on the ass amid the shouts of thousands upon thousands.

It is not to us of much moment whether the original Psalmist David knew distinctly the glorious burden of his song when the Holy Spirit taught his heart and harp to sing it, and when he gave it over to "the chief musician" for temple-use, to be sung or played "on Gittith." He may have had as dim a view of its real reference, as we have of the reference of the term "Gittith;" yet that alters not the Holy Spirit's meaning. The most skilful of our critics can do no more than give obscure suggestions as to what the title means; yet that alters not the certainty that the title "Gittith" had its sure and definite meaning in the mind of Him who prefixed it. Our position and that of the original receivers of the Psalm is now reversed. Any singer of the Tabernacle could have told us at once whether Gittith meant a "Gathic air," used by those that handled the harp at Gath, or whether it referred to the air of some vintage-song, or some joyous vintage-instrument (from נַּת); while yet they could not have told so surely as a child among us who can put his finger on Heb. 2:6, 7, 8, that here is the crown that fell from our heads seen on the head of the Second Adam.

Led by Heb. 2:6–9, we find in this Psalm the manifestation of the Lord's name* in the dominion of the Second Adam, when he reigns over a restored world. It has been said that this Psalm might be called "Genesis 1 turned into a prayer;" but it is more truly "the Genesis 1 of the NEW Earth." It corresponds to Isaiah 11:6, 7, in the scene it exhibits.

It contains a general view of God's dealings with earth, from Genesis to Revelation. He whose glory crowns the heavens, chooses earth for a theatre whereon to display "His name,"—that is, his character, his very being, of which the name is the manifestation. Amid the ruins of the fall, He finds as sweet notes of praise ascending as from his angelic choirs; he finds he can confound his foes—all the seed of the serpent, in hell and on earth (Psa. 44:16)—by hosannas from "babes and sucklings." While "He sets his glory above the heavens," He finds no less glory to His name on earth. Glorious grace appears in choosing earth for the place of this manifestation (ver. 1). Glorious grace appears again in his working amid the feeblest of our feeble race, and in confounding the enemy and avenger by this display (ver. 2). Glorious grace is seen dealing with man, the worm (אֶנוֹשׁ, "sorry man"), whose dwelling and whose place in the scale of creation seem so low when compared with the heavens by day, lighted up by their blazing sun, or the moon and stars by night, in their silent majesty (ver. 4). Glorious grace lifts up man from his inferiority to angels (ver. 5). Glorious grace gives man exaltation above angels, in giving him a Head, to whom that whole world is subject, and on whom it leans. All that was lost in Adam is gathered up in this Head: "Thou madest Him to have dominion—thou hast put all things under his feet." It is a sight that, seen even from afar, raises in the prophetic Psalmist adoring wonder and delight, so that like the "Amen" in Rev. 7:12, that both prefaces and concludes the angelic song, he begins and ends with the rapturous exclamation,—"Jehovah, our Lord,* how excellent is thy name in ALL THE EARTH!

One difficulty in the Psalm may be solved by attending to the apostolic use of it in Heb. 2. It is the clause, "Thou hast made him a little lower than the angels" In Exod. 22:28, the word signifies "judges;" and so it seems to have been used for other beings who are high and noble, viz., angels. For Heb. 1:6 again renders the word, "angels." Some, however, would fain keep אֶלֹהִים in the sense of "God," and explain it to this effect: "Thou madest him want little of God," raising him to a, super-earthly dignity. But let it be noted, that these interpretations are all inconsistent with Heb. 2:6–9. That passage quotes this clause as referring to our Lord's humiliation, not to his exaltation; "We see Jesus, who has been crowned (ἐστεφανωμενον) with glory and honour because of his suffering death,—we see this Jesus made a little lower than angels, in order to taste death for every one" The "made lower" is thus placed beyond doubt as signifying humiliation; the comparison being, not how little was between him and God, but how there was a little between him and angels, and that little on the side of apparent inferiority during the days of his humiliation—though only as a scaffolding for his after rising in our nature far beyond every angel.

One other difficulty remains. At what point does the Psalm leave off the subject of man in general, and begin to speak of man's Head? We think it is at the word "Thou visitest." Out of this "visiting" emerges nothing less than man's exaltation in his Head; and this sense of "visiting" seems referred to in Luke 1:68. (See Duke of Manchester on Epistle to the Hebrews.)

As the "manifesting" Jehovah's "name" was our Lord's unvarying design in all his work at his first coming (John 17:6 and 26), so shall it still be his design at his second. Isaiah 30:27, introduces that event by, "Behold, the name of the Lord cometh." To this, indeed, he may refer, when in John 17:26, he says, that he not only "has" declared that "name," but that he "will declare it." Have we not a link of connection here? Our Psalm and that wondrous prayer in which he looked onward to coming glory, both speak much of that "Name" The dominion of the Second Adam shall carry on this discovery to the praise of his glory; and viewing the Psalm as pointing to this, we may say, that it contains—

The manifestation of Jehovah's name in the dominion of the Son of man.

PSALM 9

1–20 THE position of the Psalms in their relation to each other is often remarkable. It is questioned whether the present arrangement of them was the order in which they were given forth to Israel, or whether some later compiler, perhaps Ezra, was inspired to attend to this matter, as well as to other points connected with the Canon. Without attempting to decide this point, it is enough to remark that we have proof that the order of the Psalms is as ancient as the completing of the canon; and if so, it seems obvious that the Holy Spirit wished this book to come down to us in its present order.

We make these remarks, in order to invite attention to the fact, that as the eighth caught up the last line of the seventh, this ninth Psalm opens with an apparent reference to the eighth:—

"I will praise thee, O Lord, with my whole heart.

I will show forth all thy marvellous works.

I will be glad and rejoice in thee. (Comp. Song 1:4; Rev. 19:7.)

I will sing to THY NAME, O thou Most High." (Ver. 1, 2.)

As if "The Name," so highly praised in the former Psalm, were still ringing in the ear of the sweet singer of Israel. And in ver. 10, he returns to it, celebrating their confidence who "know" that "name," as if its fragrance still breathed in the atmosphere around.

There is a considerable resemblance, in the commencement, to the song in Isaiah 25:1–5. In both we have praise—praise to his name—wonderful things—enemies, and nations, and cities destroyed—and the Lord a refuge for the needy, a refuge in times of trouble. The period in prophetic history, before the view of the prophetic Spirit, is the same in both cases; the same scene of the final ruin of God's enemies, and of Antichrist, is exhibited; and the language of our Psalm, like that of Isaiah 25:1–5, is that of the past, because the future is to the Lord as sure as if already come and gone.

There is an approach to the alphabetic form in the verses of this Psalm, but only in part. We shall have occasion to remark on this point again in Psalm 10 and elsewhere.

It may be in connection with the subject of the Psalm, that it is inscribed "To the Chief Musician upon Muth-labben." None of the titles in this whole book is so obscure as this one. There is a plausible conjecture that עֳלַמוֹת should be the pointing, in which case it might be connected with "the psalteries on Alamoth," 1 Chron. 15:20; and "Ben," of 1 Chron. 15:18, be referred to in "Lab-ben;" but then the omission of עַל is unaccountable, were this sense intended. There has been an attempt by Grotius, and others, to regard it as an anagram, "עַל נָבָל," on the death of Nabal, or, on the dying of the fool—but this is wholly gratuitous. Probably the title refers to something in the sacred music now unknown, the appropriateness of which to the subject of this Psalm can be conjectured only; the word מוּת, death, occurring in it, suggests something sombre and solemn.

From vers. 1–8, there is a sketch of what the Lord is to do when he rises up. "O enemy,"—as if like Hos. 13:14, looking in the face of Satan, and all that follow him on earth, from Saul down to the last Antichrist. "O enemy, destructions are at an end." The memory of the foe perishes, like the cities which they destroy. In vers. 9–12, we hear what the Lord has been, and is, and shall be to his own, onward to the day when he remembers the cry of souls under the altar (Rev. 6:10.) Then a cry, like that of the martyrs, arises, vers. 13, 14, and the answer is given in vers. 15–17. After all which, vers. 18–20, sing confidently, and pray boldly to him who is to do such things on behalf of his saints.

The speaker may be any member of Christ's body in sympathy with his Head; but Christ himself could utter it as no other could. Hence Augustine, on ver. 13, asks, "Quare non dixit, 'Miserere nostri, Domine?' An quia unus interpellat pro sanctis qui primus pauper pro nobis factus est." Christ on earth delighted to commend his Father's name, as ver. 10 does, and to assure disciples that with God there is no casting out of one that has once come in.

But to all this every believer responds, and even in ver. 16, every member of Christ may, in full sympathy with the feelings of justice and holiness in our Head, enter into the awful scene. They see the event as if it were already come:—

"The heathen are sunk down into the pit that they made;

In the net which they hid is their own foot taken.

The Lord is known by the judgment he executeth!

The wicked is snared in the work of his own hands!

Higgaion! Selah!

We hear a voice, as from the Holiest, uttering the words; "Higgaion," a call to deep reflection or solemn musing,* and "Selah," a call to the Chief Musician to pause, that, the music ceasing, the worshippers might for a time meditate and adore. With such silent awe, we may suppose, the hosts of Israel stood for a time, gazing on the dead bodies of the Egyptians, when morning light unveiled them floating on the wave, or cast up as sea-weed on the shore. Not less than this shall be the intensity of interest and awe felt by the saints, when from their cloud they look down on the overwhelmed hosts of Babylon.

In ver. 18 there is an interesting rendering of תִּקְוַת עֲנִוִים, in the English Prayer-book version, "the patient abiding of the poor." It reminds us of James 5:7, "Be patient, brethren, unto the coming of the Lord." At the same time, the words more properly express the earnest expectation of God's poor ones, who are looking from their state of "oppression" and "trouble" (ver. 9), for the coming of him whose "name they know" (ver. 10), to be the Judge of a disordered world. Then truly shall they sing:—

"The Lord is enthroned for ever. (lit. has sat down, i.e., on his throne.)

He has prepared his throne for judgment.

He judges the world in uprightness:

He ministers judgment to the people in uprightness." (5:7, 8).

Of this Psalm, then, we may say that in it we see—

The Righteous One anticipating the setting up of the throne of judgment.

PSALM 10

1–18 THERE is much that is prophetic in this Psalm towards its close—the gloom of the present turning the eye forward in search of the coming day-spring. In ver. 16, faith is seen in its strength, singing as if already in possession of anticipated victory and deliverance, "The Lord is king for ever and ever: the heathen are perished out of his land!" Such confidence and faith must appear to the world strange and unaccountable. It is like what his fellow-citizens may be supposed to have felt (if the story be true) toward that man of whom it is recorded, that his powers of vision were so extraordinary, that he could distinctly see the fleet of the Carthaginians entering the harbour of Carthage, while he stood himself at Lilybæum, in Sicily. A man seeing across an ocean and able to tell of objects so far off! he could feast his vision on what others saw not. Even thus does faith now stand at its Lilybæum and see the long tossed fleet entering safely the desired haven, enjoying the bliss of that still distant day, as if it was already come.

It is a Psalm for "times of trouble" (ver. 1), like the preceding, (9:9). In it we again hear the cry, "Arise," addressed to the Lord, as in the preceding (9:20). Here, too, man is felt as the oppressor (ver. 18), even as in Psa. 9:19. So much does it resemble the preceding, that the Septuagint have reckoned it a continuation. There is, however, this obvious difference, viz., while the ninth dwells much on the ruin of the ungodly, this Psalm dwells much on their guilt. Both Psalms also are in some measure alphabetic. (See Hengstenberg) Both, however, are alphabetic in a very irregular manner. Perhaps it was intended by the fact of irregularity in the first two instances of an alphabetic kind, to teach us not to lay too much stress upon this kind of composition. God occasionally employs all the various ways in which men are wont to express their thoughts, and by which they are wont to aid the memory in retaining them.

Three parties are presented to our view in succession. God—the wicked—the righteous. God (ver. 1) is seen standing afar off, covering his eyes from the painful sight (הַעְלִיﬦ, scil. עֵיגַיִﬦ), being of purer eyes than to behold iniquity. The wicked (vers. 2–11) is seen in all his ungodliness and unprincipled selfishness, practising evil as if no eye regarded. The righteous (vers. 12–14) calls God's attention to these scenes, and raises the cry for his interposition. Then, at ver. 15, and onward, the scene suddenly changes. God has come nigh; "the arm of the wicked is broken." In the Hebrew, the first clause is a prayer, "Break thou the arm of the wicked and evil man;" and the next seems to be the response to that prayer, q. d., "Yes, it shall be broken." "And thou shalt seek out his wickedness, and find none." His extirpation shall be complete, (compare Jer. 1:19). "The Lord is King." He has heard the desire of the humble; "he has judged the fatherless* and the oppressed," i. e., he has acted to them as Othniel, and Gideon, and Samson, and other judges of Israel did when they brought down the foe, and set things to right in the land.

Our Master, in the days of his flesh, might see all that is here described verified before him. He saw the buyers and sellers making gain in the courts of the Temple, and probably fulfilling there, Zech. 11:5, "Blessed be the Lord; for I am rich,"—even as it is said, ver. 3, "And whosoever makes gain blesses (God for it), and yet despise Jehovah." In the Sadducees, he saw before him men of whom it might be said,

" 'There is no God,' in all their thoughts." (ver. 4.)

Their ways were firm (ver. 5, Hengstenberg). They feared no adversity, saying (as the Prayer-book version graphically renders ver. 6), "Tush! I shall never be cast down." The Pharisees, and Scribes, and Elders furnished abundant exemplification of "mischief is under his tongue," (ver. 7,)—the storehouse, or cellar, that seemed to lie under their tongue, ever providing their lips with plans and suggestions of evil. Their lying in wait, as a lion in his covert, most vividly paints the plots entered into against Christ, and against his disciples afterwards. At the same time, "The servant is not above the master"—the members of Christ have ever met with the same treatment, and found the world lying in the same wickedness. Any member of Christ can use this Psalm who feels earth's unholiness and atheism, and who is at all like Lot in Sodom, "his righteous soul vexed from day to day by their unlawful deeds." It will be well fitted for those who are on earth when Antichrist practises and prospers ere his final overthrow. In short, it is so comprehensive, that whether used by Christ or by his people, whether in the days of the First Advent, or in the days that precede and usher in the Second, it may be said to be—

The Righteous One detailing earth's wickedness in anticipation of earth's deliverance.

PSALM 11

1–7 THE combatants at the Lake Thrasymene are said to have been so engrossed with the conflict, that neither party perceived the convulsions of nature that shook the ground—

"An earthquake reeled unheedingly away,

None felt stern nature rocking at his feet."

From a nobler cause, it is thus with the soldiers of the Lamb. They believe, and, therefore, make no haste; nay, they can scarcely be said to feel earth's convulsions as other men, because their eager hope presses forward to the issue at the advent of the Lord.

"In the Lord I have put my trust:—how say ye to my soul, Flee, sparrows, to your hill." (Sneeringly referring to Zion-hill. Horsley.)

They have taken up their position, and who shall ever drive them from it? They refer to a two-fold ground of alarm presented to their thoughts by the foe.

