THOUGHTS ON THE PSALMS.

No. VI.

The

Of all the pathetic descriptions of misery ever penned, none has equalled that in the CIInd Psalm. grief and sinking of mind, the consequent prostration of bodily strength, the rage of enemies, the withering and agony of the whole man, all are laid before us with a terrible fidelity. It is indeed, according to its title, "A prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord." No mind which has ever undergone severe sufferings can be insensible to the picture of desolation here given by an inspired hand. And yet what a pattern does this Psalm hold forth to us: under all this accumulated anguish, the remembrance of God's eternal existence and glory, and the love of Zion, cause the sufferer to break forth in triumphant rejoicings. "My days are like a shadow that declineth, and I am withered like grass. But Thou, O Lord, shalt endure for ever, and Thy remembrance throughout all generations!"-what exultation is there in this remembrance. And not only does God exist in power, but in mercy. "Thou shalt arise and have mercy upon Zion." (Verses 11, 12, 13.) Then follows a glorious description" The heathen shall fear the name of the Lord, and all the kings of the earth Thy glory. When the Lord shall build up Zion, He

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shall appear in His glory To declare the name of the Lord in Zion, and His praise in Jerusalem; when the people are gathered together, and the kingdoms, to serve the Lord." (Verses 15, 16, 21, 22.) But still the sufferer does not quite forget his sorrows. "He weakened my strength in the way, He shortened my days." Yet it is no longer a complaint, only a brief glance: the sorrow is past, and is recalled only to shew the mercy which has heard and answered the petition. The eternal power and Godhead of Jehovah are the consolation; His unchangeable nature suffices to allay the fears and woes of his servant, for he knows that this God is his "God for ever and ever, He will be his guide even unto death;" and though heaven and earth should pass away, this allpowerful and all-merciful God is "the same, and His years shall have no end," therefore" The children of His servants shall continue, and their seed shall be established before Him." The eternity of God secures the safety and perpetuity of His Church.

But may we not say that this Psalm has a mystic reference to the humanity of the Messiah, during His humiliation and sufferings on earth. There was no sorrow like unto His sorrow, and surely the mournful strains of this incomparable lamentation are the voice of the "Man of sorrows and acquainted with grief." In this view of the Psalm, the consolation arises from the eternal Godhead of that Divine Word to which the human nature of Jesus was united. The twenty-third and twenty-fourth verses seem especially suitable to Him who was "cut off, but not for Himself," in the prime of manhood, but who "ever liveth," having arisen by the power of His Divinity, on the third day.

The four following Psalms seem to refer to the wonders of creation and other subjects, more than to that which we have now expressly in view, but in the CVIIth we again recognise the triumphant song of Israel, restored from their dispersion and distress, "gathered from the east, and from the west, from the north and from the south." Verse 3.

The CVIIIth Psalm,' says Horsley, 'is made up of five verses of the LVIIth and eight of the LXth.' These we have already considered, and will therefore pass on to the CXth, a most Millennial prophecy. Messiah's ruling in Zion, after all the enemies are bowed under His footstool, the destruction of the opposing kings, the judgment among the heathen, are all distinctly foretold. The very Rabbis expound this Psalm of the Messiah; and our Lord decides the point at once, by applying it to Himself, Matthew xxii. 42-45.

The CXIth Psalm seems to refer to the same period: it is a song of praise, when God's people have seen "the power of His works," in order to receive “the heritage of the heathen," (ver. 6,) and when “He hath sent redemption" to them,-expressions which, however otherwise applicable, will finally be accomplished in the Jewish nation.

The CXVIIth and CXVIIIth are, by Horsley, considered as one poem, describing the ascent of a conquering king into the temple at Jerusalem; and many verses seem strongly to confirm his idea. I wish the limits of these Notes would allow me to transcribe his beautiful translation and arrangment of this triumphal song. He supposes the 5-8, the 10-15, the 17-20, the 21st, 25th and 28th verses to be spoken by the conqueror himself, the remainder by his atten

dant train, by the priests and Levites who receive them at the temple gates. In this view we must consider these two Psalms as parallel to the XXIVth; which more briefly describes the magnificent scene of king Messiah's entering His temple in the restored temple of Jerusalem, though the Bishop refers both Psalms to the Ascension of our Lord; but surely there is a farther and yet future accomplishment for both of them.

The CXXIInd Psalm is a beautiful picture of the final glory of Jerusalem, typified by its beauty in the days of Solomon's temple.

In the CXXIIIth, Israel is trodden down of the Gentiles, despised and oppressed; in the next Psalm, the deliverance has come, and the thanksgiving is offered. The CXXVIth more strongly describes the same blessed event, and in glowing language predicts the joy and wonder of the restored Israelites.

The CXXIXth again gives thanks for some great deliverance, vouchsafed to Israel, probably the great final rescue from the power of the Gentiles. In the CXXXth the same blessing is hoped for, but not yet granted. The CXXXIInd is supposed, by Horsley, to be composed on the occasion of placing the ark in Solomon's temple; at any rate the promises to Zion are very clear and striking, (ver. 13-18.) These same promises of future glory are repeated throughout the following Psalms: and in the CXXXVIIIth ver. 4., conversion is promised to all the kings of the earth."

Passing on the CXLIVth we find a glowing picture of national prosperity and happiness, following the bowing of the heavens, and the casting forth of God's lightnings against His enemies, in order to deliver

His servants from the vain and false children of strangers, (ver. 5-7.) This is only another mode of describing the blessings reserved for Israel, when gathered from among the persecuting Gentiles, by the wonders and deliverances of the latter days.

In CXLV. 10-14 we find the saints preaching the gospel to the world at large; which is a prediction either of the great spread of Christianity in our present days, or the still grander and more comprehensive conversions which are hereafter to to effected by Christian Israel.

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In Psalm CXLVII. Jerusalem is rebuilt, and the outcasts gathered in, (verse 2,) and every blessing, temporal and spiritual, poured on the nation, (verse 12-15, and 19.) The CXLVIII. is a call upon all creation to bless the Lord, who is expressly praised because He hath exalted His people, children of Israel, a people near unto Him;" and who are "the praise of all His saints," as it is also written, "Till He make Jerusalem a praise in the earth. (Isaiah lxvi. 7,) and again, "Behold I create Jerusalem a rejoicing, and her people a joy,” (Isaiah lxv. 18.) with many similar passages.

The following Psalm is a most remarkable poem, agreeing with other prophecies both of the Old and New Testament. Israel is expressly exhorted to rejoice in God, to praise Him in the dance, and with instruments of harmony. But the triumph here does not belong exclusively to the Jews-all the saints are included; they are to rejoice both by day and night, (verse 5,) and also to execute judgments on the earth. Let us compare with this Daniel's predictions," But the saints of the Most High shall take the kingdom, and possess the kingdom for ever,