the midst of the tears and the woes of life, and the unrest and disquiet of the world; aye, and amid the turmoil of a deeper spiritual conflict. Oh, I want rest! Well, the Lord is my Shepherd, I shall not want for this. He will lead me on, He will make me with His own hand to lie down in the pastures of tender grass, and beside the waters which are quietness and assurance for ever; I shall know what it is to linger beside the river of peace, the brook by the way, the streams whereof maketh glad the city of God; truly, I shall not want.

Then in the 3rd verse, 'He restoreth my soul:' He revives it, He gives it new life and vigour. I do not want to be an idler in my Master's vineyard; I do not want to dream my life away. Well, He will come and revive our souls. He will give the needed incitement to persevere, so that everything will be quickened and enlightened, so that the believer will not simply rest beside the waters of quietness, but he will walk in the ways of the Lord. He will run, and not be weary; he will walk, and not faint. He will lead him in the paths of righteousness for His Name's sake.

Then, further, see the blessed protection in the following verse: Also when I shall walk' (for that is the correct translation) through the valley of the shadow of death, I will fear no evil: for Thou art with me.' Some have said that this points to our whole pilgrim's way through this world, which is compared to the valley of the shadow of death, but it seems to me that the words will not bear this interpretation. It is simply, I believe, Death of which the Psalmist speaks. And the way in which the passage is expressed is doubly interesting, if we note it carefully. It is called the 'shadow of death.' Now, I have heard it said that this shadow of death may be compared to a doorway, an open door, a deep shadow from it, and a glorious light streaming through it from the other side. A beautiful idea, but

It is the death

not applicable I would say in this case. shade which is here spoken of; utter darkness, even darkness that may be felt. It is no shadow, it is a real substantial thing this death shade through which the believer has to pass. Also, when I walk through this death shade, I will fear no evil.' Why? because it is only a shadow? Nay, but because Thou art with me!' It is not a whit less the death shade, but I am not alone. 'THOU art with me, therefore I will fear no evil.' Oh, servant of God, well done. What was your joy and triumph is also mine. I will fear no evil. I can face even that death shade without fear, for He is with me, 'THOU art with me.' Oh, if there be any child of God, who from time to time may feel a horror and shrinking from the death shade which lies before us all, remember those words, 'Thou art.' Get into that, under that Shadow, and then go on, hand in hand, with Him on your journey; and it needs no prophet to tell, that when the death shade does come, you will go through it singing, for Thou art with me.

Thy rod and Thy staff they comfort me.' The old idea of the shepherd and his flock coming in again at the close.

See what a blessed consolation follows in the 5th verse: 'Thou wilt prepare a table before me in the presence of mine enemies; Thou hast anointed my head with oil; my cup is running over.' In each clause the tense varies, you observe. The reference is to the provision which Christ makes for His own loved ones, giving them day by day their daily bread, both as regards things spiritual and temporal; for every day a fresh provision made, and daily strength for daily need. In the presence of mine enemies.' Yes, it has been so. Men and women have been torn from their homes, and cast into prison; and the blessed Book, which they prized above life itself, has been taken from them; but

still in the presence of their enemies the promise did not fail, for the words of the Book were engraven on their heart, and the table was prepared even there. 'Thou anointedst my head with oil,' the oil of joy and gladness, and my cup runneth over!'

'Surely,' or only, 'goodness and mercy shall follow me all the days of my life.' Only goodness and mercy Oh, that we could get to see that! Our trials are all chosen for us in wisdom and love; they are needed, every one. Oh, if we could but realise that! Only goodness and mercy, whatever outward aspect they may wear; even when tempted to say, 'All things are against Nay, it is goodness and mercy. I shall find it so ; I know it, I feel it.

In

'I will dwell in the house of the Lord for ever.' the household of the Father, the bright and blessed home; the fold of the flock. David has gone up thither now. He has reached his home; he has gone to Him. Oh, let us take that guidance, that Shepherd, that Friend for our own, and then the doors of the glorious home will open wide at length to let us in, and the glad word of welcome shall fall upon our ears, 'Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.'

Nay, it is even more than that; it is to each of us, Enter thou into the joy of thy Lord.' Oh, may it be, as the golden gates are opened to receive us, and the gleaming light of heaven streams out through those glittering portals, that those words shall fall upon our ears, and we shall dwell with Him in the glorious company of the redeemed, in the house of the Lord for ever.

What fulness of joy, what peace, what comfort, what happiness is pictured in these few verses! Rest, green pastures, where we may lie down; quiet flowing rivers ; provision by the way; a table spread before us; restoring, guiding, quickening, strengthening grace, leading

us on in the paths of righteousness; comfort even in the dark valley; goodness and mercy all the way, all the days of life. And then home at last, the home of my God; that blessed home where I shall abide and go no more out for ever!

PSALM XXIV.

THE KING OF GLORY.

THIS Psalm admits of a threefold division; the first is contained in verses 1 and 2; the second continues from the 3rd to the 6th verse, and the last from the 7th to the end. It will be interesting to mark at the proper place the connection between these divisions. At present I wish to confine my observations to one of these divisions only, and that the last.

There can be no doubt, I think, that the chief thought in the mind of the Psalmist, when led by the Spirit to utter these words, must have been of the time when David carried up the ark of the Lord from the house of Obededom unto Zion. The primary reference was doubtless to that historic event, but, at the same time, the whole language and bearing of the Psalm leads our thoughts on to the grand truths of which this was but the mere shadow. First, the exhortation, Lift up your heads, O ye gates!' and the question, Who is the King of Glory?'

It has been by some, indeed by many, supposed that the allusion here is to our Lord's Ascension; to that time when, having blessed His disciples for the last time on earth, He was parted from them, and a cloud received Him out of their sight. Now it seems to me that it points in an altogether different direction. You observe, when David brought up the ark of the Lord, it was from the house of Obededom unto Zion, and it seems to me that this cry in the 7th verse, Lift up your heads, O ye gates,' is a call to the heavens and earth to make way, to open wide their portals, for the mighty King, who is coming to dwell among His people, of whom it is said, 'Unto you is born this day in the