V. 2. "And am not silent," Prayer Book, "I take no rest.”

V. 3. "Thou art holy," Prayer Book, "Thou continuest holy," God's holiness is a proof and pledge that He will deliver His people, though He may make for a time as though He hears not.

"Inhabitest the praises of Israel," Prayer Book, "O thou worship of Israel." A representation of God enthroned in the Sanctuary, praised and adored by the crowds of worshippers who thronged it. The Israelites always thought of God as dwelling "between the cherubim,” We have the promise that wherever two or three are met together in His name, to praise Him, there will He be in their midst.

V. 4. "Our fathers trusted in Thee, etc." Illustrations of this verse and the next, will occur to everyone who remembers the wonderful deliverances wrought for the Israelites in the days of Moses, Joshua, the Judges, &c.

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V. 5. "Were delivered." Prayer Book, were holpen."

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V. 6. "I am a worm, etc." i.e. I am not as worthy as our fathers," and therefore I shall not be heard as they were (Cf. Job xxv. 6; Isaiah liii. 2.)

"Reproach of men." Prayer Book, a "very scorn of men" (Rom. xv. 3). And yet it was God, Who made the worlds, Who thus divested Himself of His glory, and humbled Himself to death, even the Death of the Cross, for our sakes.

"Despised of the people." Prayer Book, "The outcast of the people" (Is. liii. 3; S. Mark vi. 3).

V. 7. "All they that see me laugh, etc." (Cf. S. Luke xxiii. 35). They shoot out the lip." (Cf. Job xvi. 10). "They shake the head." (Cf. S. Matt. xxvii. 39., &c).

V. 8. 'He trusted on the LORD, etc." (Cf. S. Matt. xxvii. 43). Almost these very words were addressed in derision to Jesus, hanging on the Cross.

'Seeing He delighted in Him," or "For He, &c." (Cf. S. Matt. iii. 17). The Prayer Book translation is "If he will have him."

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V. 9. "Didst make me hope," or gavest me security.'

V. 10. "Cast upon Thee, etc." Prayer Book, "I have been left unto Thee ever since I was born." (Cf. Ps. xxvii. 10). We depend upon God for help and protection from the first hour of our lives, and we are dedicated to Him in Baptism as soon as possible in acknowledgment of this. Both David and our Lord incurred dangers in their infancy and youth. Mark the Divine Providence around Jesus as He grew to manhood (S. Luke ii. 22, 40, 52).

V. 11. "Near." Mark the expression. Prayer Book translation is "hard at hand."

V. 12. 66 'Many bulls, etc." By "bulls" the Psalmist means his enemies. Referring the word to our Lord's trial and crucifixion it means the Chief Priests and Scribes and Elders.

66 Compassed me.' (Cf. S. Matt. xxvii, 20, 41. "Strong bulls of Bashan."

The rich pasture land of Bashan or Gilead was celebrated for the size and ferocity of its wild cattle (Ps. lxviii. 30, &c).

'Beset me round." Prayer Book, "close me in on every side." V. 13. They gaped, etc. (See v. 7).

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"Ravening." Prayer Book, "ramping," i.e. "leaping with violence, tearing, pawing. Ravening means "preying with rapacity" as if "famishing." (Cf. Genesis xlix. 27). Both words are Saxon.

V. 14. I am poured out like water." (Cf. Joshua vii. 5). There a similar expression occurs denoting agony and distress of mind. If used here in the same sense, it may refer prophetically to the Lord's agony in the Garden of Gethsemane (S. Luke xxii. 44). But, more likely, it describes the extreme bodily weakness and exhaustion of the Crucified One in His dying moments; or, His previous fainting beneath the burden of His Cross (S. Matt. xxviii. 32).

It is hardly possible to explain this verse and the next in any other way than by referring them to our Saviour's dying agonies. The bones out of joint from the weight of the body on the extremities; the heart with its mingled blood and water ready to be pierced by the soldier's spear; the failing strength from hours of suffering; the terrible thirst from the wounds and the approach of death, all speak of Christ only. To no one else can they be appropriately applied.

V. 15. "My strength is dried up, &c." i.e. The juices of my body are dried up as the kiln extracts all moisture from the potter's work (Cf. Ps. xxxii. 4.)

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My tongue cleaveth, etc." (S. John xix. 28; Ps. lxix. 21.)

