OUR LESSONS ON THE PSALMS.

It is to be feared that this portion of God's Word, so familiar to the ears of Sunday scholars, from use in church, is yet entirely untouched in school. It is unnecessary to point out that this is wrong. The book of Psalms is the one, above all others, that supplies the ideas, feelings, and very words in which the children of God hold communion with Him,-a communion, without which there is no such thing as true piety. Surely, then, if we have any faith in the piety of childhood, and believe that the mouth of even babes may utter heartfelt prayer and praise, we should try to give our children an intelligent acquaintance with this most precious Book.

The answer may be made, that its very richness renders it difficult for the teacher to concentrate the minds of the children upon it, and that they who are thrilled by the story of Joseph or David cannot be expected to find the same interest in the confessions, prayers, and praises of a heart communing with God. There is truth in this; and the Committee are fully prepared to find that many teachers experience difficulty in making a Psalm the groundwork of a Lesson. But the simple question is,-OUGHT IT NOT TO BE TRIED?

We trust the remarks above will lead to the conclusion that the attempt ought to be made; and with this hope the following Notes are offered.

It is assumed that those children by whom these lessons will be taken, have passed through either the Gospel History or the Life of Christ, and are, moreover, acquainted, more or less accurately, with the leading characters and events of Old Testament History (knowledge which is sure to be picked up in any fair day school). This is important, for whilst urging the use of these Psalm Lessons, we must, at the same time, remark that to children they will not prove interesting unless amply illustrated by historical examples. When children see that conduct is influenced by certain motives or principles (that men act because they feel) then, and not till then, they will follow with interest the struggles of the human soul as pourtrayed in these Psalms.

The order followed has not been the chronological, but classification. The first few Lessons are designedly taken from the Psalms that repeat the history of the Jews, as for reasons given above, it is well to show children that the Psalms are not beyond their grasp. They can then be led on, step by step, to appreciate the warnings and promises of Didactic Psalms; to trace the truths foretold in the Prophetical; and then (as may it indeed please God), to find utterance for their own deep feelings in the words of prayer and praise so richly supplied in this Book.

PSALM CV. 1-22.-GOD'S CARE FOR ISRAEL.

ALTHOUGH We are not told by whom this Psalm was written, yet, as the former part of it (verses 1-16) is found in 1 Chron. xvi. 7-22, where it is stated to have been composed by David, at the removal of the ark to Mount Zion; it is probable, that he afterwards enlarged it, as it is here found, by repeating the history of the children of Israel from the covenant made with Abraham, to a period long after the conquest of Canaan. His object appears to have been, to animate the people with thankfulness to God for his exceeding mercies to their nation (veres 1-7), by recalling "his marvellous works that he hath done." It is by remembering God's dealings with us, his character, and our relation to Him, (verses 5, 6, 7), that we are stirred up to praise Him, to tell of his goodness, to seek his face, and to depend upon his strength (verses 1-4).

Note I. THE COVENANT THAT GOD MADE (verses 8-11). It was made of God's free mercy to the patriarchs :-He promised to give to their seed the land of Canaan for an inheritance, Gen. xvii. 7, 8. It was made to Abraham, Isaac, and Jacob (verse 9) all eminent believers, Heb. xi. 8, 9. It was ratified by all that is sacred-by his oath, Heb. vi. 13, 14. It was an "everlasting" covenant (verse 10), never to be altered, if they steadily kept it. Zacharias spoke of the spiritual realization of this promise about to be accomplished in Christ, when he prophesied, as in Luke ii. 68-75, of the coming of John the Baptist.

