NOTES ON LESSONS FROM THE PSALMS.

PSALM CXXXII.-DAVID'S ZEAL.

THIS Psalm is one of the songs of degrees, which probably means that they were sung on march-whether journeying to Jerusalem for the Feast, or in procession in the Temple (note Ps. xxvi. 6). It seems to have been composed by Solomon (refer to 1 Kings iv. 32), or in his reign, at the dedication of the Temple (see 2 Chron. vi. 41, 42): and in it, filial love combines with religious respect to honour the Shepherd-King, the man after God's own heart, as the first to propose and prepare for the magnificient Sanctuary. At the same time the writer recalls and pleads God's covenant with David, which included his children. See I. DAVID'S ZEAL, the brighter for all " his troubles." II. GOD'S PROMISES-1st to David and his Family.

2nd To Zion and her children.

I. DAVID'S ZEAL is made the plea upon which his son asks (verse 10) that his prayers may be granted. The sorrows and suffering he bore, did not prevent his taking especial delight in God's service. The vow here referred to is not positively recorded, but we read in 2 Sam. vii. 2, how uneasy David felt at the thought of dwelling in a palace of cedar, while the Ark of God was only within the curtains of a tent, and that he would not inhabit his own house till he had brought the Ark to Zion, where the Temple was afterwards erected, 1 Chron. xvi. 43. His people shared his anxiety to have the token of God's presence among them: they "heard of it at Ephratah," i.e., at Shiloh, in the land of Ephraim, but it was gone thence: and they found it at Kirjath-jearim, which signifies the city of woods, verse 6. 1 Chron. xiii. 6. It was a privilege to them to be able to worship God in the place where he would choose to set his name there, Ps. lxxxiv. 1-4: for his resting-place being among them assured them of his strength and protection (verse 7-9).

II. The PROMISES which God makes to those who love his house are great and numerous. See 1st, those referring to David and his family. His son was to sit upon his throne, 1 Kings i. 48, and his crown was to be transmitted to his children's children if they would "keep the covenant" and "the testimony" of God (verse 11, 12). We know why, at length, the sceptre departed from Judahits possesion was contingent on faithful obedience to God, and was removed when it was not rendered; so with all God's gifts (Rom. xi. 22). But 2ndly, we see these promises extended to Zion and her children. This Psalm, we know from St. Peter's application of it, Acts ii, 30, has immediate reference to our Lord, and the promises are to His people. We plead the merits of His sufferings (verse 1) we know that He would not take up his abode in his heavenly mansions until he had prepared on the earth a spiritual temple for the Lord (verses 2-5; 1 Cor. iii. 16–17; John xiv. 23). Bethlehem-Ephrata was the birth-place of Messiah (verse 6; Micah v. 2). He is present in the midst of his people (verse 7) when they worship before Him (Matt. xviii. 20). For His sake (verse 10) our prayers are answered (John xiv. 13). God gave Him the throne of David (Luke i. 32). Mount Zion is His church (Heb xii. 23) wherein his people find rest and peace, comfort and joy (verse 13-16). It is not promised them that in this life they shall have no "poor" among them, but that God will provide for their wants (verse 15) But salvation, and final triumph is their portion (verses 16-18), for Christ is the lamp and light of the world, and those who abide in Him are as the shining light that shineth more and more unto the perfect day (Prov. iv. 18).

Hence we see that God's people who love His House, will share His mercies.

PSALM XIX-THE SCRIPTURES.

THE last Lesson completed our selection of Historical Psalms; and we now turn to Didactic Psalms (i.e., those that are designed to set forth some particular Doctrine). At the head of these, in point of importance, stands the one which describes God's Word, its source, its power, and its results: for all Divine Teaching is comprised in that Sacred Volume, and whatever a man either KNOWS or DOES that is right, he owes to the Bible, God's Revelation to Man.

In this Psalm, the origin, the beauty, the power, and the work of the Bible are explained and enforced by a comparison between it and the Sun. See

1st. THE EMBLEM.

2nd. THE ANALOGY.

