PSALM LXXVII.-DISTRUST RESISTED.

THIS Psalm is a fitting companion to the previous one, for both describe a temptation resisted. But whereas in the former the Psalmist was tempted to question God's JUSTICE in governing the world, and punishing the wicked, here he thinks only of his own troubles, and doubts God's FAITHFULNESS. This is probably a more common danger than the previous one, and just as deadly; for if God had indeed forgotten to be gracious, what hope or refuge remained? Note

I. THE TEMPTATION, TO DISTRUST GOD, when under great trials: and II. THE CURE FOR THE EVIL, or "infirmity," verse 10; viz., the remembrance of God's past dealings.

I. The season of grievous bodily suffering, or of personal distress and sorrow, is generally a time of trial. A controversy between faith and distrust arises, as we look back upon past happiness and comfort, and contrast with these present misery and dejection. It is well for all so situated to turn to God and not to the world for help; for although the cries of the Son of Man alone were heard for his own sake, yet the cries of all other men were heard for his sake (John xi. 42; Ivi. 23, 24). In yerse 2, the sentence "my sore ran," &c., is otherwise rendered, "my hand was stretched out in the night season without ceasing;" to indicate the importunity of his prayers. But comforters availed nothing, Prov. xxv. 20, and even the arguments by which the sufferer sought to console himself had a contrary effect. The remembrance of God seemed only to awaken fear, as in Job xxiii. 15, and even the soothing influences of sleep and of telling his sorrows were removed (verse. 4). The recollection of former mercies is the proper antidote, in the day of calamity, against a temptation to despair (verse 5), and it is good to recall the experience of the past;—the "night” of difficulty and danger, in which we have had "songs" of joy and triumph put into our lips. But in the Psalmist's case (and it may be in our own) past comforts may only be made reasons for feeling greater discontent with present adversity (verse 6). How distrustful is the questioning in verses 7-9, and what strong temptation must have provoked it! God is faithful to his promise (Isa. xxx. 18); He will not cast off his people, Psalm xciv. 14; Rom. xi. 1; he never neglects them, Lam. iii. 32; his mercy is unfailing, Lam. iii. 22; Psalm ciii. 7; his word is unchangeable, Heb. vi. 18; He is ever gracious and ready to forgive, Ex. xxxiv. 6, 7; Hos. xi. 8, 9.

II. Grace prevailed and found A CURE for the Psalmist's doubts of these comforting truths, verse 10. It is "infirmity," weakness of faith, to hold such thoughts; it may have been only natural passion and impatience to cherish them, but it was reasonable and right to confess their evil tendency. The "years," or changes (verse 10) in the condition of men are effected for reasons of infinite wisdom and goodness by the Most High. So it has been of old and is still (Isa. xliv. 6-8). So that we look back to the past, and forward to the future in faith, and mingle praises with our prayers. God's ways are "in holiness" (verse 13), but they are mysterious to us; "Thy way is in the sea (verse 19). He who by wonders wrought in Egypt set Israel free (Exod. xiii. 3), and caused the Red Sea to subserve his purpose of rescuing them and destroying their enemies (verse 16), who fought for his people by storm and tempest (verses 17, 18), and led them to the land of promise (verse 20), will subdue all opposition against those who are Christ's followers (John x. 28), will support and protect them (Gen. xxviii. 15). will overthrow Satan and all enemies of souls (Heb. ii. 14; Col. ii. 15), and exalt the righteous who trust in Him to sing the song of Moses and the Lamb (Isa. XXIV. 10; Rev. xv. 3).

PSALM CXLVII.-GOD'S TENDER CARE.

THIS Psalm is a call to praise and thanksgiving, because of God's tender care for his people, as well as his Providential watchfulness over all his creatures.

