in that case, would it not apply to the daily sleep also?) and especially, when this sustaining of God indicates at the same time an utterly forsaken state in the person sleeping, which is not the case in corporal sleep; for there the person sleeping may be protected even by men being his guards; but this sustaining being altogether of God, implies, not a sleep, but a heavy conflict. And lastly, the word HEKIZOTHI itself favours such an interpretation; which, being here put absolutely and transitively, signifies, "I caused to arise or awake." As if he had said, "I caused myself to awake, I roused myself." Which certainly more aptly agrees with the resurrection of Christ than with the sleep of the body; both because those who are asleep are accustomed to be roused and awaked, and because it is no wonderful matter, nor a matter worthy of so important a declaration, for any one to awake of himself, seeing that it is what takes place every day. But this matter being introduced by the Spirit as a something new and singular, is certainly different from all that which attends common sleeping and waking.

Verse 2." There is no help for him in his God." In the Hebrew the expression is simply, " in God," without the pronoun "his," which seems to me to give clearness and force to the expression. As if he had said, They say of me that I am not only deserted and oppressed by all creatures, but that even God, who is present with all things, and preserves all things, and protects all things, forsakes me as the only thing out of the whole universe that he does not preserve. Which kind of temptation Job seems also to have tasted where he says, "Why hast thou set me as a mark against thee?" vii. 20. For there is no temptation, no, not of the whole world together, nor of all hell combined in one, equal unto that wherein God stands contrary to a man, which temptation Jeremiah prays against (xvii. 17), "Be not a terror unto me; thou art my hope in the day of evil;" and concerning which also the sixth Psalm following saith, "O Lord, rebuke me not in thine anger; and we find the same petitions throughout the psaltery. This temptation is wholly unsupportable, and is truly hell itself; as it is said in the same sixth Psalm, "for in death there is no remembrance of thee," etc. In a word, if you have never experienced it, you can never form any idea of it whatever.

Verse 3.-"For thou, O Lord, art my helper, my glory, and the lifter up of my head." David here contrasts three things with three; helper, with many troubling; glory, with many rising up; and the lifter up of the head, with the blaspheming and insulting. Therefore, the person here represented is indeed alone in the estimation of man, and even according to his own feelings also; but in the sight of God, and in a spiritual view, he is by no means alone; but protected with the greatest abundance of help; as Christ saith (John xvi. 32), "Behold, the hour cometh when ye shall leave me alone; and yet I am not alone, because the Father is with me." The words contained in

this verse are not the words of nature, but of grace; not of free-will, but of the spirit of strong faith; which, even though seeing God, as in the darkness of the storm of death and hell, a deserting God, acknowledges him a sustaining God; when seeing him as a persecuting God, acknowledges him a helping God; when seeing him as a condemner, acknowledges him a Saviour. Thus this faith does not judge of things according as they seem to be, or are felt, like a horse or mule which have no understanding; but it understands things which are not seen, for "hope that is seen is not hope: for what a man seeth, why doth he yet hope for?" Romans viii. 24.

Verse 4.-"I cried unto the Lord with my voice, and he heard me out of his holy hill." In the Hebrew, the verb is in the future, and is, as Hieronymus translates it, "I will cry," and, "he shall hear;" and this pleases me better than the perfect tense; for they are the words of one triumphing in, and praising and glorifying God, and giving thanks unto him who sustained, preserved, and lifted him up, according as he had hoped in the preceding verse. For it is usual with those that triumph and rejoice, to speak of those things which they have done and suffered, and to sing a song of praise unto their helper and

deliverer; as in Psalm lxvi. 16, "Come, then, all ye that fear God, and I will declare what he hath done for my soul. I cried unto him with my mouth, and he was extolled with my tongue." And also Psalm lxxxi. 1, “Sing aloud unto God our strength." And so again, Exodus xv. 1, "Let us sing unto the Lord, for he hath triumphed gloriously." And so here, being filled with an overflowing sense of gratitude and joy, he sings of his being dead, of his having slept and rose up again, of his enemies being smitten, and of the teeth of the ungodly being broken. This it is which causes the change; for he who hitherto had been addressing God in the second person, changes on a sudden his address to others concerning God, in the third person, saying, "and he heard me," not "and thou heardest me;" and also, "I cried unto the Lord," not "I cried unto thee," for he wants to make all know what benefits God has heaped upon him; which is peculiar to a grateful mind.