1st. THE EMBLEM―The heaven or firmament above us, with its glorious objects and its constant changes of day and night. How grand it all is! We look at it-and gradually understand more and more of its beauty-its perfect harmony, -and the providential Wisdom that orders it all for the best purpose. We learn from it how irresistible must be the Hand that created all, Isaiah xl. 25, 26,-how perfect the Wisdom that planned it; Ps. civ. 24. HOW LITTLE We are, in comparison: Ps. viii, 3, 4.

God's Book

See also how universal is the testimony of these works of God! needs to be translated-but his Book of nature is clear to every eye; Ps. xix. 3, 4. Acts xiv. 17; Rom. i. 19, 20. The Sun shines on every land, and spreads fertility all over the Earth, in unvarying usefulness. He is God's messenger of earthly prosperity and cheerfulness-and David poetically compares him to a bridegroom for joy, and a giant for strength.

It was

II. THE ANALOGY, or the comparison of these Natural glories to heavenly things. The Lord has spoken, not only by his works, but by his Word. needed-for though the former show his Power, Wisdom and Goodness, they cannot convert the heart, nor tell Man how to find pardon from an offended God. Glorious then as are the Heavens, the Bible is infinitely more so, for it answers the vital questions contained in Job ix. 2; Acts xvi. 30.

See the different titles given to the Bible, verse 6—9. It is God's Law, for He is King and has a right to control—his testimony, for in it he testifies what is true (John xvii. 17)—his statutes and commandments, whereby He lays his Will before us, teaching what He requires of us: (as for instance Micah vi. 8)—his judgments, deciding on the condition, rewards or punishment of all: and by it we learn to fear Him.

Then note the work of the Bible-to convert the sinner, to teach the "simple' or foolish-to satisfy the (new) heart—to enlighten the eyes-to warn the believer verse 11 (2 Tim. iii. 15, 16.) showing him where he would go and has gone wrong; verse 12-14; Job xxxiv. 32.—and thus to keep him from falling: Ps. xvii. 4; cxix. 11.

What EARTHLY WEALTH can compare in value to this blessed Book? verse 10, Ps. cxix. 103, 127; Prov. iii. 13—18, viii. 34, 35.

THAT may fly away, Prov. xxiii. 5, but the Bible is a treasure of which none can rob us; it hallows the lips and the heart, verse 14, and the reward of those that obey it is Eternal life, Rev. xxii. 14.

PSALM I. AND XV.-THE CHARACTER OF GOD'S PEOPLE.

THE WORK OF EFFECT of the Scriptures was partly displayed in the previous lesson, but the whole is set forth more decidedly in these two Psalms, which may be called the model for a Christian's LIFE, closed by the Christian's REWARD. The subject then may be said to be true religion or PIETY,

I.-In its SOURCE.

II.-In its MANIFESTATION BEFORE MEN.

III.—In its FINAL BLESSEDNESS, contrasted with the doom of the ungodly.

I. What is THE SOURCE OF TRUE PIETY? The grace of God is the first answer. He alone can create the new heart within us. If any man be "a new creature," it is because he is "in Christ Jesus," 2 Cor. v. 17; see John i. 12, 13; vi. 44. But God works by means, and it is his WORD that He uses both to awaken the sinner, and to build up the believer, Psalm xvii. 4; James i. 21. Thus it was with the Eunuch, Acts viii. 27-37. The believer is compared in Psalm i. 3, to a tree, planted by the grace of God (Isaiah lxi. 3), "full of sap" and therefore fruitful.

II.—The FRUIT is MANIFESTED in the Christian's life, both in his obedience to, and love for God, and in his conduct towards his fellow-men. The first step in the path of wisdom is to depart from evil. Hence to avoid companionship with those who fear not God, who break his laws, who scoff at religion, is his first resolve, Psalm i. 1. Next he takes delight in the law of his God, Psalm cxix. 16, 140, 148. Those who love God will love his Word, and it will be the rule of their actions, and their guide and support (Psalm i. 2).