"For lo! the wicked bend their bow,

They place their arrow upon the string

To shoot privily at the upright in heart,

For (כִי) the foundations are destroyed!

The righteous, what can he do?"

The enemy may thus array his terrors, as if the Lord's host were a partridge on the mountains. (1 Sam. 26:20.) There is a sneer at Mount Zion, in ver. 1 it has been suggested; but the words may as well mean, they have their secure resort, their Zoar mountain (Gen. 19:17), on which they shall stand and see the rain of "snares, fire, and brimstone" on these men of Sodom (ver. 6); their Judean mountain, where they shall be safe when the abomination of desolation appears (Matt. 24:16). It is this—the Lord himself. Though all the pillars of social and religious order were destroyed, still—

"The Lord is in his holy temple;

The Lord's throne is in heaven!"

The enemy has not reached up to this fortress; he has not shaken this sure defence.* On the other hand, the Lord is preparing to make a sortie in behalf of his own. He is surveying, in preparation for this burst of judgment.

"His eyes behold"—

Nay, more, he is in the position of one who contracts his eyebrows and fixes his eyelids in order to discern accurately the mark he aims at;

"His eyelids try the children of men.

The Lord trieth the righteous."

And the result is interposition in behalf of his own; for in the trial he discovers the difference between the principles of the two hostile parties, and now makes it known:—

"The wicked, and him that loveth violence, his soul hateth.

Upon the wicked he shall rain snares, fire, and brimstone:

And an horrible tempest (a wrath-wind) shall be the portion of their cup."

All that came upon Sodom and Gomorrah shall be realized at the Lord's appearing "in flaming fire" (2 Thess. 1:8). At the very time, perhaps, when men imagine they have got the righteous in their snares, the Lord comes and his net is spread over them; his "snare" suddenly starts up (Luke 21:35) and they are taken; caught unexpectedly in a net whose meshes they can never break; seized by the hands of the living God, and doomed to "the vengeance of eternal fire" as the "portion of their cup." It is the measured, just, and due amount of wrath for their sins; for it is called a cup-portion, "Ne quid præter modum atque mensuram, vel in ipsis peccatorum suppliciis per divinam providentiam fieri arbitremur." (August.) All this proceeds from the rectitude of Jehovah's character:—

"For righteous is the Lord; he loveth righteousness;

His countenance doth behold the upright."

His righteousness sees it meet thus to visit the ungodly with a Sodom-doom; and on the other hand, to look with favour on his Abrahams at Mamre, and no longer "hide himself," as in Psalm 10:4. It is somewhat remarkable that in ver. 7 the Hebrew uses the plural for "His countenance." Critics are content to call this use of כָּנֵימוֹ, "THEIR countenance," by the name pluralis majestatis; and to say that it may express perfection, or greatness, in Him of whom it is used. But if we admit of a reference to the Trinity in Gen. 1:26, why not here? The countenance of the Godhead—Godhead in all its fulness—each person of the Godhead—shall give a look of delighted approval. "With a countenance full of paternal affection he beholds them in the midst of their sorrows, until, admitted through mercy to the glory from which he excludes the wicked, they behold that countenance which has always beheld them." (Horne.)

Our Lord might sing this Psalm at Bethany on such occasions as that mentioned in Luke 13:31, 32, when they came and said, "Get thee out hence, for Herod will kill thee." And he has left it for us, that we may use it, as no doubt David used it when it was first given to the Church, in times of danger and threatening. Dr Allix would apply it specially to the Church after she fled into the wilderness; comparing ver. 2, with Rev. 13:14. It applies with almost equal fulness to all these cases, and yet also to an individual believer's case when tempted, like that good man who said, "Sirs, it is a great thing to believe that there is a God!" It exhibits to us—

The Righteous One's faith under apparent disaster.

PSALM 12

1–8 A PSALM for all ages, as well as for David's time. Elijah could sing it, Jeremiah could sing it, and never was there a time when this Psalm was more appropriate than in our own day. Though written by David, and handed over to his "Chief Musician," and though the "Sheminith's" now unknown strings were touched by the fingers of a Levite whose heart could sigh in sympathy with its strain of sad foreboding and present gloom, it is, at the same time, quite a Psalm for the last days. The Lord is called upon to arise, for the godly perish. You see a little band gathered under the floating banner of their King, who had promised to come to their help in due time. One after another sinks down, wearied and worn, while the remaining few, at each such occurrence, cry to their King—

"Help, Lord!" (Ver. 1.)

This is the cry that ascends from the saints, as one after another of their number is successively gathered to the tomb; while, "I will arise," (ver. 4,) is the response that faintly reaches their ear.

"Help, Lord!" is their cry as they witness the increase of bold infidelity, (ver. 2), and hear such mutterings of boastful pride as these:

"Through our tongues we are strong.

Our lips are with us, (i. e., are our help.—Hengstenberg.)

"Who is lord over us?" (Ver. 2, 3.)

The power of human talent and the grandeur of man's intellect are boasted of; while ver. 2, shews that these same persons flatter each other into deceitful peace, and are living without regard to the holy law of love. Meanwhile, the remnant who sigh in secret to the Lord—a remnant hated and often in danger (ver. 5)—are sustained by the sure word of promise. They tell their hope and faith in ver. 6, when they describe "Jehovah's words:"

"The words of the Lord are pure words:

As silver tried in a furnace of earth,*

Purified seven times."

All He has spoken about the Woman's Seed from the beginning; all He has spoken of Him in whom all nations shall be blessed; all He has spoken of David and David's seed; all is sure, all shall come to pass. And so they sing, (ver. 7), "Thou shalt keep them (i. e., thine own), and shalt preserve them from this generation,"—a generation so corrupt and evil that one may say of it—

"The wicked walk on every side;

Vileness is held in honour by the sons of men."

How descriptive of the latter days! How like the times of which Peter speaks, when men shall "speak great swelling words of vanity," (2 Peter 2:18), and shall boldly ask, "Where is the promise of his coming?" (3:4) How descriptive, too, of the consolation of the saints; for Peter tells us that this shall be their comfort, "The Lord is not slack concerning his promise," (ver. 9); and "according to His promise" they shall continue looking for the New Heavens and New Earth, (ver. 13). They know that the "words of the Lord are pure words." They cannot fail.

Some of the features of this scene are to be found in all the conflicts that have risen between the woman's seed and the serpent's. At the same time, the times of David when he was a persecuted man, though anointed to the kingdom, were such that they might be compared to the days that precede the coming of the Son of man. The flatterers of Saul hated David's person and David's principles; and could not fail to try to cast contempt on "the Lord's words" in regard to him and his seed. Such, also, were the days of the true David, our Lord, when He appeared in our world as the Lord's anointed. We can easily see how the proud Pharisees, Scribes, and Sadducees, might be characterised by vers. 2, 3; and not less how, on such an occasion as the Baptist's death, Jesus could use ver. 1. Let us follow the Baptist's disciples, who have just buried their master. They walk along in silent sadness; for a witness to the truth has perished. They seek out Jesus (Matt. 14:12), and tell Him all that the foes of God have done. Jesus hears and sympathises; and may we not imagine the whole company of disciples, with the master as "chief musician," sitting down in the solitary place (ver. 13), and making it echo with the plaintive cry,—

"Help, Lord, for the godly man ceaseth," &c.

The Church's eye, anointed with eye-salve, has ever since been able to discern in the world resemblances to the same state of things; and never more clearly than now. Hence David, and David's Son, and the seed of David's Son, have ever found the strain of this song fitted to express what the world made them feel. Horsley entitles it, "Of free thinkers; their cunning, audacity, and final excision." But this is only one aspect of it. It is rather,

The Righteous One's consoling assurance that the Lord's word, though mocked at, shall not fail.

PSALM 13

1–6 HERE is what has been called "the Righteous One's pathetic remonstrance." The darkness may be felt; the time seems long; the night wears slowly away; hope deferred is making the heart sick; heaviness hangs on the eyelid of the watcher.

"How long, O Lord, will thou forget me still?

How long wilt thou hide thy face from me?

How long shall I lay up counsel in my soul—sorrow in my heart daily?

(Storing up plans of relief which all end in sorrow.)

How long shall the enemy exalt himself over me?"

When David wandered in Judea, and mused on the long-deferred promise of the Throne of Israel, he might use these words first of all. When he saw no sign of Saul's dominion ending, and no appearance of the Seed of the Woman, he was in such circumstances as fitted him to be the instrument of the Holy Ghost in writing for all after-times words which might utter the feelings of melancholy weariness.

The Son of David came in the fulness of time. Many a night of darkness He passed through. Sometimes the very shades of death bent over Him. "My soul is exceeding sorrowful even unto death!" Could He not most fitly take up ver. 4, as He carried his cross along the "Via Dolorosa?" Who more fitly than he might appeal,—

"Consider, hear me, O Lord my God (Eli! Eli!)

Make mine eyes glisten with joy,

Lest I sleep in death!

Lest mine enemy say, I have prevailed against him,

Lest those that trouble me rejoice when I am moved!"

High Priests, Governors, Scribes, Pharisees, Herodians, Sadducees, common priests and common people, were all on the eve of shouting triumph if He rose not from the grave; and a burst of joy from hell would respond to their derision if He failed to arise, and failed to shew himself King of kings.

But not our Head only, every member of his body also, has found cause oftentimes to utter such complaints and fears. A believer in darkness—a believer under temptation—a believer Under the pressure of some continued trial—a believer spending wearisome nights, and lying awake on his couch, may find appropriate language here wherein to express his feelings to God, and all the more appropriate because it is associated with the Saviour's darkness, and so assures us of his sympathy. We take up the harp which He used in Galilee and Gethsemane; and in touching its strings, do we not recall to our Head the remembrance of "the days of his flesh?"

How glorious too, for the Church to join with her Head in the prospects of ver. 5:—

"But as for me (וַאֲנִי) I have trusted in thy mercy," &c.

Leaning on the Father's love amid these sorrowful appeals, He was sure, and in him they are sure, of a day of glory dawning—joy coming in the morning. Verse 6th anticipates not only His own resurrection, but the resurrection of the saints also, and the glory of the kingdom:—

"I will sing unto the Lord, for He hath dealt bountifully with me."

Glory much more abounds—joy has set in instead of sorrow, in full tide; fruition more than realizing the most "ample propositions that hope made" to the weary soul. And this is the blessed issue of what Calvin would perhaps have called, the "QUOUSQUE DOMINE," and which we may call,

The Righteous One's, Lord, how long?

PSALM 14

1–7 AS we read these verses, we seem to pass from gloom to deeper gloom; and when ver. 7 suggests a remedy, it is as if a "spark of light had been struck out from solid darkness." David wrote it under the inspiration of the Holy Ghost, but we know not when; it may have been in his wilderness-days, when Judah seemed nearly as indifferent to Jehovah as were the realms of the Gentiles. The title "Upon Mahalath," as in Psalm 88, has been considered by Hengstenberg, to be not a name for a musical instrument, but as meaning "Upon the sickness," the moral sore and sickness described in the Psalm. Perhaps the title of Psalm 88 favours this view. But after all, some special instrument, used for melancholy subjects, may be meant, and Gesenius has found for it an Ethiopic root signifying, "to sing."

Messiah is the speaker far more than David; for though David could call the sheep of the house of Israel "my people," as being given him by the Lord, yet it is Messiah that is wont to speak in this manner. He is the shepherd whose voice we recognise here, saying, "They eat up MY people." (ver. 4.) He it is who describes our world's condition—Oh, how unlike the heaven He had left! But amid the flood, He descries the waters receding. He sees the overthrow of the ungodly (ver. 5), and whence the grand deliverance is to come, (ver. 7) Deliverance is to appear on the walls of Zion. "Salvation is of the Jews." (John 4:22.) From Israel comes the Saviour, born at Bethlehem, but crucified, rising, ascending at Jerusalem. Out of Israel too, comes life from the dead to the world, when the Redeemer returns again; for, "Behold, darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising," (Isaiah 60:2, 3).

Let us, then, read this Psalm as our Lord's report regarding the state in which earth and its multitudes are found.

(Ver. 1.) O Father, they are denying that thou hast any being. The whole earth is replenished with fools, who say in their heart, "There is no God." They are corrupt; they are doing abominable deeds; there is none that doeth good.

(Ver. 2.) O sons of men, the cry of earth's wickedness came up to heaven. The Lord looked down to see if there were any that understood and sought after God.

(Ver. 3.) Alas! it is altogether according to the cry, They are all gone aside. They are altogether become filthy. There is none that doeth good: NO, NOT ONE.

(Ver. 4.) Yet they see not their folly. Who has bewitched them? Have they no knowledge, that they eat up my people, and call not on Jehovah?

(Ver. 5.) But their damnation slumbereth not. On the very spot where their folly has been wrought I see them trembling. "Terror overtakes them; for God is among the generation of the righteous."

(Ver. 6.) Where is now your mouth, wherewith ye said, Who is the Lord that we should serve Him? Is not this the people whom ye despised? (Jud. 9:38) Ye cast shame on the counsel of the poor, because he made the Lord his refuge. Ye scorned the policy of those who made the Lord their wisdom; but the Lord has now laughed you to scorn.

(Ver. 7.) O let the day dawn and the shadows flee away! Come quickly, year of my redeemed! (Isaiah 63:4.)

"Let Jacob rejoice and Israel be glad,

At the Lord's bringing back the captivity of His people."

Let the time come when earth shall hear Israel's shouts of joy at the opening of their prison, at the termination of their exile, at the restoration of their long-lost prosperity, at the return of their Shepherd to dwell among them. For when earth shall hear that shout of joy, it shall be a token that now at length has the time arrived when the full accomplishment shall take place of that promise to Abraham, "In thy seed shall all nations of the earth be blessed."

Thus does the true Righteous One survey the world lying in wickedness, and turn his eye toward the dawn of day, every member sympathizing with the Head. We may describe the Psalm as being a setting forth of

The Righteous One's view of earth, and its prospects.

PSALM 15

1–5 WE heard of a "righteous generation" in last Psalm, and here is one of them as a representative of the whole. None can be said to have fulfilled the conditions, or come up to the character here sketched, excepting Christ, if we view the matter in its strictness; although every member of His body lays claim to His imputed obedience, and exhibits a goodly specimen of the effect of this imputation in producing personal holiness. We consider this Psalm as descriptive of our Head in His personal holiness, and of his members as made holy by Him.

It is one thing to state how holiness is attained, and quite another to assert that perfect holiness is possessed. When you describe a worshipper in the Holy Hill as one who is holy, you do not on that account maintain that his holiness was self-derived, or that it was his primary qualification. Far less do you assert that holiness of character stands in the place of the blood that cleanses the conscience. There are several links in the golden chain, and my pointing to one of these does in no way interfere with my conviction of the necessity of the rest. If I find it said of our Lord:—

"It is Christ that died;

Yea, rather, that is risen again!

Who is even at the right hand of God!