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Verse 5.-"I laid me down and slept; I awaked; for the Lord sustained me." Christ, by the words of this verse, signifies his death and burial.

For it is not to be supposed that he would have spoken so importantly concerning mere natural rest and sleep; especially since that which precedes, and that which follows, compel us to understand him as speaking of a deep conflict and a glorious victory over his enemies. By all which things he stirs us up and animates us to faith in God, and commends unto us the power and grace of God; that he is able to raise us up from the dead; an example of which he sets before us, and proclaims it unto us as wrought in himself.

And this is shown also farther in his using gentle words, and such as tend wonderfully to lessen the terror of death. "I laid me down (saith he), and slept." He does not say, I died and was buried; for death and the tomb had lost both their name and their power. And now death is not death, but a sleep; and the tomb not a tomb, but a bed and resting place; which was the reason why the words of this prophecy were put somewhat obscurely and doubtfully, that it might by that means render death most lovely in our eyes (or rather most contemptible), as being that state from which, as from the sweet rest of sleep, an undoubted arising and awaking are promised. For who is not most sure of an awaking and arising, who lies down to rest in a sweet sleep (where death does not prevent)? This person, however, does not say that he died, but that he laid him down to sleep, and that therefore he awaked. And moreover, as sleep is useful and necessary for a better renewal of the powers of the body (as Ambrosius says in his hymn), and as sleep relieves the weary limbs, so is death also equally useful, and ordained for the arriving at a better life. And this is what David says in the following Psalm, "I will lay me down in peace, and take my rest, for thou, Lord, in a singular manner hast formed me in hope." Therefore, in considering death, we are not so much to consider death itself, as that most certain life and resurrection which are sure to those who are in Christ; that those words (John viii. 51) might be fulfilled, "If a man keep my saying, he shall never see death." But how is it that he shall never see it? Shall he not feel it? Shall he not die? No! he shall only see sleep, for, having the eyes of his faith fixed upon the resurrection, he so glides through death, that he does not even see death; for death, as I have said, is to him no death at all. And hence, there is that also of John xi. 25, "He that believeth in me, though he were dead, yet shall he live."

Verse 7.-For thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly." Hieronymus uses this metaphor of "cheek bones," and "teeth," to represent cutting words, detractions, calumnies, and other injuries of the same kind, by which the innocent are oppressed: according to that of Proverbs xxx. 14, "There is a generation whose teeth are as swords, and their jaw-teeth as knives, to devour the poor from off the earth, and the needy from among men." It was by these that Christ was devoured, when, before Pilate, he was condemned to the cross by the voices and accusations of his enemies. And hence it is that the apostle saith (Gal. v. 15), “But if ye bite and devour one another, take heed that ye be not consumed one of another."

Verse 8.-" Salvation is of the Lord, and thy blessing is upon thy people." A most beautiful conclusion this, and, as it were, the sum of all the feelings spoken of. The sense is, it is the Lord alone that saves and blesses: and even though the whole mass of all evils should be gathered together in one against a man, still, it is the Lord who saves: salvation and blessing are in his hands. What then shall I fear? What shall I not promise myself? When I know that no one can be destroyed, no one reviled, without the permission of God, even though all should rise up to curse and to destroy; and that no one of them can be blessed and saved without the permission of God, how much soever they may bless and strive to save themselves. And as Gregory Nazianzen says, "Where God gives, envy can avail nothing; and where God does not give, labour can avail nothing." And in the same way also Paul saith (Rom. viii. 31), "If God be for us, who can be against us?" And so, on the contrary, if God be against them, who can be for them? And why? Because “salvation is of the Lord," and not of them, nor of us, for "vain is the help of man."-Martin Luther.