The result, as seen by men, is detailed in Psalm xv. The more we converse with the Word of God, the better furnished we are for every good word and work. Sincerity is one of the first requirements in those who would enter into life. "Uprightness" (Psalm xv. 2) signifies this integrity of heart (Gen. xvii. 1), which prompts to that holy and truthful course which God approves, and men cannot gainsay. Several particular marks of the faithful servant of God's conduct towards his fellow-men are mentioned, his charitable disposition (Psalm xv. 3), neither doing ill, nor speaking ill of his neighbour, nor listening to ill-report from others: not overlooking or consenting to evil in any, but approving what is good and excellent wherever it is found (verse 4), and preferring a good conscience before any temporal advantage, and to be liberal rather than to make himself rich by extortion (verses 4 and 5). As it was by God's grace he was first planted by the rivers of water (Psalm xlvi. 4), and grafted anew, so by the continual help of God's blessing is the promise that He “shall never be moved" fulfilled (Phil iv. 13; 2 Tim. i. 12).

III. This is the source of his present and final BLESSEDNESS. Temptation shall not overcome him (James i. 12), trouble shall not overwhelm him (Jonah ii. 6, 7), nothing shall rob him of his present peace (Isaiah xxx. 15), or his future bliss in the holy hill of Zion (Rev. xxi. 1—4). Godliness hath the promise of this life and of that which is to come (1 Tim. iv. 8); He "bringeth forth his fruit in his season (Psalm i. 3), and not being a mere professor, "his leaf doth not wither," but in all things according to God's law, he succeeds beyond his mind or hope, his power or ability, because God "knoweth ” and prospers him in his way. What a contrast to the ungodly, who now like the chaff (verse 4, 5) are driven before the wind, useless, light, and vain, and are reserved to destruction at the judgment day (Matt. iv. 12).

PSALM CXXXIX.-GOD SEARCHES THE HEART.

THE great truth set forth and enforced in this striking Psalm is God's perfect knowledge of all things, including the human heart; and thus it well follows the delineation of Christian character, for it proclaims the necessity of SINCERITY and the utter folly of attempting to deceive God. At the same time the Psalmist makes a very valuable application of the truth in the prayer, that he MIGHT NOT DECEIVE HIMSELF, nor be left in ignorance of his own spiritual state.

The Psalm is very comprehensive, touching on the three grand truths that God is

I.-OMNIPOTENT. II.-OMNIPRESENT.

III.-OMNISCIENT.

which the Psalmist sets before him as likely to counteract such a danger to his soul. I.-The OMNIPOTENCE of God in the creation of the human frame of man is specially in the mind of David, verses 13-16. In secret, by the wonderful power and wisdom of the Divine Workmaster, the human form is gradually fashioned and matured for its birth, and well may we be amazed as we examine the structure of our bodies, the admirable adaptation of every part to its purpose, the harmony of the whole, though so dissimilar in nature, and so wonderfully protected from danger. But if the curious texture of nerves, veins, arteries, bones, muscles, flesh and skin interwoven together, be a proof of the omnipotence of God (Job x. 11, 12), what must we think of its revival, after corruption and dissolution in the grave, or the yet more mysterious being of the soul,-" the reins" (verse 13), the affections and desires by which our bodies are controlled!

II.-But our God, thus all-powerful is OMNIPRESENT. Heaven is the seat of his glory, creation the scene of his Providence, and the grave itself will be the theatre of his power (verses 7, 8), so that we cannot escape from his presence, even if we could fly abroad in the morning light from the east to the west, or cover our flight by the darkness (verses 9-12). God fills all things (Jer. xxiii. 24). This thought while it should restrain from sin, should encourage to labour in his service, and submission under sorrow; for God can strengthen us by his presence for the one, and support us under the other.