Who also maketh intercession for us,"

I may take up one feature of this Redeemer, and may say, "He who saves us is One who is risen again;" but by so saying I do not deny, but rather necessarily include, the assertion, that He died first of all. So also if I say, "He who is saved is one who has holiness;" I do not, by saying this, deny that the man has first of all been made clean by the blood: on the contrary, I imply that as a thing of course, necessarily preceding the other. Again, if I say, "That Priest has washed his hands and feet in the laver," I do not deny, but, on the contrary, necessarily imply, that first of all he was at the Altar, and touched the blood there. Or, once more, if I read 1 Tim. 1:5,—

"Now the end of the commandment is charity

Out of a pure heart,

And out of a good conscience,

And out of faith unfeigned,"

I may fix on the middle clause and say, the love, or charity, aimed at by the law, is the product of a "good conscience." But do I, on account of that statement, at all deny that "faith unfeigned." is needful in order to arrive at a good conscience? It is even thus with our Psalm, when received as stating what belongs to the members of Christ. It tells of their "pure heart;" but then that pure heart came from "a good conscience;" and that good conscience was the effect of "unfeigned faith" in the blood.

It is, however, only our Head that can fully realize the character here given. "Holiness to the Lord" is on our High Priest's mitre, while we, as inferior priests, go forward in his steps, to dwell in the Tabernacle.* The question is asked, ver. 1, "Who shall dwell?" abide, be a guest for ever, in the palace of our King and God? Verse 2 tells the outward purity required, and the inward guilelessness. Verse 3, the purity of word; verse 4, company; verse 5, disinterested and self-denied love to His neighbours; ver. 5, uprightness, if He once promise he will not "exchange" his promise for anything more convenient to himself, and will not fail to shew the heart of a brother in everyday transactions. These are signs of a renewed nature, very rare in our world, and such as manifest the man to be, "though in the world, yet not of the world." In verse 4, we have the key to the difference between such a one and the man of earth. "He honoureth them that fear the Lord;" his heart lies in the company of those who fear Jehovah; and if so, then he himself prefers Jehovah's company to all besides. He is one who has fellowship with God.

But we must not fail to notice the "Tabernacle" and the "Holy Hill," where this man's dwelling shall be for ever. The Tabernacle of Moses, which, in David's days, was pitched on the slopes of Zion-hill, is the type of greater things. In that figure we see God in the cloud of glory over the mercy-seat, dwelling with men, and the Priest entering in on the atonement-day, to His presence. All this was typical of what is now before us in clearer light. The redeemed go in with the blood of the Redeemer through the rent veil, (for the atonement-day is "now") to Him who is in heaven. And when the Lord returns, and the "Tabernacle of God is with men,"—when Christ, the true mercy-seat, is here—then shall we go to that Tabernacle, and see Him, on that Holy Hill, where his presence shall be manifested. (See this more at large in Psalm 24.) But on that day none shall ascend that Hill, or approach that Tabernacle, who are not "sanctified." On this point Revelation 21:27 corresponds with our Psalm—into New Jerusalem "there shall in no wise enter anything that defileth or maketh a lie." Over its gate is written, "Without holiness no man shall see God."

Here, then, we have before us a description of

The dweller in the Holy Hill of God.

PSALM 16

1–11 IT is not sin alone that characterises our world. Misery goes hand in hand with sin. And hence, as the preceding Psalm set before us One who was holy in the midst of a world lying in wickedness, though breathing its air, walking on its highway, handling its objects, and conversing with its inhabitants, so this Psalm exhibits One who is happy, truly happy, notwithstanding a world of broken cisterns around him, and the sighs borne to his ear on every breeze. This happy One is "he Man of Sorrows,"—no other than He! For Peter, in Acts 2:31, declares, "David speaketh concerning Him!"

This happy One (followed in all ages by his chosen ones) walks through many a varied scene, and at every step expresses satisfaction and perfect contentment with the Father's arrangements. In verses 1, 2, he tells, with complacent delight, into whose hands it is he has committed his all: "Thou art my Lord,"—my soul has said this with all its strength. And

"My goodness is not over Thee;"

whatever is good or blessed in my lot, makes no pretensions to add anything to thy blessedness, to overshadow thee; nor do I allow the bliss I enjoy to supersede Him who blesses me.* And does not every member of his body respond to all this! Who of them does not reply, "My Lord and my God! thou art the very bower of bliss under which I sit. We are blessed in thee; but thou needest not us to bless thee!"

Satisfied with his Father as God, and Lord, and Guardian, he is equally so with the sphere within which he must move: "Jesus loved Martha, and her sister, and Lazarus." None on earth, seem to Him so pleasant and "honourable" (אַדִּירִים), (see Psa. 8:1) as the saints. And not less is He pleased with his separation from all idols and all idolatry. (See ver. 3 and 4.) And does not every member of his body respond, "Amen!" gladly recognising their own company as the circle within which is "all their delight." But how instructive and wonderful it is to find, in ver. 5, such entire contentedness with the Lord's doings, and such a recognition of his will. For it was enemies that brought him many a bitter draught to drink, the vinegar and the gall,—it was "not an enemy," but worse far, a perfidious friend, that plunged the dagger into his heart; and yet in all this he sees the Lord giving him his cup and portion. Nor less remarkable is it to hear, in ver. 6, the Man of Sorrows tell that his lines have fallen to him in pleasant places! He that had nowhere to lay his head, how happy is He! What a calm contentment sits upon his pensive brow! Earth and hell are unable to destroy his blessed lot. He has (ver. 7) found communion with his Father, when others sleep,—in the retired valleys and hills of Galilee, on the Mount of Olives, in the wilderness. The presence and care of his Father is a fund of enjoyment in itself. (Ver. 8.) All may be scattered and leave him alone; but yet he is not alone, for the Father is with him.

Such joys as these still gladden every believer's soul, even as they did refresh the "Author and Finisher of our Faith." He drank of these brooks by the way, "therefore was his heart glad." That he might endure to the end, and as man endure, he tasted of needful draughts in his sore undertaking; and his draughts of refreshment were of the kind which we have seen above. We, too, can taste the same, and we need the same. Nor less do we need what follows in ver. 9, secure confidence in prospect of death, and (ver. 10) the hope of blessed resurrection. Our Head laid his flesh in the Joseph's sepulchre, expecting the future result, a speedy resurrection. His soul was not to be left long separate from his body—out of paradise it was soon to come, and on the third day to rejoin its body ere corruption could begin. But we, too, his members, are as sure of a return of our souls from paradise to join our bodies on the Resurrection Morn, when "this corruptible shall put on incorruption." And thus to the Head and members shall their full satisfaction be realized, and that for ever. He and they shall tread the path of life, and enter into "fulness of joy, pleasures for evermore,"—the blessedness of the eternal kingdom.

Such are the riches of this Psalm that some have been led to think the obscure title, "Michtam," has been prefixed to it on account of its golden stores. For כֶּתֶם is used of the "gold of Ophir," (e.g., Psa. 45:10), and מִבְתַם might be a derivative from that root. But as there is a group of five other Psalms (viz., 56, 57, 58, 59, 60) that bear this title, whose subject matter is various, but which all end in a tone of triumph, it has been suggested that the Septuagint may be nearly right in their Στηλογραφια, as if "A Psalm to be hung up or inscribed on a pillar to commemorate victory." It is, however, more like still that the term, "Michtam" (like "Maschil"), is a musical term, whose real meaning and use we have lost, and may recover only when the ransomed house of Israel return home with songs. Meanwhile the subject-matter of this Psalm itself is very clearly this—

The Righteous One's satisfaction with his lot.

PSALM 17

1–15 THE same strain again—only here the sin and sorrow of the world are brought together, and the Righteous One is seen lifting his eyes to heaven, as sure conqueror over both. Earth, whether viewed from the top of Peor, or the field of Zophim, is still the same fallen earth; and not less gratefully does the shout of the King of Jeshurum greet our ears, by whatever cliff of Pisgah it may happen to be echoed back. It is called A Prayer, for it consists of strong appeals to God.

While fully satisfied with his lot, the Righteous One tells us how little reason there is to be satisfied with the world wherein his lot was for a time cast. Dissatisfied with man's judgment, he appeals to the Lord, and ver. 1 is equivalent to those two words in his prayer (John 17:25), "O righteous Father." Before Him he spreads his cause, expecting (ver. 2, 3) a reversal of the world's sentence. The Father "proved him and could find nothing." Was it to this he referred in John 14:30, when telling of Satan's attempt? Mysterious trial! all-perfect righteousness! Heaven and hell have tried it; and neither the holiness of God, nor the envy of Satan, could detect a flaw. We find him appealing to the Father as to his heart (ver. 3), as to his words (ver. 4), and as to his ways (ver. 5)—sure of the verdict from the lips of Holiness itself. And, united to Him, each believer may make the same appeal, with the same success, while he is led also, in the very act of so doing, to plant his steps in the footsteps of his all-perfect Surety. In ver. 6, emphasis rests on I (אַנִי); "I have called;" let others do the same.

Still dissatisfied with men, in ver. 6–8 He seems to unbosom himself to the Father, fixing his eye on the marvellous love shewn in redemption, "the tender mercies," or "bowels of mercy," by reason of which the "Dayspring from on high hath visited us," (Luke 1:78).

"Single out thy lovingkindness, thou deliverer of those that trust."

Saints are called "Trusters," (חוֹסים) and the prayer is, "Set apart (Psalm 4:3) for me some special mercy. Make it appear in its singular brightness, O thou who deliverest me who trust in Thee, and wilt deliver all others who simply trust in Thee through me!" We, too, may follow Him even into the very secret of the Most High, when in ver. 8 he presses forward and sits down under the wings of majesty and love—at rest in the "God of Israel, under whose wings he has come to trust." And here we may, with our Head, survey the turmoil of human wickedness, beholding (verses 9–14) their assaults, their snares, their lion-like anger, their conspiracies, and, in ver. 14, their luxury and worldly ease.

"My soul deliver from the wicked, by thy sword,

From men, by thy hand, O Lord,

From men!" (Perhaps, frail, dying men, if מֵתִיס be connected with מוּת to die.)

"From the transitory world!"

Grieved at such scenes, the Righteous One suddenly darts his eye into the future, and anticipates resurrection-glory,—a glory that shall cast human splendour into the shade, and leave the Lord's people without one unsatisfied desire. Our Head sung, in prospect of his resurrection, and we, his members, sing, in prospect of ours,—

"But as for me I shall behold his face in RIGHTEOUSNESS." (Ver. 15.)

O righteous Father, O holy Father (John 17), I come to thee, and, for ever dead unto sin, and escaped from the world's miry clay, I shall stand before Thee who art righteous in the beauty of pure righteousness. And my dissatisfactions shall be forgotten when entering on that enjoyment,—thou appearing in glory to meet me, and I conformed to the glory that meets me at my rising,

"I shall be satisfied when thy likeness awakes"—

This likeness is spoken of in Numb. 12:8. It is the manifestation of God in his glory. The "glory of the Father" (Rom. 6:3) met Christ at the sepulchre, and He arose glorious, soul and body. So shall it be with each of his members. Christ our Life, the incarnate manifestation of the likeness of God, shall appear in glory; and we shall instantly be conformed to Him "seeing Him as He is" (1 John 3:2). The appearing of that glory, in our dark world, whence it has so long been exiled, seems to be meant by the "awakening of His likeness." Psalm 73:20 speaks of it again, and attributes to that event the eternal confusion of the worldlings who had their portion and cup full for a season.

It was in the act of singing these words, as they stand in the metrical version, that one of our Scottish martyrs, Alexander Home, passed from the scaffold to glory. With a solemn eye and glowing soul, he was able amid gathered thousands to express his rest and hope in these words,—

"But as for me I thine own face

In righteousness shall see;

And with thy likeness when I wake

I satisfied shall be."

And who of all the saints would not join him? Who would not take up every clause of the whole Psalm? Who would not sympathize in

The Righteous One's dissatisfaction with a present world?

PSALM 18

1–50 THIS is a Psalm of "The Lord's Servant," a title given to one called to specific services for God. It was given into the hands of "The Chief Musician" on the day when the Lord had delivered from every foe. The circumstances were peculiar, and so is the style of the song. Thus ver. 1, "I will love thee" is expressed by the unusual word אֶרֻחָם, which can be expressed only by some such paraphrase as "My bowels yearn in love to thee."* And then the next term, "My strength," חִזְקִי is rare but very expressive, equivalent to, "Thou who hast held me up firm and fast."

It is meant for a greater than David, but David's circumstances furnished an appropriate occasion for giving to the Church a song such as might suit Messiah, and all his members too. David's circumstances, that made him suitable to be the vehicle of this divine communication, have moulded the language; but we are not to carry the allusion to his history too far. Some have supposed that there is reference in verses 7–15 to some tempest that helped David's victory on some occasion; but we may be content with observing that the style is coloured by David's experience. Thus, ver. 2 amplifies the חִזְקִיְ of ver. 1. "The Lord is my סֶלעָ:" my precipitous rock (like 1 Sam. 23:28), which foes find inaccessible. "My מְצוּדָה stronghold" amid such rocks; like those of Engedi, 1 Sam. 23:29. "My deliverer," not leaving me simply to the defence of rocks, but himself interposing with his loving arm. "My God!" not deliverance only to me, but every thing, my all in all! "My צוּר," my firm, immoveable rock (Isa 26:4) who never changes. "In Him will I trust." In such a one as this may I not be satisfied? And when I go forth to the battle field, this Jehovah is "My Shield;" and by Him I win victory; "The horn of my Salvation!" And as I return to my encampment on yonder height, such as 1 Sam. 26:13 used to be to me, far above the reach of foes, I sing of Him as "My High Place," the height where I repose secure.

But the Psalm was meant for the Lord Jesus very specially. It presents a singular history of some portions of our Lord's mighty undertakings, all related in such a manner as that his members (and David among the rest) might often use it for themselves. In Heb. 2:13, Paul quotes verse 2 as our Lord's words: "I will put my trust in him;" to shew that Christ, as our brother, leant on God, just as we ourselves would lean our weakness on Almighty strength. And again, in Rom. 15:9, he quotes verse 49, "I will confess to thee among the Gentiles," to shew Christ's deep interest in the world at large. So that we have, by means of these two references,—one from the beginning, the other from the close,—the whole Psalm marked out (bracketed within these two quotations) as belonging to Christ in a special and direct manner.

It is, then, our Brother who here sings. (Heb. 2:13.) He begins with telling his younger brethren what his Father ("His Father and ours") did for him in the day of the sadness of his heart. He is relating some of the hidden things, which are nowhere else recorded, but which fit in to the time of Gethsemane suffering, and the three hours' darkness, and the earthquake, and the rending of the Temple veil,—things that took place in the view of other spectators than man, when the "prince of the air" was overthrown, and the Father, with his legions of angels, came forward to deliver.

The mention of the "cherub" in verse 10 is not to be overlooked: "He rode upon a cherub." Like a king or warrior, the Lord is represented as going forth in his chariot; but he mounts, on that memorable day, a chariot whose coat of arms is the cherub. He goes forth in his cherub-chariot, and this is sufficient to shew the errand on which he is gone out: it is redemption. For that symbol is the redemption-symbol. Cherubim in paradise after the fall; cherubim on the mercy-seat, with their feet touching the blood, and their whole weight on the ark; cherubim on the veil that was rent;—everywhere cherubim (the four living beings of Rev. 4) represented the Redeemed. How significant to the universe, when Jehovah rose up with the symbol of man's redemption, to go forth to the aid of man's Redeemer.

