days, when he knew not the day of his second coming, and when he stood on the shore and adored the awful depth of his Father's counsels. The expression, "Laidst thy hand over me" (y), denotes a kind, friendly act; not the act of one in anger, as when Tự is used, in such passages as Exod. xxiv. 11. The Psalmist is rejoicing in the shadow of this Omniscient One.

In ver. 7-12, there is adoration of Jehovah's omnipresence. If I had cause to flee from thee, whither could I go? And let us note that ver. 10 expresses the gracious leading of a father and friend-" Thy hand would lead me," like ver. 5; while ver. 11 is more expressive of favour still—

“If I should say, surely the darkness will crush me, ('')

Then night would be light about me."

Were I apprehensive of danger, some appalling evil ready to crush me (, as Job ix. 17, and as Gen. iii. 15) during the darkness, the Omnipresent One would haste to my help. Is there any reference to Satan's "hour and power of darkness" involved in this use of the first word applied to his assaults on the woman's Seed (1)?

In ver. 13-18, there is adoration of Jehovah as owner and Creator of men. "For thou (), and no other, possessest and hast the right to my most inmost parts;" and then he sings of the wonderful work of the heavenly Father, forming the human frame, closing with that exclamation of amazed delight

"How precious are thy thoughts to me, O God!"

In this there is a resemblance to Ps. xl. 5. Christ identifying himself with his own, and wondering at his Father's thoughts "to usward." There, however, it is chiefly his thoughts, or plans, about our redemption, while here it is more specially about our creation. Unless, indeed, we suppose that the glowing description of ver. 14, 15, 16, may refer, not to creation only, but also to the forming anew of the body after it has lain in the dust, when it is to arise in honour, in glory, in power, the very likeness of Christ's perfect human form.

In ver. 19, 20, there is presented to us the omniscient and omnipresent Creator as Judge. Though at present he bears long with the ungodly, he hates their sin, and will destroy the sinner. In this he glances at the great day when the Judge shall say, Depart."

In ver. 21, 22, there is a protestation on the part of the Psalmist, against all who are foes to Jehovah, whom he has thus held up to our adoration. It reminds us of John xxi. 17.

In ver. 23, 24, there is a prayer that this omniscient and omnipresent Creator would keep his worshipper for ever on this side. Some render "wicked way" (ver. 24), the way of an idol (so Gesenius); but Hengstenberg seems right in rendering it, "the way of pain;" that leads to pain or trouble; the contrast of the "everlasting way," [the "ancient paths" of Jeremiah vi. 16], where a man finds rest to his soul. This is the way that ushers a man into the kingdom, into the bliss of the

ages to come.

It reminds us of Isaiah xxxv. 8, the holy way in which

those walk who enjoy the bliss of the Restored Paradise.

It

Thus we see that this psalm is one of joy and happy confidence in God, abounding in views that enlarge the heart and strengthen it. expresses the worshipper's

Satisfaction in the all-knowing, ever-present Creator and Judge.

PSALM CXL.

Another psalm of David, to be sung by all saints, even as it was used by their Head, David's son. In it we have (ver. 1-3) the picture of the wicked, with a "Selah," that bids us pause over its dark colours. Then we have (ver. 4, 5) a view of the snares spread by the wicked, with another "Selah " pause. Thereafter, we see a soul in the attitude of faith (ver. 6-8.) When they are laying their snares, calm as Elisha beholding the Syrian host assembling (2 Kings vi. 15), the stayed soul sings

"I have said to the Lord, My God art thou;"

and then prays, putting a "Selah" at the close, that we may again pause and survey the scene.

In ver. 9-11 we have the certainty of the wicked's overthrow spoken of as a thing to be realised as a matter of course. It is a glance at the great day of the Lord, when he destroys the Man of Sin, and all such foes.

"Coals of fire shall be thrown upon them;

He will precipitate them into raging gulfs (inp);

They shall rise no more."

And then we have (ver. 12, 13) the calm assurance of blessing to the righteous, introduced by an expression that sends our thoughts away to Job's memorable utterance of his hope that the Redeemer would appear on the earth at the latter day (xix. 25.) "I know," says the Psalmist

"I know that Jehovah will execute

The judgment of the poor, the right of the needy."

And the issue shall be this, the righteous shall praise his name, and dwell before his face for ever. They shall inherit the promised kingdom, entering in with songs, and continuing their songs for ever. Such is this song of the sweet singer of Israel, under the inspiration of the Holy Ghost, setting forth

The righteous, amid surrounding snares, confidently expecting the ruin of the ungodly, and their own reward.

A psalm of

PSALM CXLI.

David, for the Church's Head and the Church's members in every age. For may the members not cry, and might not the Head cry, with as much urgency as ver. 1, 2, hastening an answer, like Daniel at the hour of the evening sacrifice (ix. 19-21)? And should not prayer and alms-giving go together, now as of old? as in the days of Cornelius (Acts x. 3); and as here, the “ prayer and the lifting up of hands," i. e., whatever our hands bring to God, by way of offering or service.

In all ages, help against temptation has been needed, as in ver. 3–5. Surely we need still to pray in this self-indulging age, as ver. 4, Let me not be ensnared by their prosperity,

"Let me not eat of their dainties."