It bears tokens of a late date, when God had brought back the Jews to their own country, verse 2: and such a signal restoration (compare for instance Ezra i.; vi. 1—12), might well recall the ancient glory of the chosen race, God's. peculiar people, Deut. xiv. 2, the possessors of peculiar privileges, Rom. ix. 4, 5. Verses 19, 20, were historical truth. But Now the partition wall is thrown down, Eph. ii. 14, and ALL may share God's love and bounty in the highest spiritual sense of the words, as children of the spiritual Israel. Note

I.-One of the reasons for inviting Israel to praise God, is the manifestation of HIS POWER in their behalf. Is Jerusalem to be raised into the city of David "the joy of the whole earth," or to be recovered out of ruins? It is the Lord's work. Have the people, by neglect of Him, been scattered abroad? He gathereth them (verse 2). So it is now through Christ, John xi. 52; and will be hereafter, Matt. xxiv. 3. He who knows the number of stars in heaven, and directs their motion, cannot be ignorant of the particular situation and need of each of his elect, whose number was likened to the host of heaven, Gen. xv. 5. How this power was exercised for Israel of old, we see (verses 16—19) in strengthening their own feeble efforts for securing the common safety, and defending themselves from enemies without; and in the changing seasons by which their land was rendered fertile, and their harvests plenteous. The wintry frost and snow are His cold; and the thaw, by which the waters flow, proceeds from His word. The plagues in Egypt illustrate the power of that Word over the elements, Exodus vii.—x.

II. HIS WISDOM is especially referred to by the grateful Psalmist, verse 5. The mode in which He effects his purposes is not revealed to us, but we know He can and does contrive everything for the best, although his wisdom is a depth that can never be fathomed, Isa. xl. 12-15. It is seen in the heavens above, and in the earth beneath,—in the stars, and in the feeding of the young ravens which cry (verse 9).

III. But both combine to indicate HIS LOVE for his creatures. The tenderness which soothed the outcast Israelite by letting him see again Jerusalem in her beauty (verse 3), finds now expression in welcoming home the penitent, Luke iv. 18; xv. 20, and in exalting the meek above his oppressor (verse 6). While the goodness of God to the animal world is an assurance of His mercy to his people. He who raised food for the wild beasts on the mountains, and for the young raven in its nest (verses 7, 8), will not let his people perish for hunger, or suffer their children to want (Luke xii. 24; Psalm xxxvii. 25). It is not strength that He values, but dependence and trust in Him (verse 10, 11; Zech. iv. 6; 1 John v. 4). His grace is like the wind that thaws the cold heart (John iii. 8), and his Word is still the distinguishing privilege of his people (verse 19, 20), by which they are made wiser than the nations, and are led to know and praise Him (Psalm cxix. 98, 111).

PSALM XCI. THE SAFETY OF GOD'S PEOPLE.

ALMOST every verse in this Psalm contains a separate and fresh promise, each adding something to the CHRISTIAN'S SAFETY. It might well be called a Psalm

of Life, life temporal and life eternal; or a kind of charter of the Christian's

privileges.

Our thoughts are led at once by the 11th and 12th verses to our Lord, as the chief owner of all these promises; but through him every servant of his is also a partaker of the same, and when we lose the comfort of it, it is only our own fault, -a want of faith, or some sinful wandering. See

I. THE PRIVILEGES.

II. THE CHARACTER OF THOSE WHO ENJOY THEM.

I. The PRIVILEGES of God's people are presented in many different forms: thus in verses 1 and 4 the promise is that they shall be taken under the peculiar care of heaven. The "shadow" of the Almighty is a shelter from cold or storm, heat or sunshine (Is. xxv. 4); while, like the hen gathering her chickens under her wings (Matt. xxiii. 37), he tenderly guards his helpless children, and yet defends them with a warrior's strength. Next (verses 3-8), God's people are delivered from the power of darkness, both as regards their natural life and their spiritual state. How wonderfully are we protected from infectious diseases, from accidents, from enemies to our peace! How mercifully are we guarded from spiritual foes, the contagion of sin, from the snares of the evil one, from the temptations of our life in the world, its cares and pleasures, its earthly ambition, its sensual passions! How many fall around us, yet we are saved (Num. xvi. 47, 48; Lam. iii. 22). Yet "thou shalt not be afraid" is spoken to all who trust in God. The verses (11 and 12) which were misused by Satan in tempting Christ (Matt. iv. 6) are very comforting to God's people, for they show that He sends ministering angels (Heb. i. 14) to guard their path, to remove the causes of stumbling from their way of duty, although they do not permit a presumptuous dependence upon divine aid, when men can defend themselves (Matt. iv. 7). And yet further (verse 13) we are assured that whatever perils may befall us by the way, not only shall we overcome them (Luke x. 17; Rom. xvi. 20), but shall be the recipients of blessings arising from the presence of our heavenly Father, affording us protection and deliverance in the day of trouble (verse 15), and assuring us of salvation, and future glory, and immortality (verse 16). It may be that the promises in this Psalm apply primarily to the Messiah, but if so, they are all the more sweet and applicable to his people (2 Cor. i. 20).