Let us begin, then. The true Sweet Singer of Israel, the firstborn among many brethren, stands on the shore of his Red Sea, and sings, in verses 1 and 2, the grace and glory of his God. What a God he is: "My strength, my rock,* my fortress," &c. Then comes the story of his awful conflict. He traverses the field with us, and tells us of his cries that pierced the heavens and the Father's heart (ver. 3–6),—a commentary on Heb. 5:7. But from verse 7 to 15 what a scene of terrific incidents is opened to view! "The cords" of the hunter "death" were enclosing him; and the "torrents of Belial"—floods swollen with all the mischief of hell and hellish men,—were sweeping down upon him, when his cry began to be noticed, and the Father rose up. Earth shook—smoke and fire were seen by those same angels who were witnesses of the smoke and fire on Sinai, attesting the majesty of the law; and the same heavens bowed that bowed when the Law was given, the same darkness attended this descent, for now the Law-fulfiller was about to present the law fulfilled. He came with the cherub-symbol, inasmuch as there was now to be redemption from the curse of the law. But there was no abatement of his glory—no obscuring of his majesty; on the contrary, there was the same covering of darkness, as when the law was given, and thereafter the same brightness shot forth. Hailstones, too, as when He overcame his enemies at Bethhoron, attested the presence of the same majesty and power: the same thunder uttered its voice, the same lightning-arrows flew abroad. It was Israel's God in his majesty; yes, the same that laid bare the Red Sea's channel, (verses 14, 15), who then appeared in still greater displays of majesty. It was a scene not witnessed by mortal eyes, but, no doubt, "seen of angels."

At length the Redeemer was delivered. "He sent from above, he took me, he drew me out of many waters" (Verses 16–18). In vain do the scribes and elders triumph, sealing the sepulchre stone, and setting a watch; in vain does Satan exult, as if he had crushed the woman's seed.

"They prevented me, (i. e. got before me, as if between me and my refuge,) in the day of my calamity."

But Jehovah came—resurrection followed, with all its consequences. He stood in "a large place;" and soon sat down at the right hand of Majesty on high. And in that hour every member of his body was virtually "raised with Him, and made to sit with Him in the heavenly places"—in a large room!

And was all this done in conformity with law and righteousness? The law was honoured then, and is honoured and magnified for ever, by all that the Redeemer wrought. Vers. 20–26 declares it:

"Jehovah rewarded me according to my righteousness.

"According to the cleanness of my hands has he recompensed me.

"Because I kept the ways of the Lord—

"All his judgments were before me,

"And I did not put away his statutes from me."

"Yea, I was upright before Him," &c.

Henceforth, nothing hinders the application of his redemption work on the part of God; and on man's part there is nothing required but the poverty of spirit that is willing to receive a gift. Pride, that caused the fall, hinders the rising again of the fallen.

"For thou wilt save the people that are poor,"

"But will bring down high looks," (ver. 27).

Our Brother, having brought us thus far in his history, tells us once more of the Father's love to Him and his people, and how fully the Father, who equipped Him for the former struggle, has equipped him for whatever remains for him to do. (Verses 28–35). The Father loveth the Son, and hath given all things into his hands. He seems suddenly to remind the Father of this, (verses 35, 36), in preparation for what is coming, saying,—

"Thy gentleness hath MADE ME GREAT."

Then follows the final assault (long deferred) upon his unyielding enemies.* (Verses 37–42.) It is evidently the day of his Second Coming; for we hear the cry (v. 41), when "there is none to save:" the Master has risen up and shut to the door. Rocks and mountains cannot shelter foes, any more than could the cave of Makkedah the five kings that fled to it. Our Joshua calls them out, and puts his own foot upon their necks. (V. 40, compared with Josh. 10:24). And then is earth subdued under Him. (Ver. 43, 44, 45). Isaiah 52:15 is fulfilled: nations coming to Him, as did the Queen of Sheba, attracted by the report of his grace and glory.

The Lord alone is exalted in that day. The glory resounds to Him (verses 46–48); and "חַי יְהֹוָה" is the watchword, or congratulatory acclamation (1 Kings 1:25, 31), of all the earth—"Jehovah liveth!" Jew and Gentile are seen in union; for the Deliverer (ver. 49–50) declares his celebration of Jehovah's name among the Gentiles, while he shews kindness "to David and his seed for ever."

Well may we join with all the members of our Head, "made more than conquerors" in Him, and enjoying our share in all these triumphs along with Him,—well may we join in the exclamation of ver. 50,

"Thou who makest great the salvations of his King!"

The full, salvation-work wrought out by our appointed King, is called "יִשוּעוֹת;" and these things are all done in the way of might and majesty.

But now see how we too may sing all this; even as David could sing it, as well as David's son. We sing of our deliverances, and remember all the while that the source of them was God's rising up for us in all his power, invisible yet awfully great. And then in ver. 20–27, we, like David, may speak before the Lord of the righteousness we have got, and of the purity He himself has bestowed. It is with our eye on Christ's righteousness imputed, and Christ's Spirit imparted, that we so sing, humbly declaring what He has wrought for us. As for ver. 28–36, they tell our experience to the life; and as for ver. 37–45, they tell, in our case, of the day when we shall share with our Head, in bruising Satan under our feet, and when Rev. 3:9 shall be fulfilled. What are we that we should be called upon to join in such a song! What are we, Lord, that thy Son should be our elder brother, and work all this for us! Enable us for evermore to love, serve, glorify, and follow fully that Saviour who was saved when he took our place! And never may we sing this Psalm but with burning love to Him, as we think of

The Righteous One saved and glorified.

PSALM 19

1–14 STANDING on the platform of earth, but looking away from what in it is merely man's work, the eye of him that speaks in this Psalm has rested first on the glorious heavens, and then on the law that reveals Him who dwelleth in the heavens. Law is here equivalent to Revelation; it is תורָה; that is, what he teaches.

There will be a time when, under the seven-fold light of the New Heavens that will stretch their canopy over a New Earth, it may be said yet more emphatically than now, that "without voice, or articulate sound,"

"The heavens are telling the glory of God."

"Day unto day pours out a gushing stream of speech," &c.

And then, too, shall we be better able to read that glorious law, that tells of Jehovah,—for we shall see better then than we do now how "perfect" it is, how "sure," never failing in threatening or promise, how "right," how really "eternal;" better than "gold;" and what a future as well as present "reward" there is in keeping it! But why should we not even now reach far into the understanding of all this? His " 'Law" i. e. his revelation of his will (תוֹרָה, teaching), is "perfect," or entire, wanting nothing; and so it can furnish the soul that needs to be "restored" with what suits its case. His "testimony," i. e. his witness, (with a tacit reference to the Tabernacle of Witness), or declaration of what is really good and evil, sweet and bitter, is "sure" worthy to be trusted as true, not being like the speculations and systems of philosophy; and so it is the very thing for the man who is easily misled, and who hitherto has had no decided principles, "the simple." His "statutes" (פִקּוּדִים) are always according to rectitude. These His special charges in special circumstances (such as that at Sinai, not to touch the mountain), are "right," being wisely accordant with circumstances; and so, instead of being grievous, they become the occasion of gladness. His commandment (מִצְוָה), every single precept of the whole Moral Law (Rom. 7:12), is "pure" clear, fair, (בָּרָה Song 6:9, 10), and so is a heart-cheering object, and would impart to the man who kept it (who dipt his rod in this honey, 1 Sam. 14:27), cheerfulness and vigour of mind, arising from clearness of conscience and freedom from gnawing corruption. ("Enlighten the eyes," means invigorate; see Ezra 9:8, &c.) His "fear" is the solemn impression made by God's perfections on the soul, as on Jacob at Bethel. Instruction in regard to this is in its nature "clean" (טהוֹרָה Levit. 13:17), there is in it no defilement condemned by the law to be cast out, no pollution, and therefore nothing that requires removal, "standing fast for ever." In a word, His "judgments," i. e. His decisions as to our duty, and his modes of dealing or providential actings, following out his decisions, are all according to "truth," not capricious: firm principle guides them, "they are thoroughly righteous."

There was once one in our world who used this Psalm, and was guided by it to gaze on the glory of God, in the heavens and in the law. Our Lord and Saviour loved his Father's works and word. Often did He sit on the high mountains of the land of Israel, or look abroad over its broad plains, and then turn upward to the blue canopy over all, to adore his Father. Often did He unrol "the volume of the Book," or sit listening to its words read in the synagogue. He saw evil on every side; his own holy soul was the only ark which this deluge had not overtaken; and, with this in full view, He might often pray, "keep me clear from secret faults," (v. 12), as well as "from presumptuous sin," in a world where none are free from sin, and few care to know that they do sin; and thus shall I be found,

"Upright and innocent from transgression that abounds."*

We can easily imagine our Master thus using these two witnesses to his Father's glory. Let us trace His steps; let us turn our eye from vanity to the contemplation of the glory of God.

The two witnesses resemble and help each other. Hengstenberg remarks that the law is from the same source as the sun and firmament, and has, accordingly, many features of resemblance. In all probability, the special description of the sun going forth as a bridegroom and warrior (ver. 5), with all the images of cheerfulness and joy it is fitted to suggest, was designed to hint to us a counterpart in the firmament of the spiritual heavens, which are reflected in the law. Christ is the Sun, the Bridegroom, the Warrior, whose words ("line"† ver. 4), and going forth shall yet be from one end of the world to the other, and nothing be hid from His heat. Then shall Romans 10:18 be more thoroughly accomplished. But even if the two witnesses did not resemble each other, they do at least help each other, and point to the same object; and happy is the man who is led thereby to the glory of God. For verily there is a "GREAT REWARD" (ver. 11), both in the act of keeping His Revelation, and as the Lord's mark of approval for our having kept it; a present and a future "recompence of reward," such as Heb. 10:35 holds up before our view. Happy they who are found "upright and innocent" (ver. 13), because "found in Christ," found "without spot and blameless" (2 Pet. 3:14), even in those last days when iniquity abounds. O, Jehovah, accept this meditation, fulfil these prayers! Thou art—

"My rock," never shifting from Thy promise;

"My Deliverer," from every evil work (ver. 14).

Thus sings this worshipper, perhaps at early dawn. But now the sun is up—gone forth on his fiery race; the altar's smoke is ascending—busy men are abroad, each pursuing his own calling, and he must join them. We seem to see him rise up from his place of calm contemplation, and return to his active duties for a season, quickened by what these two witnesses for God have presented to his soul, leaving us to ponder and apply,

The Righteous One's meditations on the twofold witness to Jehovah's glory

PSALM 20

1–9 WHAT typical occurrence, or what event in Israel's history may have given the groundwork of this Psalm? Luther calls it a "battle-cry;" while others have imagined it appropriate to such an occasion as that of the high priest going in to the Holiest on the Day of Atonement, and reappearing to the joy of all who waited without in anxious prayer. We think the truth may be reached by finding some scene that may combine the "battle-cry" and the priestly function, such as was once presented in Numbers 31:1–6, when the zealous priest Phinehas was sent forth at the head of the armies of Israel to battle. David may have been led to recal some such scene, as he sang.

Full of zeal for his God, Phinehas, in his priestly attire, and with priestly solemnity,—with "Holiness to the Lord" on his mitre,—prepares for the conflict with Jehovah's and Israel's most subtle foes. We may suppose him at the altar ere he goes, presenting his offerings (ver. 3), and supplicating the Holy One of Israel (ver. 4), amid a vast assemblage of the camp, small and great, all sympathizing in his enterprise. This done, he takes the holy instruments and the silver trumpets in his hand, and sets forth. There is now an interval of suspense,—but soon tidings of victory come, and the priestly leader reappears, crowned with victory, leading captivity captive. The confidence expressed in ver. 5 is not vain, for victory, or "salvation," has been given.

Perhaps there were times when David was in such circumstance as these, and there are still times when any member of the Church may be, in some sense, so situated; while "all weep" with the one member that weeps, and then "all rejoice" in the joy of the one. But still the chief reference is to David's Son, our Lord. He is the Leader and the Priest, the true Phinehas, going out against Midian. It is "the Anointed" (ver. 5) that is principally the theme.

This Psalm is the prayer which the Church might be supposed offering up, had all the redeemed stood by the cross, or in Gethsemane, in fall consciousness of what was doing there. Messiah, in reading these words, would know that He had elsewhere the sympathy he longed for, when he said to the three disciples, "Tarry ye here, and watch with me," (Matt 26:38). It is thus a pleasant song of the sacred singer of Israel, to set forth the feelings of the redeemed in their Head, whether in his sufferings or in the glory that was to follow. In ver. 1–4, they pray:—

"Jehovah hear thee in the day of trouble,

"The name of (i. e., He who manifests himself by deeds to be) the God of Jacob defend thee.

"Send thee help from the sanctuary," where his well-pleasedness is seen.

"And bless thee out of Zion,"—not from Sinai, but from the place of peaceful acceptance, Zion.

The solemn "Selah"-pause comes in when "sacrifice" has been spoken of, and then in verse 5, they exult at the success which has crowned his undertaking; and, observe, reader, they speak now of Him as one that makes petitions—"The Lord fulfil all thy petitions." Is not this recognising Him as now specially employed in interceding? applying His finished work by pleading it for us? It may, at the same time, remind us of that other request, which the Intercessor is yet to make, and to make which, speedily, the Church is often urging him, verse 1–5, 'Ask of me, and I will give thee the heathen for thine inheritance."—(Psa. 2:8) In ver. 6–8, they exult again, "knowing whom they have believed" (2 Tim. 1:12), both as to what the Father has done for Him, and what the Father will do. They reject all grounds of hope not found in King Messiah; express their souls' desire for complete deliverance, when He shall appear at last, and answer, by complete salvation (Heb. 9:28), the continual cry of His Church, "Come! Lord Jesus!" Verse 9 teaches us to expect both present and future victories, by the arm of our King; and in hope of these further exploits, we look often upward to the right hand of the Father, and cry, "Hosanna!"—

"Save, Lord!" or, Give victory, הוֹשִׁיעִהָ

"Let the King (who sitteth there) hear us when we call."

It is a Psalm differing in its aspects from most others, for it presents to us,

Messiah prayed for, and prayed to, by his waiting people.

PSALM 21

1–13 WE have entered on a series of Psalms that more directly fix the eye on Messiah alone as their theme. This is the second of the series. It takes up the theme of the former Psalm. We are at once shewn the King Messiah, already triumphant at the Father's right hand; and yet, as King, to triumph more ere all be done.

David, now on the throne at Hebron, and soon to be on a loftier throne at Jerusalem, might be the original of the typical scene; but certainly he was not more than this. It is of our King that the Holy Spirit speaks.

The plan is very simple. From ver. 1–7, we have Messiah's exaltation after his suffering: then ver. 8–12, His future acts when He rises up to sweep away his foes; and ver. 13, the cry of His own for that day, as their day of realised bliss:—

"Be exalted, Lord, in thy strength!

So will we sing and praise thy power."*

He who was the "man of sorrows," and "whose flesh was weak," now (ver. 1), "joys in thy strength, greatly rejoices." And how sweet to us to hear verse 2, "Thou hast given Him His heart's desire," remembering, in connection with it, John 11:42, "I know that thou hearest me always;" for it assures us that He did not mistake the depth of the Father's love, or err in His faith in the Father's kindness of purpose towards Him. He knew what was in man, but he knew what was in God also, and declares it to us, sealing it with the "Selah"-pause of solemn thought. The Father "came before Him with," or rather, anticipated, outran, His desires; for that is the meaning of

"For thou preventest Him with the blessings of thy goodness."