II. THE PEOPLE WITH WHOM HE MADE IT (verses 12-15). They were "few," very few. Abraham was called alone, Is. lii. 2. He had but two sons, and one of them he cast out. They were but a single family, and strangers among idolaters, confessing themselves to be pilgrims even in the land of promise, Heb. xi. 13, 14. Yet they were the Lord's "anointed," or chosen ones, and God would not allow any to lay hands upon those whom He peculiarly consecrated to Himself, and to his service. Among the patriarchs were "prophets" (verse 15) who foretold the Redeemer, see Gen. xx. 7; xxii. 8; xlix. 10. Even so the family of Jesus was at first but small, they were "very few,” sojourners in a land not theirs; going from one nation to another; despised, yet preserved, Luke xii. 32; 1 Cor. iv. 13.

III. THE WISDOM WITH WHICH GOD PREPARED FOR THE FULFILMENT OF HIS COVENANT.-His preventing providence ordered events before hand; they were not able to help themselves, but He suffered none to wrong them, and terrified their enemies, see Gen. xxxv. 5. The patriarchs were often in imminent danger; Abraham, Gen. xx.; Isaac, chap. xxvi.; Jacob, chap. xxxi. and xxxiii., but the Lord delivered them out of them all, see Prov. xvi. 7. Adverse circumstances conduced to their profit; "" "famine was called as a servant to remove the bread which is the "staff " and support of life, out of the land where Jacob and his family dwelt (verse 16 and Gen. xlii.); but years before "he sent a man before them, even Joseph," to another land, there to suffer bondage, false imprisonment, and punishment (verses 17, 18) until the king's heart was turned, by the hand of the Lord, so that he was released, advanced to high honours, and supreme power over Egypt and its princes (verses 19—22); Gen. xli. 41—44), and thus placed in a position to welcome and support his brethren. So, likewise, Christ suffered and was glorified, that his people might be fed with the bread of life, see Eph. i. 7—22.

APPLICATION,

God remembers his covenant, and is ever careful for his people.

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PSALM CV. 23-45. GOD'S CARE FOR ISRAEL.

THIS Lesson is a continuation of the previous one, relating the opposition of Pharoah to God's designs, and the terrible judgments by which it was overcome. Note, I. MAN'S IMPIOUS BOLDNESS IN RESISTING GOD'S WILL.-According to God's promise made to Abraham, that his seed should be as the sand of the sea for multitude, the people were wonderfully increased in Egypt, so that in a little time they became stronger than their enemies, and formidable to them. Pharoah became alarmed: see Ex. i. 9. His people's old hatred of the Hebrews (Gen. xliii. 32; xlvi. 34) was revived, and in malicious subtilty they tried to destroy them, Ex. i. God "turned their hearts to hate his people," verse 25; for every creature is to us what He makes it to be, a friend or an enemy, Though He is not the author of the sins of men, yet He fulfils his own purposes by them.

II. THE UTTÉR USELESSNESS OF THAT RESISTANCE.-At the moment when tyranny and oppression were pressing most sorely on his people, God raised up Moses and Aaron for their deliverance, and made them the instruments for executing his judgment upon the land of Ham, verses 26, 27. The latter part of the 28th verse shows how little they were moved by earthly fears or disbelief. The plagues of Egypt (Ex. x.-xii.) are here called God's "signs" and "wonders; " they are not only proofs of his power, but tokens of his wrath; not common works of creation or providence, but the voice of his anger speaking aloud. Darkness, first mentioned, was one of the last plagues (Ex. 1. 21—23) ; it was "darkness which may be felt." The turning of the waters of the Nile (which the Egyptians worshipped) into blood; the destruction of their drink and their daintiest food, fish (see Num. xi. 5); the scourge of flies and lice, locusts and caterpillars, weak and despicable in themselves, yet God's "great army” when sent to humble proud oppressors; the hailstones, the thunder and the lightning; and the last stroke of Divine judgment, the death of their firstborn, were means in God's hand which not even Egyptian obstinacy could resist. They would not release God's first-born, so He destroyed theirs,-"the chief of all their strength;" enriched his people with their silver and gold (verse 37, and Ex. xii. 35, 36), and made "the fear of them fall upon them." See Job ix. 4. III. GOD'S TENDER CARE IN PROVIDING FOR HIS PEOPLE,-Not only did He give them favour in the sight of their enemies, who now gave of their riches to those whom before they defrauded of their rights, but He removed from them all sickness and infirmity (verse 37). He was their shelter in the wilderness, sending the cloudy screen to protect them from the sun by day, and the pillar of fire to give light by night (verse 39). He fed them both with dainties and necessaries (verses 40, 41); quails at their bidding; the bread of heaven, manna, "angels' food," abundantly; and water, gushing like a river, in the rocky desert. See 1 Cor. x. 1-4. So does God still sustain his people on their passage through this wilderness of life. And, lastly, He fulfilled "his holy promise" by giving them the land of Canaan, filling them "with joy and gladness," as they found themselves possessed of the long-hoped-for inheritance,—the land from which God removed the wicked inhabitants, that his chosen race might reap the labour of the people, verses 42-44. Thus is the wealth of the sinner laid up for the just, "who keep his statutes and observe his laws." This is the claim which God's goodness and mercy puts upon us, as we, through the obedience of faith seek to secure an "inheritance in a better country, that is, a heavenly” (Heb. xi. 16; Titus ii. 13, 14).