III.-Hence we are led by the Psalmist to recognise God's OMNISCIENCE. God knoweth all things, and therefore everything concerning us, and within us (verses 1-6). In all our outward actions (Heb. iv. 13), and in all our secret thoughts (ib. verse 12), in the retirement of our chamber, and in our general conversation (Psalm cxxxix. 2-4), we are really in God's presence (Job xxxi. 4; 1 Kings viii. 39). And thus the Psalmist recognises the Providence of God in all the events of his own life,—his appointment to the throne, his troubles, and his preservation in the midst of them. This gave him confidence, "When I awake, I am still with thee" (verse 18), under Thy care and protection. But if God be thus omniscient, how will it affect the guilty sinners against Him? (Job xxxiv. 22). Ought not the children of God to hate sin, and to lament for the sinners? (Psalm ci. 3; cxix. 158). But, above all, ought they not, like David, to examine their own hearts and to see that like SINCERITY is theirs? Can we appeal to our Maker to scrutinize our actions, and even our thoughts, that if there be any wickedness in them, they may be made known to ourselves as they are to Him, that they may be pardoned and purified for our Saviour's sake (Exodus xxxiv. 6, 7; Rom. viii. 13, 14). So may we be new-formed as vessels of honour for our Master's service, and kept in that way of holiness which is pleasing to God and profitable to us, ending in ever lasting life (verse 24).

PSALM LXXIII.-TEMPTATIONS OVERCOME.

THIS touching and instructive Psalm is one of those that deal with some one particular feature of the Christian life. The Bible is full of grand truths and leading principles: but it enforces these by illustrations and living examples. And in following its precepts we find ourselves treading in the footsteps of men who have been tempted and tried as we now are (1 Cor. x. 13), and have overcome, as we also by God's grace may, Heb. vi. 12. Nay, we even follow our Lord Himself in these struggles, Rev. iii. 21. Note here

I. THE SOURCE OF THE TEMPTATION. II. THE DANGER.

III. THE SOURCE OF VICTORY.

I. The prosperity of the wicked was a strong SOURCE OF TEMPTATION to the Psalmist. Rejoicing as he did in God's goodness to Israel, and to his faithful servants (verse 1), he nearly fell into the sin of thinking that he had not been kinder to them than to others, even the wicked (verse 3). Although they cared not for God (verse 11), yet they seemed to have the greatest share in the comforts of this life (verse 7), and apparently went peaceably to their death (verse 4). Yet their lives were full of wickedness; they were proud, violent, corrupt, unjust, blasphemous (verses 6-11). Still they prospered and grew rich, while "other men," good people, met with various trials and sorrows, and even suffered from their grief at beholding the sins of these men (verses 5, 10; Psalm cxix. 136). Within his own heart, he felt how many were his troubles, and these led him still further to look jealously on the fair portion of the wicked. No tempta tion is so common or so formidable as this. For if we look

II.—At the DANGER attending it (verse 13), we see that the Psalmist's faith in God's justice was nearly lost. He questioned if there were a Providence in the world, and whether God had not forsaken the earth. To his natural mind it appeared as if all his faithfulness and devotion, his watchings and fastings, his purity of life were altogether vain and fruitless. So now the child of God, who has cleansed his heart by repentance and regeneration, and washed his hands in innocency, by the reformation of his outward conduct, is tempted in the same way, to question the benefit of religion, when he simply looks at things as they now are. But if we follow the Psalmist's confession of his experience to the end, and observe

III.-THE SOURCE OF VICTORY Over this temptation, we shall find it to be in seeing things as they are by the light of eternity, verse 17. Grace had reminded him of the examples of the children of God, who never fell from their hope in another world, or to distrust the divine goodness, because of their sufferings in this, and restrained him from telling to others the thought of his heart (verse 15), but it was painful to silence the doubts which human reason could not answer (verse 16) The next step towards victory was that he turned to the presence of God, to His Word, and to prayer, and thus found an explanation of this unaccountable dispensation of God's Providence (2 Pet. iii. 17). The end will make all things plain (Psalm xxxvii. 34-38). The prosperity of the wicked is short and uncer tain, and their destruction is sure, sudden, and complete (ib. 1, 2; Job xx.; Ps. lxxiii. 17-20). Thus is the temptation to distrust God overcome; not without deep contrition in the believer (verses 21, 22), but with renewed desire to cleave the closer to God, and to confide in Him, even though unable to understand his dealings with the children of men (Psalm lvi. 3, 4).