HINTS TO THE VILLAGE PREACHER.

Verse 1.-" The saint telling his griefs to his God. (1) His right to do so. (2) The proper manner of telling them. (3) The fair results of such holy communications with the Lord.

When may we expect increased troubles? Why are they sent? What is our wisdom in reference to them?

Verse 2.-The lie against the saint and the libel upon his God.

Verse 3.-The threefold blessing which God affords to his suffering onesDefence, Honour, Joy. Show how all these may be enjoyed by faith, even in our worst estate.

Verse 4.-(1) In dangers we should pray. (2) God will graciously hear. (3) We should record his answers of grace. (4) We may strengthen ourselves for the future by remembering the deliverances of the past.

Verse 5.-(1)-Describe sweet sleeping. (2) Describe happy waking. (3) Show how both are to be enjoyed, "for the Lord sustained me."

Verse 6.-Faith surrounded by enemies and yet triumphant.

Verse 7.-(1) Describe the Lord's past dealing with his enemies; "thou hast." (2) Show that the Lord should be our constant resort, "O Lord," O my God." (3) Enlarge upon the fact that the Lord is to be stirred up: "Arise." (4) Urge believers to use the Lord's past victories as an argument with which to prevail

with him.

Verse 7 (last clause.)-Our enemies vanquished foes, toothless lions. Verse 8 (first clause).-Salvation of God from first to last. exposition.)

(See the

Verse 8 (last clause).-They were blessed in Christ, through Christ, and shall be blessed with Christ. The blessing rests upon their persons, comforts, trials, labours, families, etc. It flows from grace, is enjoyed by faith, and is insured by oath, etc.—James Smith's Portions, 1802—1862.

PSALM IV.

TITLE.-This Psalm is apparently intended to accompany the third, and make a pair with it. If the last may be entitled THE MORNING PSALM, this from its matter is equally deserving of the title of THE EVENING HYMN. May the choice words of the 8th verse be our sweet song of rest as we retire to our repose!

"Thus with my thoughts composed to peace,

I'll give mine eyes to sleep;

Thy hand in safety keeps my days,

And will my slumbers keep."

The Inspired title runs thus: "To the chief Musician on Neginoth, a Psalm of David." The chief musician was the master or director of the sacred music of the sanctuary. Concerning this person carefully read 1 Chron. vi. 31, 32; xv. 16— 22; xxv. 1, 7. In these passages will be found much that is interesting to the lover of sacred song, and very much that will throw a light upon the mode of praising God in the temple. Some of the titles of the Psalms are, we doubt not, derived from the names of certain renowned singers, who composed the music to which they were

set.

On Neginoth, that is, on stringed instruments, or hand instruments, which were played on with the hand alone, as harps and cymbals. The joy of the Jewish church was so great that they needed music to set forth the delightful feelings of their souls, our holy mirth is none the less overflowing because we prefer to express it in a more spiritual manner, as becometh a more spiritual dispensation. In allusion to these instruments to be played on with the hand, Nazianzen says, " Lord I am an instrument for thee to touch." Let us lay ourselves open to the Spirits' touch, so shall we make melody. May we be full of faith and love, and we shall be living instruments of music.

Harker says "The Septuagint read the word which we have rendered in our translation chief musician Lamenetz, instead of Lamenetzoth, the meaning of which is unto the end." From whence the Greek and Latin fathers imagined, that all psalms which bear this inscription refer to the Messiah the great end. If so, this Psalm is addressed to Christ; and well it may, for it is all of Christ, and spoken by Christ, and hath respect only to his people as being one with Christ. The Lord the Spirit give the reader to see this, and he will find it most blessed.