APPLICATION.

"If God be for us, who can be against us ?" Rom. viii. 31.

PSALM LXXVIII. 1-39. ISRAEL'S SINS.

THE Authorship of this Psalm is uncertain, but it was probably written soon after Solomon's accession to the throne. It repeats the narrative contained in the two previous lessons, but from a totally different point of view. In Psalm cv. we are led to consider God's mercies; in this we see the painful accompaniment of Israel's ingratitude and unfaithfulness, followed by terrible chastenings. The object of the writer is expressly stated to have been the instruction of those around him, and the generations to come, by the faults and sufferings of their ancestor verse 7, 8. He describes the narrative as a parable which implies that idea.

Note I. GOD'S PURPOSES.

II. GOD'S POWER.

III. THE WAYWARDNESS, UNBELIEF AND INGRATITUDE OF THE CHILDREN
OF ISRAEL.

IV. GOD'S PATIENCE.

I. This psalm is a narrative of the great mercies God had bestowed upon Israel, whom He purposed to raise up a holy nation to himself. The "testimony" and "law" He established, verse 5, by the hand of Moses comprehended, not only the precept and ceremonies, but the several transactions to which they referred. The law thus involved the Gospel. The passover for instance, looked backward to the redemption by Moses, and forward to that by Messiah. As the chosen people, they, and we in Christ, are called upon to renounce the world with its idols and lusts, Titus ii. 14.

II. Several instances are here cited of the power of God, exercised in their behalf. "Marvellous were his doings in the Field of Zoan, verse 12 i.e. a chief city of Egypt, the court of Pharaoh, as in Ps. cv. 28–39. At the passage of the Red Sea, He led them through the deep, Is. lxiii. 12 13; protected them in the wilderness by the pillar and the cloud, verse 14; refreshed them with food and drink to their heart's desire, verse 16-29. It seemed impossible thus to sustain them; "Can God furnish a table in the wilderness?' is the cry of the natural man; but faith speaks as Jer. xxxii. 17-20.

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III. Although the chosen people were thus the objects of God's care, and the recipients of his goodness, their hearts were not faithful to Him, verse 8; Ephraim turned back in the battle, Deut. i. 41-45, so did all the tribes fall away and relapse into sin; His very mercies led them to affront and mistrust Him, verse 17-22; 1 Cor. x. 5-10. His care and goodness should have excited their love and gratitude, but unbelief made them insensible to all He had done, verse 22. If we cannot trust in God's providence to sustain us in the way, we cannot believe that He will bring us to the promised inheritance of glory. Even when his chastening hand turned the people, it was not secure repentance or true confidence they felt, verse 36, 37.