"I thirst was the only cry wrung from the Saviour's lips by His fearful bodily anguish, and that only "that the Scripture might be fulfilled."

"Thou hast brought me, etc." or, "thou layest me down in the dust of death," i.e. the grave.

V. 16. "Dogs have compassed me." (See v. 12) Here we have the servants and soldiers and rabble in contradistinction to the Chief Priests, &c. (S. Matt. xxvi. 67: xxvii. 21-25; 27-31; 36; 39, &c.)

Dogs were unclean animals and hated by the Jews. In the East they roam about in packs, homeless and wild, acting as the scavengers of the cities and villages. Dogs licked the blood of Ahab, and eat Jezebel.

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They pierced my hands and my feet." (Cf. Zech. xii. 10). These remarkable words are not quoted in the New Testament. The Evangelists are content to tell us in the simplest manner "they crucified Him," without adding description of any kind. But S. John quotes, after the piercing of our Lord's side by the spear (S. John xix. 37), "They shall look on Him Whom they pierced," referring evidently to this passage [See introduction to this Psalm].

V. 17, "I may tell all my bones." i.e. "I may count, etc." The whole structure and anatomy of the body are revealed in the terrible death by crucifixion.

"Stare upon me." i.e. In malicious triumph.

V. 18. They part, etc." This is another remarkable prophecy which was literally fulfilled at the Crucifixion. (S. John xix. 23, 24,) and which can be applied to no one but our Lord.

"Cast lots." Division of spoil was often effected by the casting of lots (Numbers xxxiii. 54; Joel iii. 3; Obadiah 11; etc.)

V. 19. "Be not Thou far from me." (Cf. vv. 1, 11.)

V. 20. "From the sword." i.e. From violent death. Sword is used for any kind of death by violence or judicial authority (II, Sam. xi. 25; Rom. xiii. 4.)

"My darling."

(Cf. Isaiah liii. 10-12.)

'My soul," "My dear life," or, "My only one."

V. 21. "Hast heard." i.e. "Hast heard and answered and therefore delivered." Here is shewn the beginning of the triumph which follows.

"Unicorns," or, "Wild bulls." In this and the preceding verse we find the Psalmist returning to the use of the images-the dog, the lion, and the bull-before mentioned. (See vv. 12, 13, 16.)

V. 22. "I will declare, etc." A change from deepest despondency to the most joyful praise here takes place. Cf. a similar change at the end of Isaiah liii. and beginning of liv. As referred to the Saviour it expounds to us the meaning of that portion of the Te Deum, "When Thou hadst overcome the sharpness of death, Thou didst open the Kingdom of Heaven to all believers." This was the result of the Death and Passion and Resurrection of Christ-a Kingdom established upon earth with no limit of space or colour. The writer of the Epistle to the Hebrews quotes this verse (ii. 12.) to shew the close relationship existing between Christ and the Members of His Kingdom.

V. 22. "My brethren."

Our Lord called His Disciples "My

brethren" (S. Matt. xxviii. 10; S. John xx. 17).

"The congregation," or, "The great congregation," i.e. the whole people of Israel, especially when assembled for a religious object, at the sanctuary v. 3. (Deut. xxxi 30; I. Chron. xxix. 1 ; &c.).

V. 24. "For he hath not despised, etc." This verse is the exact opposite of Isaiah, liii. 3.

"The affliction of the afflicted." Prayer Book, "The low estate of the poor.'

V. 25. "Of Thee" i.e. "from Thee," not "about Thee." "The great congregation." See v. 22.

"I will pay my vows." Verses 25-29 allude possibly to the sacrifices and feasts offered at the fulfilment of vows which had been made in times of peril and distress. The feast was shared by all the family of the man who had made the vow, as also by the stranger, the fatherless and the widow.

V. 26. "The meek shall eat, etc," or, "the poor shall eat." Cf. S. Matt. v. 3. The great Feast of the Eucharist is open to all, rich and poor alike, though only the "poor in spirit" can profit by it."

"Your heart shall live for ever."-The joy of this Festival shall be perpetual: your heart shall always rejoice (Cf. S. John vi. 51).

V. 27. "All the ends of the world, etc." The Psalmist describes the universal establishment of the Church of Christ on earth. See the commission given by our Lord to His Apostles after His Resurrection. S. Matt. xxviii. 19, 20.