Nay, rather, instead of this self-indulgence,

"Let the righteous smite, it is mercy;

My head refuses not the oil for the head."

This oil for the head is better to me than all that these guests find at their festive board. Yes, and if tempted to avenge myself (Matt. xxv. 51), I will pray instead. The force of the clause my be thus given"For still while it continues, my prayer shall ascend against their evil” (Hengst.). The Church has in every age needed the help of hope, when her persecutors were strong; and this we have in ver. 6, 7

"Their judges are overthrown in (precipitated on) the sides of the rock" (2 Chron. xxv. 12);

they who were leaders of the oppressing crew are fallen! crushed! dashed in pieces by the mighty hand of the Judge of all! And though now they refuse to listen to warning, yet it is their interest so to do; therefore, "Let them hear my words;" for there is no terror in them, no bitterness if listened to now (comp. Ps. ii. 12); "they are sweet."

The Church never doubts, and never in any age has doubted, that soon shall come her final escape from all snares; and this we have in the closing verses, ver. 8-10. They remind us much of Paul's words in 2 Tim. iv. 18-" And the Lord shall preserve me from every evil work, and will preserve me to his heavenly kingdom." Like Jehoshaphat in 2 Chron. xix. 12, the Church fixes her eye on the Lord (ver. 8) whatever be her case, imitating her Lord in the days of his flesh, when he, too, used this,psalm, most emphatically praying, "Leave not my soul bare" (-), when about to pour out his soul (Isa. liii. 12). It is interesting to notice that the last words of the psalm are literally,

"Until that I pass over."

Go on overthrowing them till they are annihilated; go on destroying

them till thy people are safely in the kingdom-“passed over into Canaan, as when the ark stood keeping back Jordan's waters for them; or as when Israel passed the Red Sea and entered on the conquest of the land, for the expression is the same as occurs in Exod. xv. 16. Augustine was wrong in thinking the reference was to the Passover; for that is expressed by a peculiar term, whereas this is the usual ay. But he has been followed by others, e.g., one who paraphrases the clause thus

"And let my saints escape with me;

My blood their passover shall be."

But the allusion is to the passing into Canaan, and so reminds more directly of the glory. Christ and his host of ransomed ones march in triumph into possession of the kingdom, while his and their enemies are falling on every side, like snow falling on fire. The whole psalm is A prayer of the Head and his members to be kept from every evil work and preserved to the kingdom,

ISAIAH viii. 1, 3.

Maher-shalal-hash-baz.

It is difficult to translate this name succinctly; but it may be done thus, "Haste-prey-speed-spoil." There is a sort of intended alliteration in part of the name "hash-baz; for the Jews were fond of alliteration.

We find "Gog and Magog" always mentioned together. The simi larity of sound helping the memory, the Jews seem to have employed this method in their catalogues of names. We subjoin some examples.

We have heard "Uz and Buz" noticed in this connexion (Genesis xxii. 21), but in Hebrew the assimilated sound disappears, for the letters are y," Utz," and H, Buz."

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The signification of some of these alliterated names is interesting, shewing more reasons than one for their juxtaposition. Thus, Medan is "judgment," and Midian is "strife "-the one suggesting the other, judgment to counteract strife. So, Shuppim means attacked," and

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Huppim means "protected," the one the correlative of the other. Peresh signifies "spreading," and Sheresh, a "root." Thus, also, Zur is a "rock," and Hur is a "prince," names alike befitting nobles of Midian. Zipha means a loan," and Ziph means "borrowed."

EZEKIEL XVi. 53.

Sodom restored.

This has been often misunderstood, and has seemed a hard saying, even to those who take the literal view of the prophecies. "When I shall bring again the captivity of Sodom." But we think the passage is very clear. It runs thus:-The Lord speaks to Jerusalem and Judah, pronouncing their doom, in these terms (ver. 52), “Bear thy shame”that is, undergo a long period of desolation and reproach, the shame of centuries of ruin and degradation. Then, when thou hast borne this thy shame, I mean to return in mercy, but so to return as to prevent thee boasting. It shall be thus, "I shall bring back ("♫!) the captivity of these, namely, the captivity of Sodom and her daughters, and of Samaria and her daughters, and the captivity of thyself, in the midst of them."

The passage foretells a restoration of Samaria, as is elsewhere done; but it also foretells a restoration of Sodom. Now, this is what is spoken of in Ezekiel xlvii., the healing of the waters of the Dead Sea. The Lord will yet remove from the site of Sodom those tokens of heavy curse that have rested on it for ages, healing the salt sea, and restoring fertility to the plains of Sodom. He will do this at the time when he restores Samaria and Judah, lifting from them the blight and curse of wrath.

Thus, Sodom is put on a level with Samaria and Judah when mercy is distributed in sovereign grace. All three were shut up in unbelief, and the curse poured on all three; and now, in the latter days, mercy shall revisit these ancient spots, on which the burning thunderbolts fell. All the land shall present the aspect of a field that the Lord has blessed. It is to the locality, not the inhabitants, that reference is made.

ACTS X. 42.

"Judge of quick and dead.”

Is it not because the apostles ever kept in mind the uncertainty of Christ's coming, that they spoke of “the quick?” As if they had said, "Judge of the dead, but of those then alive too, such as ourselves, should he come now." The expression helped to impress the possible near

ness of the Day.