IV. Yet did the Lord bear with them; his chastenings were followed by renewed mercies, even when their repentance was so transient in its effects. It came and went with the affliction, Hos. vi. 4; Numb. xvi. xx. xxi. xxv. He graciously yielded to their requests although they were unreasonable, Numb. xi. 18. He remembered their weakness, verse 39, and forgave their iniquity, verse 38. Thus are we warned by Israel's sin, and encouraged by God's patience with them, to trus in Him as our Rock and our Redeemer, verse 35; 1 Cor. x. 11.

APPLICATION.

"Grieve not the Holy Spirit of God." Ephes. iv. 30.

PSALM LXXVIII. 40-72. ISRAEL'S SINS.

THIS lesson is a continuation of the previous one. The Psalmist insists strongly on the FORGETFULNESS of the Israelites; and goes on to describe their rebellious. conduct after they were settled in the land of Canaan, and the judgements which followed it. He alludes, doubtless, to the events recorded in the Books of Judges and the first of Samuel. The Psalm concludes with a reference to God's returning favour, as shown in David's triumphs and the building of the Temple.

Note I. ISRAEL'S FORGETFULNESS OF GOD'S GOODNESS.

II. GOD'S RIGHTEOUS INDIGNATION AGAINST SIN.

III. YET GOD PITIES THE SINNER, AND OFFERS FREE REDEMPTION. I. ISRAEL'S FORGETFULNESS OF GOD'S GOODNESS.-It might have been expected, that after the deliverance from the bondage of Egypt, the chastenings and wanderings in the wilderness, the cutting off of all the murmurers from the promised rest, Heb. iii. 18, 19, and the subsequent fulfilment of the covenant made with their father Abraham, that his seed should inherit the land of Canaan, that the children of Israel would have learnt righteousness by the remembrance of past judgments and mercies, and the consciousness of present blessings; but "they remembered not his hand," verse 43. So they are reminded of the signs wrought in Egypt (verses 43—51), of all his merciful dealings, until He brought them to the border of his sanctuary (verse 54), the Mount Zion where was his dwelling place (Ps. lxxvi. 1, 2), and of his "planting them in" a land which was not theirs, "the glory of all lands," because they were his people.

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II. GOD'S RIGHTEOUS INDIGNATION AGAINST SIN.-All was in vain; when settled in the promised land, the Israelites soon showed their descent from those who " tempted God in the desert." Again they did evil in the sight of the Lord," is constantly repeated in their history. They are compared to a deceitful bow,” disappointing the archer, falling wide of the mark (verse 57). Idolatry "in their high places" was their besetting sin, and one which excited God's jealousy and anger, since He had brought them near to Himself, Amos iii. 2. Presumptuous sins brought down his judgment. He never leaves his people till they depart from Him by their sins. "He forsook the tabernacle in Shiloh," verse 60, and allowed the Ark to fall into the hands of the Philistines, 1 Sam, iv., and the people to fall by their sword.

III. YET GOD PITIES THE SINNER, AND OFFERS FREE REEEMPTION.-Yet although apparently forsaken, the guilty people were still the objects of God's pitying care. He arose to vindicate his honour (verse 65) and to deliver his servants from the heathen (Deut. xxxii. 27); brought back the Ark to Judåh, the tribe of the Messiah, and to Zion (1 Chron xiv.; xv.), where afterwards Solomon erected the permanent habitation of the God of Jacob, during the old dispensation. A further proof of God's mercy was his choosing David to govern them, to be their tender Shepherd, as Christ is of his people (verses 70, 71; Isa. xl. 11), and their wise and discreet governor, in this also a type of Him, Isa. xi. 3, 4. The parallel to these wonderful loving kindnesses towards his own chosen people is found in that He gave his own Son to die for the redemption of the whole guilty race (John iii. 16), and has promised in Him to give to every penitent and believing sinner, all the blessings and privileges of Sonship, Gal. iv. 4—7.

APPLICATION.

"The goodness of God leadeth thee to repentance," Rom. ii. 4.