V. 29. "All they that be fat, etc." The meaning seems to be that the rich and noble shall partake of the Divine Feast as well as the meek mentioned in v. 26. None, poor or rich, happy or miserable shall be

excluded from this rich repast. God regards distinction of rank and condition as little as that of nationality:

"Go down to the dust," i.e. to the grave.

"Bow before Him." Even the infidel oftentimes has to acknowledge God in the hour of death.

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Keep alive his own soul.” Prayer Book, "hath quickened his own soul." None can do this but Christ.

V. 30.

"A seed," i.e. Posterity, or each succeeding generation, as the tale of the great work of man's Redemption is handed down (Cf. Isaiah liii. 10).

V. 31. "That he hath done this," i.e. that God hath accomplished His purpose in sending His only Begotten Son into a lost world, to bring Salvation to it. Cf. S. John xix. 30. "It is finished." See the Prayer Book translation of this last verse.

PSALM XL.

1 The benefit of confidence in God. 6 Obedience is the
best sacrifice. 11 The sense of David's evils inflameth
his prayer.

To the chief Musician. A Psalm of David.

1 a WAITED patiently for the LORD; and he inclined
unto me, and heard my cry.

2 He brought me up also out of 2 an horrible pit,
out of the miry clay, and set my feet upon a rock,
and d established my goings.

3 e And he hath put a new song in my mouth, even praise unto our God: ƒ many shall see it, and fear, and shall trust in the LORD.

49 Blessed is that man that maketh the LORD his trust, and respecteth not the proud, nor such as i turn aside to lies.

5k Many, O LORD my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward; 3 they cannot be reckoned up in order unto thee if I would declare and speak of them, they are more than can be numbered.

6 m Sacrifice and offering thou didst not desire; mine ears hast thou 4 opened: burnt offering and sin offering hast thou not required.

7 Then said I, Lo, I come in the volume of the book it is n written of me,

8 I delight to do thy will, O my God: yea, thy law is 5 p within my heart.

9 I have preached righteousness in the great congregation: lo, I have not refrained my lips, O LORD, 8 thou knowest.

10 t I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation.

11 Withhold not thou thy tender mercies from me, O LORD: let thy lovingkindness and thy truth continually preserve me.

12 For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart 6 faileth me.

13 Be pleased, O LORD, to deliver me: O LORD, make haste to help me.

14 a Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil.

15 Let them bec desolate for a reward of their shame that say unto me, Aha, aha.

16 d Let all those that seek thee rejoice and be glad in thee: let such as love thy salvatione say continually, The LORD be magnified.

17 f But I am poor and needy; yet the Lord thinketh upon me: thou art my help and my deliverer; make no tarrying, O my God.

TITLE. To, or For the Precentor. A Psalm of David.

There is no history connected with this Psalm, which was probably, as its title declares, composed by David. It belongs to the same period as Psalm xxxviii. (See Ash Wednesday.) Its most striking characteristic is, that it begins with a song of thanksgiving and closes with a prayer for help, thus reversing the usual order.

This Psalm is prophetic of the sufferings of Messiah. The choice of it therefore for use on Good Friday is fully accounted for; and it only needs to point attention to vv. 7, 8, in which the Psalmist prophetically offers himself as a sacrifice to do the will of God, to prove its suitableness to the day.

As above stated, this Psalm is divided into two principal parts, though the former is capable of subdivision again into two portions.

(i.) (a) A thanksgiving (vv. 1-5).†

(6) A public avowal of the mercies received (v. 6—10). (ii.) A prayer for deliverance (vv. 11—17).

The last five verses of this Psalm are reproduced almost word for word in Psalm lxx.

V. 1. "I waited patiently.” Heb. "Waiting, I waited."

V. 2. "An horrible pit." The idea is that of a dungeon, foul and reeking, without air or light. (Cf. Jer. xxxviii. 6).

"Upon a rock." A contrast to the "miry clay." It conveys the impression of a firm foothold instead of sinking into the mire.

"Established my goings." i.e. "caused me to step securely. (Cf. Ps. xviii. 36). Prayer Book, "ordered my goings."

V. 3. "A New Song." This is an expression of frequent occurence, and means, either a song not used before publicly, or, more likely, one bursting forth spontaneously from the heart.

"See it." i.e. see my deliverance.

The difference in the division into verses between the Authorised and Prayer Book versions should be noted in this, as in other of the Psalms, in order to prevent confusion,

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