DIVISION. In the first verse David pleads with God for help. In the second he expostulates with his enemies, and continues to address them to the end of verse 5. Then from verse 6 to the close he delightfully contrasts his own satisfaction and safety with the disquietude of the ungodly in their best estate. The Psalm was most probably written upon the same occasion as the preceding, and is another choice flower from the garden of affliction. Happy is it for us that David was tried, or probably we should never have heard these sweet sonnets of faith.

HE

EXPOSITION.

EAR me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer.

This is another instance of David's common habit of pleading past mercies as a ground for present favour. Here he reviews his Ebenezers and takes confort from them. It is not to be imagined that he who has helped us in six troubles will leave us in the seventh. God does nothing by halves, and he will never cease to help us until we cease to need. The manna shall fall every morning until we cross the Jordan.

Observe, that David speaks first to God and then to men. Surely we should all speak the more boldly to men if we had more constant converse with God. He who dares to face his Maker will not tremble before the sons of men.

The name by which the Lord is here addressed, "God of my righteousness," deserves notice, since it is not used in any other part of Scripture. It means,

Thou art the author, the witness, the maintainer, the judge, and the rewarder of my righteousness; to thee I appeal from the calumnies and harsh judgments of men. Herein is wisdom, let us imitate it and always take our suit, not to the petty courts of human opinion, but into the superior court, the King's Bench of

heaven.

"Thou hast enlarged me when I was in distress." A figure taken from an army enclosed in a defile, and hardly pressed by the surrounding enemy. God hath dashed down the rocks and given me room; he hath broken the barriers and set me in a large place. Or, we may understand it thus:-"God hath enlarged my heart with joy and comfort when I was like a man imprisoned by grief and sorrow." God is a never-failing comforter.

"Have mercy upon me." Though thou mayest justly permit my enemies to destroy me, on account of my many and great sins, yet I flee to thy mercy, and I beseech thee hear my prayer, and bring thy servant out of his troubles. The best of men need mercy as truly as the worst of men. All the deliverances of saints, as well as the pardons of sinners, are the free gifts of heavenly grace.

2 O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing? Selah.

In this second division of the Psalm, we are led from the closet of prayer into the field of conflict. Remark the undaunted courage of the man of God. He allows that his enemies are great men (for such is the import of the Hebrew words translated-sons of men), but still he believes them to be foolish men, and therefore chides them, as though they were but children. He tells them that they love vanity, and seek after leasing, that is, lying, empty fancies, vain conceits, wicked fabrications. He asks them how long they mean to make his honour a jest, and his fame a mockery? A little of such mirth is too much, why need they continue to indulge in it? Had they not been long enough upon the watch for his halting? Had not repeated disappointments convinced them that the Lord's anointed was not to be overcome by all their calumnies? Did they mean to jest their souls into hell, and go on with their laughter until swift vengeance should turn their merriment into howling? In the contemplation of their perverse continuance in their vain and lying pursuits, the Psalmist solemnly pauses and inserts a Selah. Surely we too may stop awhile, and meditate upon the deep-seated folly of the wicked, their continuance in evil, and their sure destruction; and we may learn to admire that grace which has made us to differ, and taught us to love truth, and seek after righteousness.

3 But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him.

"But know." Fools will not learn, and therefore they must again and again be told the same thing, especially when it is such a bitter truth which is to be taught them, viz:-the fact that the godly are the chosen of God, and are, by distinguishing grace, set apart and separated from among men. Election is a doctrine which unrenewed men cannot endure, but nevertheless, it is a glorious and well-attested truth, and one which should comfort the tempted believer. Election is the guarantee of complete salvation, and an argument for success at the throne of grace. He who chose us for himself will surely hear our prayers. The Lord's elect shall not be condemned, nor shall their cry be unheard. David was king by divine decree, and we are the Lord's people in the same manner; let us tell our enemies to their faces, that they fight against God and destiny, when they strive to overthrow our souls. O beloved, when you are on your knees, the fact of your being set apart as God's own peculiar treasure, should give you courage and inspire you with fervency and faith. "Shall not God avenge his own elect, which cry day and night unto him ?" Since he chose to love us he cannot but choose to hear us.

4 Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.