And in the "crown of pure gold," already set on His head, we see this verified, inasmuch as it is not the crown which he is to get at his appearing. The Father has at present given Him the crown, mentioned in Heb. 2:9, "Glory and honour," but it is as an assurance and pledge of something more and better, the "many crowns," (Rev. 19:12).

Let us often stay to rejoice that the man of sorrows is happy now—"most blessed for ever!" He feeds among the lilies. Shall we not rejoice in the refreshment of our Head—in the ointment poured on him—in the glory resting on his brow—in the smile of the Father which his eye ever seeth! Shall the members not be glad when their Head is thus gladdened and lifted up? Shall such verses as ver. 5, 6, not form our frequent themes of praise?

In ver. 4, his prayers are referred to—those prayers that He offered during the lonely nights, when He made the desert places of Galilee echo to his moans and the voice of His cry—such prayers as Heb. 5:7 tells of, and such as Psalm 88:10, 11, gives a sample of. He asked deliverance from death and the grave—and, lo! He has now "Endless life" (Heb. 7:16) in all its power. Verse 6 resembles in construction verse 9, and so presents the contrast of meaning more forcibly. The one is, "Thou hast set him blessings;" the other is, "Thou hast set them like a furnace."

And here we see that "He is the author and finisher of faith;" for if his prayers and cries prove him to have had truly our very humanity in sinless weakness, no less does ver. 7 shew that his holy human soul fixed itself for support, like ivy twining round the tower, on the Father by faith. In this He was our pattern.

"The King trusted in the Lord." (Ver. 7.)

He is the true example of faith, surpassing all the "elders who have obtained a good report;" he is "captain and perfecter of faith;" he leads the van and he brings up the rear, in the examples of faith given on this world's theatre. (Heb. 12:3.) And the Father's love rests on Him for ever; that love ("tender mercy," ver. 7) of which he prayed in John 17:26, that the same might ever be on us.

And now the scene changes; for, lo! he has risen up!

"Thy hand finds out all thine enemies;

"Yea, thy hand finds out all that hate thee!

"Thou puttest them in a furnace of fire," &c. (Ver. 8, 9.)

It is his rising up to judgment! His foes hide in the caves and rocks of earth, but he finds them out. It is the day which burns as an oven (Malachi 4:1) that has come at length. It is the עתפְנֶיךָ; the time of his presence; the day of his appearing; "the day of his face"—that face before which heaven and earth flee. His enemies flee, and they perish in their impotence, his arrows striking them through, (Ver. 12).

"They formed a design which they could not effect,"

is truly the history of man's attempts to thwart God, from the day of Babel tower down to the day when Babylon and Antichrist perish together. And who would not have it so? Who will not join the Church in her song, "Rise high, O Lord, in thy strength?"—the song of

Messiah's present joy and future victory.

PSALM 22

1–31 WHAT a change! Instead of the songs of victory, we hear the moaning of one in anguish. It is not the voice of those that shout for the mastery, as were the preceding songs of Zion, but the voice of one that cries in weakness. And yet this abrupt transition is quite a natural one. We saw the warrior—we saw the fruits for his victory—we saw the prospects of yet farther glorious results from that victory. Now then we are brought to the battle-field and shewn the battle itself—that battle which virtually ended the conflict with Satan and all his allies. We hear the din of that awful onset. Our David in "the irresistible might of weakness" is before us, crying in the crisis of conflict,

"Eli, Eli, lama sabacthani!"

the words uttered on Calvary, and preserved in every syllable as they were used by the Saviour then.

Some have sought to mingle the believer's confidence with Christ's in this Psalm. But it is too awful in its strain to admit of this application, though we may learn from Christ's example, as well as words, on the cross; as Peter is fond of shewing us in his first epistle. The words of verse 1st may indicate that such cries were uttered more than once during the Redeemer's days of anguish. There were other seasons besides the cross when the Father was near to lay on Him the weight of the burden of guilt, and when, for a time, he left Him, forsaken. These were seasons of the hottest trial ever known in warfare, for it was warfare wherein nothing could exhaust the resources brought up against the champion, while also there were divine supplies on his side.

The scheme of this Psalm is evident at a glance. There are two parts in it; the one from verse 1 to middle of verse 21; the other from the middle of verse 21 to the end. The first part is Messiah's sufferings; the second is his entering into his glory. His first coming is the theme of the one; his glorious kingdom, established fully at his second coming, is the theme of the other; and this is so very obvious, that we shall be very brief in our remarks, leaving the reader to meditate for himself, with the history of the Lord in the Evangelists* before him for the first part, and his eye glancing through the Apocalyptic visions for the second.

The title is strange: "On Aijeleth Shahar,"—literally, "The hind of the morning." This was probably some instrument used for compositions of a peculiar cast, wherein joy gave place to anguish, and then anguish to joy. The hind leaps from height to depth, from valley to hill-top, rising up from its quiet lair, where it had reposed till morning, when met by the hunters' cry. That there was such an instrument used we cannot tell—it is a mere conjecture; at the same time it is interesting to notice how truly the scene of the hind, roused at morning from its rest (not to bound at liberty like Naphtali in Gen. 49:21, but) to be chased by the hunters, corresponds to the tale of persecution related here, when "dogs encompass him about."

Without attempting to explore the riches, the unsearchable riches, of these mournful cries, let us listen to a few of their sad echoes. In verse 3, "But thou art holy, O thou who inhabitest the praises of Israel," we have a declaration that Israel's Holy One shall be praised more than ever for his holiness, because of his impartial treatment of Him who cries, "Why hast thou forsaken me?" Strange as it may seem, it shall turn out to be an illustration of his holy character; and if before this He inhabited Israel's praises, much more hereafter. In verse 4, that note, "OUR fathers," (as in Psalm 40:5) from such lips may well touch our hearts. He is not ashamed, reader, to call you and me his brethren! He identifies himself with us! Our fathers are His fathers, that His Father may be ours. How like Him who afterwards (ver. 22), calls us "my brethren;" and who on earth did say, after resurrection, "Go and tell my brethren," (Matt. 28:10).

We do not dwell on the ample field of remark opened to us from verses 6–22. "The people," in verse 6, is specially "His own" Israel. The taunt, ver. 8, is equivalent to He was fond of saying "Roll on the Lord!" what Psalm 37:5 expresses more fully. In verse 20, "My only one" is understood to be the soul described as dear like an only son.* How appropriate is the lips of Him who asked the memorable question, in Matt. 16:26.

It is in verse 21 that the tide turns. The clause

"Thou hast heard me"

ought to be taken by itself. It is a cry of delight. It is like Luke 22:43. The lamentation of ver. 2 is over now—He is heard now! And his being now heard is not a blessing to Him alone; he runs to bring his disciples word:—

"I will declare thy name to my brethren," (ver. 22);

words characteristic to the full of Him who spoke, John 17:26, and whose first resurrection-act was to send word to his disciples, by the name "my brethren," and then to send them to all the earth. His special love to Israel, too, is apparent, as when He said, "to all nations, beginning at Jerusalem"—"Both in Jerusalem and in all Judea." Here he calls to them,—

"Ye seed of Jacob, glorify Him—

For He has not abhorred the affliction of the poor." (v. 23, 24.)

He has not treated the poor sinner as an unclean thing to be shrunk from (Levit. 11:11), passing by on the other side. (Luke 10:31) All shall yet praise Him who makes their heart live for ever by feeding them on this sacrifice (verse 26). Verse 28 shews us the Kingdom come, and Christ the Governor among the nations; at which time we find a feast partaken of by all nations, and observed by sinners that were ready to perish:—

"All they that be fat (the rich) on the earth shall eat and worship. (V. 29.)

Before Him shall bow all that go down to dust, (the poor)

And he who could not keep alive his soul," (the most destitute of the poor).

The essence of the feast is indicated at verse 26, as consisting in knowing and feeding upon Him who is our Paschal Lamb; even as in Isaiah 25:8, the feast of fat things is Christ Himself, seen and known, eye to eye. The people of that millennial time are "the seed" of ver. 30. If men do not at present serve Him, yet their seed shall—there is a generation to rise who shall so do. ("Hoc semen illi serviet," says Buchanan.)

"Posterity shalt serve Him,

It shalt be related of the Lord to the generation to come,

These shall go forth (on the theatre of the world) and declare his righteousness

To a people then to be born, (Ps. 102:18)

For He has done it!"

The Hebrew is very elliptical. It seems as if עָשָׂה were here intentionally used in an absolute and indefinite way in order to fix our thoughts on the thing being done. A finger points to the scene, and a voice says עָשָׂה! q. d. "He has performed!" Here is deed, not word only. Here is fulfilment, not promise only. The meek may eat and be filled! For lo! there is the thing done! performance of all that this Psalm describes, of all that Jesus meant when he cried, "It is finished." In that hour He saw his sufferings ended and his glory begun, and could proclaim victory through suffering. What a song of Zion is this! Messiah at every step! beginning with "Eli, Eli," and ending with Τετελεσται, "It is finished."

Messiah bearing the cross, and wearing the crown.

PSALM 23

1–6 AFTER the conflict of the preceding Psalm, and its bright glimpse of triumph, we might have thought that such an ode as we afterwards find in Psalm 24 would have immediately followed, leading us to survey the scenes of victory anticipated by the sufferer. But, instead of this, we suddenly find ourselves in the quiet peace of the quietest valley that imagination could paint; where is seen One walking by his shepherd's side singing,—

"Jehovah is my shepherd!

I shall not want."*

The arrangement seems intentional; the soothing after the exciting, the stillness of the still waters after the fury of the tempest, the calm of rural peace before the engrossing and enrapturing scene of the Mighty One's dominion. It is like the pause of Milton's angel,—

"As one who in his journey bates at noon,

Though bent on speed, so here the Archangel paused,

Between the world destroyed and world restored."

And, besides, it is most suitable that between the conflict finished successfully in man's behalf and the glorious issues of that conflict, as seen from the throne of dominion, there should interpose a view of that state of soul toward the Father in which the Head and his members pass through their wilderness.

The Church has so exclusively (we might say) applied this Psalm to herself, as almost to forget that her shepherd ("that Great Shepherd!") once needed it and was glad to use it. The Lamb (now in the midst of the throne ready to lead us to living fountains of water) was once led along by his Father. He said to his disciples, "And yet I am not alone, for the Father is with me," (John 16:32). Was not the burden of his song:—"The Lord is my shepherd; I shall not lack," (Ver. 1)? When he said, on another occasion, (John 10:14, 15,) "I know my sheep, and am known of mine, as the Father knoweth me," was he not saying, "I lead you as my Father leads me?" But try every clause, and every syllable will be found applicable not to David alone, but to David's Son, to the Church and to the Church's Head. If verse 1 sings, "I shall not want," it is just a continuance of the testimony of Moses, Deut. 2:7, "The Lord thy God—knoweth thy walking through this great wilderness: these forty years the Lord thy God has been with thee; thou hast lacked nothing." Christ and his Church together review their wilderness-days and praise the Lord. The song of the Lamb is not less complete than that of Moses.

The occasional retreat to the Sea of Galilee, and desert places, and the Mount of Olives, furnished Christ with many such seasons as verse 2 celebrates. "He maketh me to lie down on pastures of tender grass." His saints know so well that it is his wont to do this in their case, that the Song of Songs asks not, "Dost thou make thy flock rest at noon?" but only, "Where?" And as the Lord of the Ark of the covenant (Numb. 10:33) sought out for Israel a place to rest, so did the Father for his true Israel,—that Prince with God,—giving him refreshing hours amid his sorrow; as it is written, "He is at my right hand, that I should not be moved: therefore did my heart rejoice," (Acts 2:25).

In temptation seasons, or after sore conflicts with man's unbelief, the Lord "restored his soul" (ver. 3); that is, revived it with cordials, even as he does his people after such seasons, and after times of battle with their own unbelief. And when in the hour of trouble and darkness he cried, "What shall I say?" the Father "led him in paths of righteousness, for his name's sake," glorifying his own name in his Son, as we read, John 12:27.

It was not once only, (though it was specially as the Garden and the Cross drew near,) that his soul was in "the valley of death-shade," (ver. 4). But he passed all in safety; even when he came to that thick gloom of Calvary. And He who led Him through will never leave one of his disciples to faint there. The rod and staff* that slew the bear and the lion, made David confident against Goliath; so do we obtain confidence from knowing how our Shepherd has already found a safe way through wolves and perils.

In verse 5, the table, the oil, and the cup, might be illustrated in Christ's case by the day of his baptism, by the shining forth of his glory, by such a miracle as that of Lazarus' resurrection, and by the light of the Transfiguration scene, as well by the "meat to eat which the world knew not of," and the "rejoicing in spirit" as he thought upon the Father's will—in all which blessings the sheep still share from time to time, getting occasional exaltations, and moments of "joy unspeakable and full of glory."

Even those scenes of woe, the essence of whose anguish is expressed by "Eli, Eli, lama sabacthani," did not make the Master doubt that "goodness and mercy would follow him," till he reached his home, his Father's house, with its many mansions. And shall any member doubt of his persevering to the end? loved to the end with the love that first loved him, till he becomes a guest for ever in his Father's house?

What is the "House of the Lord," the true B thel, where the ladder is set between earth and heaven? The Tabernacle was such in type. And of the antitype Christ spoke when, leaving his few sheep in the wilderness and amid wolves, he said, "In my Father's house are many mansions," (John 14:1, 2). It is New Jerusalem; and He is gone to the right hand of the Father to gather in his elect, and then at length to raise up their bodies in glory, that they may enter into the full enjoyment of that House in the "kingdom prepared for the blessed of his Father." Fear not, then, little flock, it is your Father's good pleasure to give you the kingdom—and if so, you must be kept for it; goodness and mercy must follow you all the days of your life, bringing up the rear of the camp, and leaving not a straggler to perish. It will be then that every sheep of his pasture will fully know and use the words of this Psalm, which sets forth with inimitable simplicity,

The Righteous One's experience of the leadings of the Shepherd.

PSALM 24

1–10 THIS may have been written by David when the ark was brought up to Zion. Every eye in the universe is looking on, and every ear listening in heaven, earth, and under the earth. The strain of this Psalm brings up to our thoughts, Revelation 5:2, 3; for it is as if a voice proclaimed

"The earth is the Lord's!"

And then, "It is He, and no one else, who founded it above the surrounding seas."

The claim of the Lord's dominion is made in hearing of the universe; and the proclamation challenges a denial. This is done in verses 1, 2, and no one in heaven, or earth, or hell, is found, who does not acquiesce in this declaration of Jehovah's sovereignty.

Amid the universal attention of all beings, a voice asks the question,

"Who shall ascend into the hill of the Lord?

And who shall stand in his holy place?" (Ver. 3.)

The import of the question is this. There is in that world a tabernacle on Zion, typical of God's prepared mansion for his redeemed. Who shall enter and "stand" (that is, keep his place) there, claiming as his proper home both that Tabernacle and the better things of which it is the type?