II. But it is very needful that we should observe THE CHARACTER of those to whom these promises are made. It is to those who live in communion with God (verse 1), who “dwell" with Him, at home as it were, conversing with Him in solitude “in the secret place," (not outward worship only) but in the habitual lifting up of the soul to his dwelling-place. The same description is repeated in verse 9; and our Lord taught us so to live, John xiv. 23; Acts xvii. 27, 28. Other characteristics of those to whom these privileges belong are referred to in verses 14, 15. "He hath set his love upon Me" (see Ps. xxxi. 23); "He hath known My name" (Heb. xi. 6); and "He shall call upon Me" (Phil. iv. 6). Let it be our care thus to know, to love, and to pray to God; and then, for the sake of Him through whom all good things come to us, we shall inherit the pro mises (Rom. viii. 32).

PSALM LXV.-GOD'S EARTHLY GIFTS.

THIS beautiful Psalm may be called a Harvest Hymn; it leads our thoughts at once to peaceful and fertile scenes, where the hand of bounty has enriched the earth and its inhabitants. But the song of praise rises higher than mere earthly joy the gifts of Providence are traced to an ALMIGHTY hand, verses 6, 7, 8; and the SATISFYING of our temporal wants is looked on as emblematic of the nobler spiritual satisfying of our souls. God visits the earth to bless it, and by that goodness would draw us to visit Him, in his temple, verses 1, 4, or in private prayer, verse 2,-to seek pardon and cleansing from guilt, which otherwise would bring down terrible judgment on us. See

I. THE GIFTS OF GOD'S PROVIDENCE.
II. THE GIFTS OF GOD'S GRACE.

ness.

I. The gifts of God's PROVIDENCE are subjects calling for constant thankfulHis power and sovereignty in nature enable us to value his condescension and love in His gifts of grace. The everlasting mountains (verse 6; Hab. iii. 6) although sometimes shaken, yet stand fast; while the sea (verse 7), which in storm terrifies by its billows (Ps. cvii. 23-30), is made calm by his voice (Matt. viii. 26, 27), and is kept within its bounds (Job xxvi. 10). The regular succession of day and night are constantly recurring instances of God's goodness (verse 8), leading the ignorant to fear the sun and moon as emblems of divine power, but causing those who knew them to be God's messengers to rejoice. The light of morning inspires the wish for active life; the darkness of evening leads us to seek repose. Daily mercies are accompanied by those of the fruitful seasons (verses 9-13). "All from above are our blessings; the earth would be barren and sterile, but for the showers of rain, the early and latter rain in its season, which provides the pasturage for the flocks, and helps the "springing" of every ear of corn whereby man is fed (verse 10). And thus the joy of harvest is ours (Ex. xxiii. 16). As we find our sustenance from day to day, and as we continue from season to season to derive enjoyment and pleasure in variety and change, let us not forget the Psalmist's song of praise, ascribing all to Him from whom cometh every good and perfect gift (verse 11).