The voice states the character of the accepted one in verse 4,—"He that hath clean hands;" that is, he that washes in the water of the laver after being at the altar. This, O men of Israel, has been shewn to you. Is not that every day exhibited in your tabernacle? No priest enters the holy place until he has washed at the laver after being at the altar, (Exod. 30:19). Or, to express it without a type,—

"He that has a pure heart,

Who has not lifted up his soul to vanity,

Nor sworn deceitfully." (Ver. 4.)

He must be pure, free from charge of sin against God and man. This is the man that receives "the blessing" (Gen. 27:36); this is the man that receives it, not as Jacob by stealth, but as the award of "righteousness" being treated as righteous by the "God of salvation." Messiah is this man.

But Israel knew the way to obtain this purity. His "holy place" presented to him in type the provision that the "God of salvation" had revealed for a sinner. And so the voice pronounces, (referring to a company who resemble The Man described),

"This is the generation of them that seek him:

That seek thy face, O Jacob." (Ver. 6).

The generation of those who seek Jehovah are such. And this further praise is given them, viz., "The diligent seekers of thy face are Jacob," i. e., persons who have a claim to the name of the peculiar people—if we adopt the rendering of Hengstenberg. But, retaining the common version, we understand the words in the following way:—These whose hands are clean are the true seekers of Jehovah: and they are taking the true way to get Jacob's birthright and Jacob's blessing,—"They seek thy face, O Jacob: they do not seek Esau, with the fatness of earth, but thee, Jacob, who hast got the blessing from the Lord."* If we understand it in reference to the possession of the birthright and the blessing, that is, to the promise of Messiah and the pre-eminence involved herein, we see a reason for introducing the name "Jacob." Properly and directly it is Christ only who can advance the claim to be regarded as "pure," and in all respects unspotted. It is Christ who in his own person is accepted as such, and is proclaimed righteous. But all He does and receives is in behalf of his people; and hence the words, "This is the generation of them that seek Him," q. d., Lo! here is a generation of such men.

There is a pause, intimated by "Selah" (ver. 6), not unlike that in Prov. 1, between verses 23 and 24; and the voice, having before declared who may hope to enter the Lord's presence, suddenly announces that their King is at hand! The accepted pure and righteous One is the King!

"Lift up your heads, O ye gates;

And be ye lifted up, ye everlasting doors;

And the KING OF GLORY shall come in." (Ver. 7.)

That name, "KING OF GLORY,"* from whence is it derived? Is it not from the cloud of glory in the Holy of Holiest? Is He not thus designated as being the Antitype of that symbol of the Divine presence? And the doors are called "Everlasting," because he who enters in at them is to keep for ever and in everlasting freshness this palace and sanctuary which he makes for himself in our Earth. "The beams of his house are to be cedar, and the rafters fir," (Song 1:17) because the upholder of all is come. Earth is now to be his sanctuary and palace—Earth full of his glory—Earth with New Jerusalem come down from heaven.

It is the Lord himself, perhaps, who asks at the wondering universe (just as the Elder asked at wondering John, Rev. 7:13) concerning his Well-beloved, now brought into the world in honour, and glory, and majesty, not as at his first coming, in humiliation,

"Who is this King of Glory?" (Ver. 8.)

It is like Jeremiah 30:21, מִי זֶה, "Who is this that has engaged his heart to approach to me? saith the Lord." And the reply also is the Father's, who tells of his Son that he has gained victories and overcome in battles, and so won the Kingdom. But when the proclamation is repeated, and wondering on lookers half incredulous again put the question, "Who is this King?" the Father's reply is,—

"The Lord of Hosts, He is the King of Glory."

thus proclaiming the oneness of our King with Jehovah, before all creation.

"Selah" ends the Psalm—a solemn pause ere the people depart from the spot where they heard this lofty song.

It is a glorious hymn for the Church in all ages. Paul writing to Corinth (1 Cor. 10:26), claims a believer's right to the things of earth, on the ground that this Psalm claims for God a right to it: "The earth is the Lord's and the fulness thereof." Evidently Paul associated himself and his fellow-saints with "The King of Glory," in whose train we also expect to enter through the everlasting gates. The Psalm describes our mode of joining the royal procession, and so passing on to glory with the King. There is no Psalm which, with such sublime and simple grandeur, describes—

The path of the Righteous to the throne of glory.

PSALM 25

1–22 THE inquiry may have crossed the reader's mind, Why was this Psalm placed next such a one as the 24th? We almost think we can answer that question; and if our answer is right, it gives us a key to the structure of the Psalm. We suppose that the resemblance of verse 12 to the style of the closing verses of Psalm 24 may account for the juxtaposition. The resemblance is much closer than appears at first sight.

As in Psalm 24:8 (like Jer. 30:21) we had Messiah introduced to our notice by the question, מַי זהֶ מֶלֶךְ, so in ver. 12 of this Psalm we find suddenly the question put,—

מִי זֶה הָאיִשׁ יְרָא יְהָוֹה

"Who is this man who feareth the Lord?"

Up to that verse, we may suppose the Psalmist speaks in the name of a member of the Church, such as himself, amid snares (ver. 15) and troubles (ver. 17) at a time when Israel, too, was tried (ver. 22)—times when David was as a partridge on the mountains. This member of the Church prays for deliverance and guidance, appealing to the Lord's compassions. He feels sure that the Lord "will guide the meek," (i. e., those who give up their will to His) "in judgment," i. e., on the the highway where all is lawful and right. At verse 11 he utters the appeal, "Pardon mine iniquity for thy name's sake," throwing his burden down as too heavy for him to bear; "For it is great." At this point the scene changes. An answer is coming to the petitioner. His eyes fix on the Perfect One, who seems suddenly to come in sight.

"WHO IS THIS MAN that feareth the Lord,

Whom he teacheth the way that he shall choose?

His soul lodgeth at ease,

And His seed shall inherit the earth."

What a blessed vision! What a sweet sketch of Messiah and his blessings! Himself in his glorious rest, and his seed filling the earth! Instantly, in verse 14th, it is added that a share in this bliss belongs to all who fear the Lord:—

"The secret of the Lord is with them that fear him,

And he will shew them his covenant."

All the blessings of the covenant are yours; the hidden treasures of the Lord's friendship ("secret") are yours, O fearer of Jehovah. Having seen and heard all this, the Psalmist exclaims,—

"MINE EYES ARE EVER TOWARDS THE LORD,"

who provides such blessings, present and future, and thus makes my soul dwell at ease, while I behold Him. And so he prays again in full hope and confidence. When he reaches verse 20, "Let me not he ashamed, for I put my trust in thee," we are reminded of Coriolanus betaking himself to the hall of Attius Tullus, and sitting as a helpless stranger there, claiming the king's hospitality, though aware of his having deserved to die at his hands. The Psalmist throws himself on the compassions of an injured God with similar feelings; "I trust in Thee!"

It is to be noticed, that throughout the appeals of this Psalm are far more to the compassion and mercy of the Lord than to any other attribute. Only let his pity awake, and he has a righteous channel down which to pour it. In Psalm 26, as we shall see, it is different. But here the general strain of all the appeals is that of verses 5–8, 10, 11.

It is the first fully Alphabetic Psalm;* that is, the first instance we have met with where every verse begins with a letter of the Hebrew alphabet in succession. There seems nothing peculiar in this sort of composition; and as if to guard us against the idea of any mystery in it, the regularity is twice broken in upon in this Psalm, as in most of the others of the same structure. Nor are these irregularities the effect of careless transcription; for every MS. agrees in the readings, and the ancient versions shew that the text existed in its present state from the earliest times. The only lesson which the use of the Alphabetic form may teach is this: that the Holy Spirit was willing to throw his words into all the moulds of human thought and speech; and whatever ingenuity man may exhibit in intellectual efforts, he should consecrate these to his Lord, making him the "Alpha and Omega" of his pursuits.†

It is a Psalm, then, wherein the letters of the Hebrew alphabet are made use of to help the memory and to vary the structure—all with the view of enabling the Church in every age to do as the Psalmist does here, viz., confess and pray for pardon, help, guidance, deliverance, with the eye on Him who is set before us in verse 12, "This Man," the true pattern of the fear of God, and the bestower of blessing from himself on all that fear the Lord. And who would not say with the Church in every land, and with the souls under the altar, as well as with David here,—

"Redeem Israel, O God, from all his troubles!" (Ver. 22.)

If the day when that prayer was first answered by David being raised to the throne was glorious, what will be the day when the true David ascends his throne and dwells at ease, and his seed inherit the earth? Let us learn to use the Psalm if we would fully enter into

The confidence of the Righteous in the Lord's mercies.

PSALM 26

1–12 THE distinguishing peculiarity of this Psalm, in the tone of its appeals, is, that it dwells so much on the righteousness of Jehovah's character. Having in the preceding one dealt much with his mercies, it was fitting in this one to trace the channel down which these mercies flow to sinners.

Our Head himself speaks here as well as his members. We may consider Him as teaching his members to take up his words, and address them to the Father in his name.

"Judge me, O Lord," &c., (Ver. 1). Who could so well speak thus, as He who prayed that prayer and held that converse in John 17—

"Examine me, O Lord, and prove me;

"My heart and reins have been tried"—as gold is tried, (Ver. 2). John 17:4.

And who could so well say as Jesus, in verse 3,—

"Thy lovingkindness is before mine eyes;—(as Deut. 6:8, frontlets.)

And I have walked in thy truth."

He fears not to invite this searching of heart and reins, for he knows the "lovingkindness" of the Lord; and he fears not to be driven from any favourite path he is upon, for his desire is to "walk habitually in his truth." "I love the Father," said Jesus, (John 14:31). "I come to bear witness to the truth," (John 18:37). And we might thus go through the Psalm, and shew its application to Him. But more particularly observe verses 6, 7,—

"I will wash my hands in innocency (i. e., I will touch no unclean thing, like Gen. 20:5, Deut. 21:6):

I will compass thine altar, O Lord; (as Jericho was compassed, Josh. 6:3)

That I may publish with the voice of thanksgiving;

And tell all thy wondrously accomplished works."

The meaning is, that he will go round and round the altar, looking at it, looking at the blood on its base, and the blood on each of the four horns, towards north, south, east, and west, and beholding the smoke of the fire, and thinking of the sacrificial victim that has died there,—all in the way of joyful thanks, for salvation provided for men! It is a survey of redemption-work, taken by the Redeemer; such a survey, as every member of his body often takes after having felt the power of free forgiveness, and while aiming at "innocency." For the "compassing" of the altar takes place after pardon: it is made in order to view it leisurely.

Jesus loved the types, and that typical Temple, because they shewed forth his work;

"Lord, I have loved the habitation of thy house,

And the place where thine honour dwelleth"—(Ver. 8),

where his Glory dwelt, and where God was shewn as just, while gracious. He hated the thought of sin; and though "numbered with transgressors," abhorred their company as hell. (Ver. 9, 10.) And is not this the feeling of every member of his mystical body? And do not all join in the resolution and prayer of verse 11?

We consider verse 12 as anticipating the future. "The even place," seems to be the place of security, where no farther danger of falling shall occur; though it may express also the present sure standing of the soul in God's love. At all events,—

"In the congregations will I bless the Lord" (ver. 12),—

points farther than to the assemblies of God's people on earth. However pleasant these may be, they are but types of better. They are but shadows of those multitudes, "numbers without number" in the kingdom, and their voice of praise but the prelude to the anthems that shall arise from "blessed voices uttering joy," when the Lord shall have gathered his great multitude that no man can number. Till that day dawns, let us use this Psalm, in order to enter fully into sympathy with the appeals of the Righteous One and his members. It is, throughout, a breathing forth of—

The confidence of the Righteous in the Lord's righteousness.

PSALM 27

1–14 THE Righteous One does not walk without opposition. We are led here to a field of conflict; or rather to the height, whence the Righteous One surveys the legions of foes that are embattled against him; and standing by his side, we hear his song of confidence, and cry of dependence, as he looks up to the Lord as his "light and salvation." Is it Christ that we hear thus expressing what his soul felt? or is it one of his own who encounters the same foes? It is both; for David was taught by the Spirit to write the blessed experience of the Church and its Head. The Church's experience here is obvious. Let us dwell a little on her Lord's.

Is this, then, "the light of the world" walking through darkness, and staying himself on his Father? What an illustration of his own words, in John 16:32, 33, "The hour cometh when ye shall be scattered, every man to his own, and shall leave me alone; and yet I am not alone, for the Father is with me. In the world ye shall have tribulation: but be of good cheer, I have overcome the world." And then, soon after, his enemies "stumbled and fell," (Ver. 2). The band, with Judas at their head, "went backwards and fell to the ground" (John 18:6), as if in token of the future falling of all that come out against him; while Judas, their leader, stumbled over the corner-stone to his eternal ruin. So sure is this, that in verse 3 he appropriates to his own use, and the use of all the righteous, the protecting hosts that Elisha saw round Dothan. (2 Kings 6:15.) Our Lord's words, "Thinkest thou not that I cannot pray to my Father, and He will presently give more than twelve legions of angels?" were at once a reference to the guard of Elisha, and a breathing forth of the strong confidence of this Psalm.

The words, "IN THIS will I be confident," refer us back to the faith of verse 1, "I will be confident, that Jehovah is my light, salvation, strength."

We have our Lord's style, so to speak, in verse 4.—"One thing." He, who on earth pointed out the "one thing lacking," to the Ruler: and "the one thing needful," to Martha, declares what himself felt regarding that "one thing." To see the Lord, in his temple where everything spoke of redemption,—there to see the Father's "beauty," was the essence of his soul's desire. This "beauty," נֹעַם is the Lord's well-pleased look; such a look as the Father gave, when his voice proclaimed, "This is my beloved Son, in whom I am well-pleased." It also means, all that makes God an object of affection and delight to a soul.* Nothing could be more desirable to Christ, than this approving look of his Father, telling, as it did, his love to the uttermost. And nothing to us sinners, can equal this look of love; it is the essence of heaven now, and heaven forever. It is the "one thing;" for from this holy love proceed all other blessings. To catch glimpses of this "beauty" in the temple was our Lord's aim; he engaged in no other pursuit on earth. Neither did David, this true disciple, amid the glory of a kingdom. In the light of this Divine smile, the soul is sure of deliverances manifold, deliverance from every evil, and eternal gladness; and can sing (ver. 7) even now, as if full deliverance were come already. Real assurance of salvation depends in our seeing the Father's "beauty,"—his reconciled countenance, his heart of love; in seeing which, the soul feels certain beyond measure, that his future state will be well, for that love is too deep to change; and so it "sings and makes music to Jehovah."

But verse 8 has a tinge of sadness again. It is, in our Lord's case, like John 12:17, "Now is my soul troubled," after a season of peaceful rest. Never was there an experience so varied and full as our Lord's in his human nature; and never an experience which his saints so often turn to as their own. The cry for help ascends; and perhaps the broken words of verse 9 are intentional, being the difficult utterance of one in trouble quoting words of hope,—

"My heart says to thee, Seek ye my face."

My soul repeats to thee thine own call and encouragement. How often hast thou bidden us, "Seek my face?" My heart reminds thee of thine own words; I will not let thee go. To me, and to the sons of men, thou hast sent forth an invitation to this effect, "Seek ye my face;" therefore, my heart in all its distress holds up to thee this call of thine. I will seek thy face, and I will urge thee, "Hide not thy face," (ver. 9).

In verse 10, the harp sings of a lonely, friendless, orphan state. "My father and mother have left me!" But forthwith faith responds, "The Lord will take me in." (Josh. 20:4, Judges 19:5) Our Lord, no doubt, felt as man the desire for a father's and a mother's sympathy and help. But in want of that sympathy and help, he turns to what he finds in Jehovah; for the Lord has a father's "heart," "Like as a father pitieth his children, so the Lord pitieth them that fear him," (Ps. 103:13); and the mother's affections, too, "As one whom his mother comforteth, so the Lord will comfort you," (Isa. 66:13). Our Lord uses what is equivalent to "take me in," in Matt. 25:43. (Hengstenberg)

A shrill note of the harp touches upon reproach and calumny, in verses 13, 14, "false witnesses are risen up." In Matt. 26:62, 63, these false witnesses come in against our Lord, before the high priest; and on that occasion, our Lord bursts forth after long silence, with the declaration, "Hereafter ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." Is this the train of thought on this Psalm? For verse 13 sets forth the hope of seeing what Zechariah 9:17 speaks of as yet future in a great measure, "His goodness."

"The goodness of the Lord in the land of the living."

Our Lord was content, as real man, to sustain his soul by faith and hope; resting on what He knew of his Father, and animating it in suffering and trouble, by the "hope set before Him," (Heb. 12:2). Is not this his testimony (and the testimony of all his saints who have used this Psalm) to the advantages and blessedness of hope? The words in the Hebrew run thus—

"Unless I had believed to see the goodness of the Lord." (Ver. 13)

There is no "I had fainted." It is an imperfect sentence. There is something to be supplied; it is like our Lord's own "words in Luke 19:42, "IF thou hadst known!"—a sentence never ended, and all the more emphatic and awfully significant for this very reason. Here, also, there is the same significance. It is "Who can tell, what heart of man can conceive, what might have come on me,—unless I had believed to see the goodness of the Lord!" Faith, and the "hope set before Him," carried Him through his darkest hour. And hence, in verse hence, in verse 14, He leaves for the Church in all ages the counsel of one who has tried it himself,—"Wait on the Lord." Keep your eye ever on the Lord, expecting the light to break and help to come.

The Church, and the Church's head, can lay claim to every clause of this blessed Psalm. That pledge of its truth in verse 5 has already in all ages been found faithfully performed. The Lord has ever hid his own in evil days, finding an Obadiah to feed his prophets, or sending them to a Cherith, whither his ravens shall carry provision. So that Augustine's confidence is that of all saints, "Qui tantum pignus dedit peregrinanti, non deseret pervenientem." We may call it then,—

The Righteous One's confident assertion of safety when lonely amid surrounding foes.

PSALM 28

1–9 THE cry at the commencement is the appeal heavenward of one who anticipates, in the future (ver. 9), full salvation to the Lord's people, and a time when their Shepherd shall feed them in green pastures, and lift them up as his heritage to their place of dignity and dominion. The secret persuasion of this final issue pervades his song. If the preceding Psalm took us up to a field of Zophim, whence we might espy the encamped legions, this Psalm shows us from the same height these hosts of the ungodly shattered and dissipated, in answer to the prayer of Him who makes intercession against them. We may imagine the Psalmist,—whether David or David's Son,* the Church's head, or any member of the Church—ascending an eminence, overlooking the tents of the ungodly, and there listening to their mirth and witnessing their revelry! He is a Moses, crying to heaven against Amalek. It may be David, who is the original "Anointed" of verse 8; but he is so as uttering what the Lord and all his own might use in other days.

What intensity of earnest vehemence in verse 1! Not to be heard, will be death! it will be the black despair of those who go down to the pit! But his reasons for being heard are powerful,—"I lift up my hand toward thy Holy Oracle," (ver. 2). This is the Holy of Holies, where the Mercy-seat stood: for the "oracle" is, in Hebrew, "דְבִיר," the spot where Jehovah spoke to men, referring probably to his promise in Exodus 25:22, "There will I meet thee, and commune (דִבַּרְתִי) with thee." The supplicant refers God, in this brief way, to his own provision for sinful men, and his own promise of blessing whenever that provision should be used. If we take the words as uttered by Christ, how interesting to find him pleading with reference to the types of his own person and work, presenting them to the Father for us! If we use them as the words of David, or any saint, they still convey the same truth, namely, that the strongest plea which can rise from earth to heaven is drawn from the person and work of Jesus. No doubt, when Daniel prayed "with his windows open in his chamber toward Jerusalem" (Dan. 6:10), he had his eye on "the Holy Oracle,"—on the person and work of Him who was set forth in Jerusalem in the significant types that were to be found in the Holy of Holies.

In verse 3, the sympathy of the Righteous One in God's love of holiness appears; and in verse 4, his sympathy in God's justice, even when his burning wrath descends. It is full acquiescence that is expressed—nay, almost positive desire. But it is only as the redeemed in Rev. 19:1, 3, are enabled to shout "Alleluia" over the lost; or as the Redeemer (Luke 13:9), in the parable of the Fig-tree, promised to cease at last from intercession, and bid the axe take its swing.

Verse 5 is the answer whispered to the conscious heart of those who pray; which causes thanksgiving and rapturous triumph in the Lord, reviving faith bestowing strength, (in verses 6, 7, 8)* and raising the anticipation of bright days approaching, when full "salvation" comes out of Zion (verse 9), and there shall be no more casting down. Every stream seems to flow onward to the future day when joy shall no more be pent up within narrow banks, but have unlimited scope—the people "saved"—the "blessing" come—there being no more curse—the heirs arrived at their inheritance, joint-heirs of Him who is "Heir of all things"—the shepherd leading them to living fountains—and reproach all fled away!

We express the tone and substance of the Psalm if we describe it as—

The appeal and thanksgiving of the righteous as they view the tents of the ungodly.

PSALM 29

1–11 OUR attention is called seven times to the "voice of Jehovah," uttering majesty. The psalm presents such adoration as the Lord Jesus (himself "mighty God") could present to the Father, in the days of his flesh, when listening amid the hills round Nazareth, or at the foot of Lebanon by the sources of double-founted Jordan, to the voice of his Father's awful thunder. The redeemed, too, feel that such scenes furnish occasion for adoring the majesty and omnipotence of Godhead. At the same time, this seems to be more especially a Psalm of adoration for that great and notable Day of the Lord, when the Lamb's song shall be sung. "Great and marvellous are thy works, Lord God Almighty—for all nations shall come and worship before thee; for thy judgments are made manifest," (Psalm 25:9). It is, in this view, a Psalm to, rather than for, our King. Dr Allix at once concludes, "This Psalm containeth an exhortation to all the princes of the world to submit themselves to the Messiah's empire, after he shall have re-established his people, and given as great proof of his vengeance on his enemies as He did in the time of the Flood." In this last clause He alludes to verse 10, and to the true rendering of it, (Hengstenberg, &c.)

"The Lord at the Deluge sat, (יָשׁבָ לַמַּבּוּל)

"The Lord for ever sits, as King."

We might, no doubt, apply every clause of it to the Lord's display of his majesty in any tremendous thunder-storm. An awe-struck spectator cries as the lightnings play and the thunder rolls; "The God of Glory thundereth!" (ver. 5). "The voice of Jehovah is breaking the cedars!" and as the crash is heard, "The Lord has broken the cedars of Lebanon!" Travellers tell us of the solemnity and terrific force of storms in the East. But the thunders of the Great Day shall most of all call forth these strains to the Lord the King. Earth at large, and the heavens, too, shall shake on that day, when "the Lord roars from Zion, and utters his voice from Jerusalem," (Joel 3:16); while Israel's land, from Lebanon on the north to Kadesh on the south, shall be in the vortex of that storm. Meanwhile, secure as Noah in his ark, He and his redeemed witness the storm sweep along, beating down the wicked; and they burst into this song, (See Isaiah 30:32):—

"Give unto the Lord, O ye sons of the mighty, (i. e., ye mighty ones in heaven and earth),

"Give unto the Lord glory and strength."

"Give unto the Lord the glory due unto his name." (Ver. 1, 2.)

Like the voice of much people in heaven heard by John (Rev. 19:1), saying,—

"Alleluiah!

"Salvation and glory!

"And honour and power!

"Unto the Lord our God!"

followed up by the call "Praise our God—small and great," while the multitude who sing appear in their "fine linen, clean and white," corresponding to the description here (verse 2),

"Worship the Lord in the beauties of Holiness"—

in holy attire, in sanctuary array, in the beautiful robes of the priesthood. And then, again, verse 9 seems to tell of Earth filled with his glory.

"In his temple everything saith 'Glory!' " (כֻּלוֹ its all—the all of the temple.)

Happy they on whose side this Jehovah stands! (ver. 11). He can say to the soul as Jesus said to the sea in Mark 4:39, "Peace." That this is the full reference of the Psalm, we may fully believe; and yet this reference by no means forbids our using it as an appropriate song to the Lord when celebrating the majesty of his voice heard in the storms that sweep over the land, from Lebanon on the north to Kadesh on the south; or that voice heard in the hearts of men, when He stirs their conscience and speaks his message of grace.

It is the same Lord, and the same majesty, that is shewn forth in scenes of nature, in the doings of grace, and in the full outburst of glory. Our Lord, in the days of his flesh, might use it in that threefold way, and we still do the same. We celebrate his present bestowal of "strength" and of "peace," in verse 11, while still we wait for the completeness of both in the day when we shall get the "grace that shall be brought us at the Appearing of Jesus Christ." The Psalm is thus fitted for manifold occasions, though most specially for the day of the Lord, being throughout

"The Righteous One's adoration of the God of Glory, in the Day of His storm.*

PSALM 30

1–12 "A Psalm, a Song of the Dedication of the House; by David." Such is the title in the Hebrew, referring to the occasion whereon the writer of it was moved by the Holy Ghost to take up his harp, and touch its plaintively-pleasant strings. It is supposed that "The house of David" means that house,* or temple, which David wished to have built to the Lord—an "house of cedar—an house for my name" (2 Sam. 7:7–13.) This house David was not allowed to build; but he was permitted to fix upon the place where it was afterwards to be reared, and to dedicate that spot—doing which might be called undoubtedly, "The dedication of the house." The spot was Ornan's threshing-floor on Mount Moriah. The case is recorded in 1 Chron. 21:26, the Lord answering him by fire from heaven, so that David exclaimed, "This is the house of the Lord God!" (1 Chron. 21:1.) The circumstances are altogether such as to furnish a fit occasion for a psalm, whose strains are melancholy intermixed with the gladsome and the bright. The plague that followed the sin of numbering the people had brought the Psalmist low, to the very gates of death, for the sword was suspended over his head; but the voice that uttered, "It is enough!" lifted him and his up again. The morning of that day rose in clouds and portentous gloom, but its setting sun shed its sweetest rays on Jerusalem from a sapphire sky, and left a forgiven people and a forgiven king reposing in the restored favour of Jehovah.

Our David could take up these strains, and adopt them as his own. There was a time when his sacrifice was offered, and the temple of his body accepted by the Father. He, too, had been low, and had been lifted up (ver. 1); had cried, and been healed (ver. 2); had been brought up from among the dead (ver. 3). Who could call on men so well as He to sing to Jehovah (ver. 4), and "celebrate the memorial of his holiness"—that is, to celebrate whatever called that holiness to mind, and kept it before men. Was it not holiness that shone forth most brightly in all his suffering? Was it not holiness that shone through the darkness of Calvary? "But thou art holy!" was not that the comforting thought that upheld him on the cross? If the Lord's sore judgment on Israel, when 70,000 were cut off for one sin, shewed David how holy the Lord was, surely infinitely more did the outpoured fierceness of wrath manifest it to our David, and to all who are his saints. Yet, even as that wrath was not eternal, for the angel put up his sword in its sheath, so that anger poured out on the true David, "endured but a moment," and his resurrection morning was all joy (ver. 5). And once past, it never returns. Established on the Rock that never changes, He was able to say,

"In my prosperity, I shall never be moved."

"Thou, Lord, hast imparted strength to my mountain by thy love," (vers. 6, 7)

Once "Thou didst hide thy face, and I was troubled," and my prayer then was the prayer of one who sought thy glory even under gloom, and who pleaded that "thy truth" was pledged to deliver me. And thou didst deliver, with such a deliverance as calls for everlasting praise, and for praise which never has a break in it from this time and for evermore.

At the resurrection morning (we have said) Christ began to enter into this joy, for it was then that the Father distinctly said, "It is enough! Stay now thy hand"—fulfilling the type given in the angel's sword put up into its scabbard at the spot where "The House" was dedicated. But no one of his members, all of whom have been (ver. 2) healed, can fail to find in this Psalm very much that suits their own experience.* They have had their "moment of anger;" when the Lord awoke them, and made them know their guilt, and dropped on their conscience a drop of wrath that might make them cry vehemently for deliverance, though He meant soon to wipe it off. Each of "his holy ones" has known this "moment of anger," followed by "life in his favour," from the hour when his anger was turned away. From that time forth they have had their "night of weeping" oftentimes, but never any more of anger. They have had their sorrows, weeping has "lodged" in their dwellings oftentimes, and they have walked through many a howling wilderness; but it was always followed by a "morning of joy," some sweet beams of love and favour making them feel night turning into day. And they are expecting very soon their Resurrection-morning, when unmingled joy cometh, joy like that of their Lord's at his resurrection. It is then that they will, m the highest sense, sit on their Rock of Ages and have their "shouting for joy" at morning, singing such a song as this:

"I [even I] am in peace! I shall never be moved!

"O Lord, thou hast imparted strength to my mountain by thy love! [alluding to Zion, the seat of royalty.]

"Once thou didst hide thy face, and I was troubled;

"And I called unto thee, O Lord,

"And I made supplication [in words like these];

"What profit is there in my blood?

"Shall the dust praise thee?

"Would not thy faithfulness be honoured in saving the chief of sinners?

"And now thou hast turned for me my mourning into dancing;

"Thou hast put off my sackcloth and girded me with gladness,

"In order that my glory* may sing praise unto thee, and not be silent."

And with one accord all the "holy ones" join in the concluding burst of rapturous gratitude, the true David himself leading the song—

"O Lord, my God, I will give thanks unto thee for ever!"

And thus comes to a blessed close this song of the righteous, which we may call, perhaps not improperly,

The Song of the Righteous concerning the Night of Weeping and the Morning of Joy.

PSALM 31

1–24 THE Head and his members are here. The Head said (ver. 8), in the hour when He gave up the ghost, "Into thy hands I commit my spirit!" And how often have his members taken up his words, from the days of Stephen to Huss, and from the days of Huss to this hour.

Safety in the hands of the living God, and only there, is the theme of this plaintive Psalm; safety in life as well as in death; safety from the enemies' snares, and from all adversity, from grief and reproach, from calumny and contempt, from personal despondency as well as from the pressure of outward adversity. David needed his theme, the true David needed it yet more, and his followers will not cease to need it till verse nineteenth be realised in all its vastness.