II. But these temporal blessings are typical of spiritual and eternal ones in GOD'S GIFTS OF GRACE, which, like the kindly showers of rain upon a once barren and dry land, remove the spiritual famine (Isa. xxxv.). The Spirit of God prepares the hearts of men for the reception of God's Word (Matt. xiii. 23). even as the furrows are made soft with showers (verse 10). The daily offering of prayer and praise "make the outgoings of the morning and evening to rejoice” (verse 8); while God hearing prayer and pardoning sin is assigned as a reason why His people are satisfied with the goodness of His house and wait for Him in Zion with praise (verses 1-4). When once conscious of sin nothing is so much sought for as pardon (Ps. xxxii. 1, 2; 1 John i. 7-9); and when we know the comfort of being reconciled to God no pleasure is so sweet as that of seeking His presence in prayer (Matt. vii. 9—11; Heb. iv. 14-16), whether in private (Matt. vi. 6) or in the public worship of the sanctuary (Ps. xlii. 4; xxvi. 8; lxxxiv. 10), Thus do we prepare for that eternal future (Rev. xiv. 1-3) when "all flesh" that have truly sought God here shall for ever praise Him in Zion (Isa. xxxv. 10; Matt. xiii. 43).

PSALM CVII. 1-22.-GOD'S PROVIDENTIAL CARE.

It

THIS Psalm may be called a chapter out of God's Book of Providence. asserts the great Doctrine that He "ordereth all things in Heaven and Earth," and enforces it by four striking illustrations or pictures, three of which form the topic of this Lesson and one that of the next, being followed by more general views of God's government. Let us look first at THE THREE PICTURES, and then at THE APPLICATION the Psalmist makes of them.

I. THE WANDERERS.

II. THE DESTITUTE AND HELPLESS.

III. THE WAYWARD AND REBELLIOUS.

I. The first picture is shown to us in verses 1-9, in which THE WANDERERS are represented as lost in a pathless desert, and well-nigh famished through want of necessary provision. Especial reference may perhaps, be intended to the wanderings of the Israelites in the dreary wilderness (Numb. xi.—xvi): they knew not where to find inhabited cities, where they could obtain refreshment, and sometimes they coveted food and drink, where it seemed impossible to obtain it: but it is the same with mankind in the great wilderness of the world; they know not the way to heaven (Prov. xix. 3) they would perish but for the Goodness of their God, Phil. ii. 13. Even those who have cried unto the Lord, and been led forth by Him by the right way (verse 7), are still strangers and pilgrims, Heb. xi. 13, having no continuing city (ib. xiii. 14).

II. THE DESTITUTE AND HELPLESS condition of men is presented to us in verses 17-20. In them we see that God's providence ordains the bodily sickness and mental infirmities which overtake us, and that these calamities are the fruits of human folly and iniquity, which are corrected and punished by these agents in the Divine government (verses 17-18). Some sins bring with them bodily punishment, as intemperance. But God recovers men from their sickness, in answer to their cry (James v. 14-15), so it was with Hezekiah, Isa. xxxvii. The souls of men are also thus diseased and helpless. Yet they can be healed by God's word, which convinces, converts, and sanctifies them (John xv. 3; xvii. 17).

III. A yet darker picture is still to be placed before us, showing the condition of THE WAYWARD AND REBELLIOUS, verses 10-14. Here is represented a people groaning under all the miseries of captivity, deprived of light and liberty, chained down in dungeons, awaiting the hour of their death. This degradation arises from rebellion against and disregard of God-his warnings and mercies, his calls to duty, his reproofs, his chastening. Such affliction is intended to lead them to repentance and to prayer, by removing all proud thoughts, and impelling them to seek God (2 Chron. xxxiii. 12; Ps. lxxviii. 34). The devil leads men captive at his will 2 Tim. ii. 26: but his chains, like Peter's (Acts xii. 7), fall off at the word of Christ, and the wretched bond-slaves (Rom. vii. 24), find the glorious liberty of the Sons of God (Rom. viii. 21).

PRAISE becomes all those who, whether as wanderers restored to the right way, as afflicted ones refreshed and strengthened, or as prodigals received back again, have been the recipients of God's mercy, in answer to their cries for help (verses 1 8—9, 15—16, 21, 22). Eternal mercy, unchanging goodness, infinite power and wisdom, all belong to our God. What a blessing that HE rules as the God of the* whole earth and the common Father of all mankind! Who under His government has not reason to "give thanks unto the LORD?"