"O how great is thy goodness, which thou hast laid up for them that fear thee!"

They get at present (like Joseph's brethren) their ass-loads of the fine wheat from this granary; but they shall yet stand amidst it, and "fear" (Isa. 60:8) because of the very immensity of it.

In verse 6, there is an emphatic pronoun, אַנִיַ q. d. unlike those who regard lying vanities, I, for my part, trust in the Lord. In verse 8, the "large room" seems to be God's unbounded love, wide like a plain that stretches far beyond our ken. The complaint in verse 11 resembles Lament, 4:15, where the people are represented as treating exiled Israel as a leper, "Depart ye, unclean; depart, depart; touch not!" and forcing them to flee away;* and verse 12 reminds us of Job on his dunghill, inasmuch as the "broken vessel" is just a potsherd, like what he took to scrape himself withal. But verse 22 contains an expression which is worth dwelling upon, as it occurs again in Psalm 116:11. It is the expression, "In my haste, בְחָפְזי The words, בְּהָפְזָה occur in 2 Sam 4:4, used of Mephibosheth's nurse making haste to flee when she heard the evil tidings of Jonathan slain on Gilboa. In Psalm 48:6, the verb is used of the gathered kings making haste to flee away; and in 1 Sam. 23:26, of David making haste to get out of Saul's way. It is never used of impatience, or heat of spirit, or irritation, or excited temper;† it always refers to speedy movement from one locality to another. But specially it is to be noticed, the cognate word חִפָּזוֹן is used regarding the haste in which they were to eat the passover: thus Exod. 12:11, "Ye shall eat it in haste;" Deut. 16:3, "Thou earnest out of the land in haste;" and Isa. 52:12, foretelling the reverse of this, "Ye shall not go forth in haste." From all this, we infer that in the passage before us, the reference of the Psalmist is not to anything else than passover-haste. His words are to this effect: "I said when I was like a passover-man, hastening out of Egypt, i. e., when I felt my condition to be that of one who must make haste to leave a people that had cast him out." Left in this condition, I was ready to say, "I am cut off" (ver. 22), even as Israel at the Red Sea. We come to the same conclusion, if we suppose the Psalmist refer to such circumstances of danger, and almost of despair, as are referred to when the radical word is used in 1 Sam. 23:26.

In verses 17, 18, we hear the prayer of the Head and his members for the overthrow of the ungodly, the language of which, as well as the reference to the same in verse 20, reminds us irresistibly of words that occur in the prophecy of Enoch. In this Psalm (as Horsley suggests), the voice from the oracle declares their doom to be,

"They shall be motionless in hell!

"Let lying lips be put to silence,

"Which speak grievous things,

"Proudly and contemptuously,

"Against the righteous,"

In Enoch's prophecy we find the foundation of his cry; and inasmuch as Enoch's prophecy was known in the Church in David's time, would it not comfort the Lord's saints then, and the Lord himself when He came?—

"Behold, the Lord cometh with ten thousand of his saints,

To execute judgment upon all, and to convince all that are ungodly among them,

Of all their ungodly deeds, which they have ungodly committed,

And of all their hard speeches

Which ungodly sinners have spoken against Him." (Jude 14.)

To this expected interposition, the response given is in verses 19, 20, "Oh how great is thy goodness!" wherein we are reminded of the Lord's granary of goodness, or love, and receive a promise of being hid "from the strife of tongues." Verses 21, 22, contain the grateful acknowledgment—

"Blessed be the Lord! for he has shewn me marvellous love!

"In a strong city;" (i. e., bringing me into his fortress)

This "strong city" is a contrast to the "hasty flight" of verse 22, when he thought he must surely perish.

But again, in verse 23, the delivered one speaks; "The Lord keeps the אֶמוּנים faithfulnesses," i. e., his promises; and then makes reference to the "plentiful reward" of wrath on the wicked at the Lord's Coming, even as verse 19 told of the abundant reward of His own yet to come. In prospect of that day, his saints are exhorted to persevere (ver. 24); and it is in some measure with a reference to the glory coming that they are called by the name, "Ye that hope in the Lord." Both now, however in a present evil world, and in the hour of death, and in the end when glory is revealed, the saints are safe, even as was their Head. This is the burden of this song of Zion—

The Righteous, though forlorn, safe and blest in the hand of the living God.

PSALM 32

1–11 WE cannot but agree with Ewald in thinking that the word in the title, "Maschil," does not refer to any instrument, nor yet is it used in the sense of "Didactic," but has reference to something artistic in the melody, something peculiarly calling for the skill of the singer or player on the harp. It is undoubtedly used in some such sense in Psalm 47:8, זַמְּרוּ מַשְׂכִּיל.* Perhaps a Psalm of pardoning mercy was set to some special music, which it required forgiven ones to appreciate, like some of our hymn tunes.

The mention of "transgression," "iniquity," "sin," recals the name of the Lord proclaimed to Moses in the cleft of the rock, "forgiving iniquity, transgression, and sin," (Exod. 34:7). The "imputing" and "non-imputing" was well understood in David's day; for we read (2 Sam. 19:19), Shemei confessing sin, and yet asking, "Let not my lord impute it."

We generally take up this Psalm as if it was for the members of Christ alone; but we should not forget that the Head himself traversed the way of forgiveness. He stood for us, in our room, in our very place. He stood as substitute, and all the sins of all "that great multitude which no man can number" were upon him, laid upon him by imputation. So dreadful was his position, so truly awful did it seem to him to be reckoned a sinner, that even this, apart from the wrath and curse, would have been sufficient to make him cry, "O, blessed the man to whom the Lord doth not impute sin." He was dumb for our sakes; his bones wasted away; he groaned from day to day, and during the lonesome hours of midnight was kept awake by our woe. His moisture (ver. 4), or vigour of vitality, was changed, "through means of (see Hengstenberg) the drought of summer, i. e., from the excessive heat of wrath, resembling the most parching heats of summer's hottest days, when the sun is fiercely shedding down his intolerable rays on the arid earth. In this state He acknowledged our sin; it was only ours he had to acknowledge; he spread it out before God on the cross; he continued to do so till it was forgiven to him as our substitute.

Our head could use these words only in that one way. But in a personal sense, from personal experience of wrath, from a personal consciousness of our own sin, every member of His cannot but use the Psalm as expressing what they have passed through. Yes, they have each felt the silence, the waxing old, the roaring, the drying up of moisture, and the spreading out before the Lord of the whole sin and misery of their case; and each has also found the forgiveness. (Ver. 5.)

"Thou forgavest the iniquity of my sin."

Here is a pause. Here is "Selah." Stay and ponder.

"On this account"—(עַל זֹאת), because Thou forgivest sin,—

"On this account shall every godly one pray unto thee."

Forgiveness is so great a blessing that all else may follow. If the Lord forgive our sin, what next may we not ask? On this account, then, His people pray. Our Head intercedes, because his offering of himself was accepted; we pray, because through Him we have already got pardon, and may get any other real blessing. Yes, we may get such blessing, that "at the time of (* לְ*) the floods of great waters," whensoever that be—whether calamities personal and national, or the waves of the fiery flood, parallel to that of Noah, that shall yet sweep away the ungodly,—even then we shall be altogether safe. The forgiven man is hidden, instructed, taught, guided by God's tender care. (Ver. 7, 8.) A Selah occurs at verse 7. Solemn truth has been spoken, which the worshipper may muse upon till it sink into his heart; and then a voice from heaven tells that His eye is ever on them.—"And (says Horne) next to the protecting power of God's being, is the securing prospect of his eye." The forgiven man is sanctified, yielding up his own will to the Lord's, not like the "horse and mule that have no understanding, whose ornament is bit and bridle, because they will not come near unless by force." Unhappy they who know not pardon! "Many sorrows" are their portion; while mercy compasses the forgiven, so that "they are glad, they rejoice, they shout for joy!" Already they anticipate the joy of the kingdom, "glad and rejoice;" though it is when the kingdom comes that they shall say emphatically to one another, feeling mercy compassing them about, and no flood, nor drop of flood touching one of them, "Alleluia! the Lord God Omnipotent reigneth. Let us be glad and rejoice, and give honour to Him!" (Rev. 19:7) And even then they may use this song of Zion; for the Head and his members will often review, as is done here,

The way of forgiveness traversed by the Righteous.

PSALM 33

1–22 THE last note of the former is the first note of this Psalm, "Rejoice in the Lord, ye righteous!" The last Psalm had much in it of the tone of confession and prayer: this is full of praise; for now the forgiven one is taking up his harp in thankfulness:

"Give thanks to Jehovah with the harp,

Make music to Him with an instrument of ten strings."

It is a very simple Psalm, yet full of the feelings which a forgiven soul teems with. Never did any heart so abound in those feelings as the heart of the Lord Jesus; and his saints learn from him. It is He who is to lead the praise in the great congregation. (Psalm 22:22.) Let us see the topics taken up in turn.

Verses 1–3 prepare us for song, shaking the strings of our heart. And the call is for a "new song"—a redemption melody.

Verses 4, 5, praise the Lord for his character.

Verses 6–9 praise the Lord for his creation-work, which his providence still continues.

Verses 10, 11, praise the Lord for his counsels.

Verses 12–19 praise the Lord for his care of his Church, his chosen ones, who are saved by grace alone (ver. 16, 17), and kept by grace (ver. 18, 19).

Verses 20–22 contains the response. As exhorted, "Rejoice in the Lord," (ver. 1),—so we reply, "Our heart rejoiceth in Him." This will be the eternal response of the saints when the salvation yet in reserve comes. Then their "waiting" (ver. 20), their Jacob-like waiting, is ended (Gen. 49:18); then (as ver. 10, 11, as well as Psalm 2:1, sing) the nations have raged in vain; and then, in the fullest sense, "Earth is full of the goodness of the Lord," as Hosea 2:21, 22, described in part, and as the seraphim celebrate in Isaiah 6:3. Then shall it be full of the Lord's glory, when love, redeeming love, the love of the God of Love, shall be felt by all the earth, the Gift of Love himself being in the midst. It is thus a Psalm wherein

Forgiven ones adore the Lord in his counsels and ways.

PSALM 34

1–22 THE primitive Christians used to sing this Psalm at the celebration of the Lord's Supper—most suitably. An able writer on this Psalm has allowed himself to say rather rashly, "The title given by the Jewish editors, like most of the other titles they have thought proper to affix to the Psalms, has evidently no connection whatever with the subject." Now, we are not aware of a single case wherein there is no connection to be traced between the title and the contents of the Psalms; and the fact that occasionally this connection is not very obvious at first view, seems to us to speak rather in favour of its genuineness than against it. A mere inventor would have taken pains to pin on to the composition something that would suggest itself easily to the reader as a probable occasion. Here, at all events, there is in the title just that combination of obscurity and probability that inclines us to assent at once to its genuineness—even apart from the fact that we have no authority for rejecting it. It has frequently been observed, as a most beautiful and appropriate circumstance in the life and experience of David, the man of God, that the first notes of his harp should give forth praises at the very time "when he changed his behaviour (i. e., concealed his intellect, or disguised his reason) before Abimelech,* who sent him away, and he departed." Cast out again, homeless, friendless, helpless, David trudges along the highway of Philistia, with the world all before him, where to choose his place of rest; and though he knows not where to lay his head, he journeys on, singing, "I will bless the Lord! I will bless Him at all times: His praise shall continually be in my mouth." Is he not recalling past experience as a source of encouragement, when he says, "I sought the Lord, and He heard me, and delivered me from all my fears?" (Ver. 4.) The word for "They looked" (הִבִּיטוּ) in verse 5 is that used in Num. 21:9, when Israel looked to the serpent of brass; and in Zech. 12:11, when they look on Him whom they pierced.* And in verse 6, "This poor man cried," is no other than himself;—I who am thus using my harp to celebrate Him,—I who am an outcast,—this poor man whom you see before you. In the same happy strain of faith the whole psalm flows on, till verse 20 rises to the height of confidence,—"He keepeth all his bones, not one of them is broken"†—while the ruin of all his foes is foreseen as sure, "Evil shall slay the wicked." Could any circumstances afford a more suitable occasion for such a psalm being given to the Church? Taking advantage of David's peculiar state and feelings, the Holy Ghost gives to the Church a song that might suit her Head, the true David when He came, and might equally suit every member. Augustine writes: "Dicit Christus; dicat et Christianus;" because the Head and members agree so truly in feeling and experience.

It is one of the alphabetic psalms, carefully arranged for the memory easily to grasp; and yet not so invariably regular as to cause us to think there is any mystery in that form of composition. It is interesting to note that the name of Jehovah occurs in each of the verses except three.

Our Lord might use it all. He could as truly say, "This poor man cried," as David; for He could point to Gethsemane, and to many a night of "strong crying and tears," (Heb. 5:7). Who more than He could tell of the ministering angel (ver. 7), since, after The Temptation, and at the season of the Garden agony, He obtained such help? And it was He who could say, "Thinkest thou that I cannot pray to my Father, and He will presently give me more than twelve legions of angels?" Even (in ver. 11) the expression, "Ye children" comes from his lips more naturally than from any other, for He it is that has spoken of all God's family as "My little children."

The speaker would fain draw us to the Lord by telling us his own experience. We ought to connect verses 10, 11, together. "O fear the Lord; for with him is all that can satisfy your soul. Come unto me, and I will teach you the fear of the Lord." Christ is he that utters to us the words of eternal life by revealing the Father; and his disciples follow in his steps. Having taught us this "fear of Jehovah,"—i. e., to cry "Abba, Father," and yet also to realise him as Jehovah—taught us, also, thereby what real life is,—he next points out the results. He shews us, in verses 12, 13, 14, the holy issues or effects of the fear of the Lord,—the lips, the life, the pursuit of the heart, all tending in a holy direction. After this all is safety to them (ver. 15–21), while "the Lord's face is with evil doers," as the Pillar Cloud was with Pharaoh, to destroy them.

The prophetic reference of this Psalm is in the close. There the anointed eye of David, and the Son of David, and all the seed of David, beholds the final end of these trials. The righteous arrive in the kingdom, not one bone broken,—even as Christ came down from the cross, not a bone of him broken, to shew the inability of his foes really to injure him. They see the wicked slain, and the haters of the Righteous One "pronounced guilty" and made desolate. Is not this leading us up to the throne whence the sentence goes forth, "Those mine enemies bring hither and slay them before me! Depart, ye cursed!"

The harp of David thus celebrates,

The Righteous Ones experience of the Lord's love under the cross.*

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Psalm 34

Psalm 34

Christ and His Church in the Book of Psalms

by Andrew Bonar

Table of Contents

PREFACE

PSALM 1

PSALM 2

PSALM 3

PSALM 4

PSALM 5

PSALM 6*

PSALM 7

PSALM 8

PSALM 9

PSALM 10

PSALM 11

PSALM 12

PSALM 13

PSALM 14

PSALM 15

PSALM 16

PSALM 17

PSALM 18

PSALM 19

PSALM 20

PSALM 21

PSALM 22

PSALM 23

PSALM 24

PSALM 25

PSALM 26

PSALM 27

PSALM 28

PSALM 29

PSALM 30

PSALM 31

PSALM 32

PSALM 33

PSALM 34