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pear to be long deferred: even as was the fulfilment of the promise to Abraham. The Lord, to keep his promise in remembrance, hath not been backward in giving tokens of his will and power to deliver: and so it is said, "I will make mention of Rahab and Babylon to them that know me." He will bring to their remembrance the release from Egyptian bondage. When he cut Rahab in pieces, and led them through the Red Sea, in which the Egyptians were drowned; and, turning from Egypt, which was towards the south of the land, he will point to Babylon, which was more in the northern direction, and speak of the release of the Jews from their seventy years' captivity there, a pledge of the restoration of all Israel. Such a deliverance is he yet to accomplish, from under the feet of that image of which Babylon was the head, as that even the deliverance from Egypt shall thereby be completely eclipsed. And he will call Philistia and Tyre, who had early taken possession of the sea coast of Israel's inheritance-He will call them, with Ethiopia, who also hath encroached upon their inheritance from the other side, to look to the birthplace of Him, who, although esteemed as a worm, and no man, one that might be crushed with impunity, was yet the rightful Heir of that inheritance upon which they had encroached,-the Saviour of the people whom Egypt and Babylon had enslaved. Behold, Bethlehem, though little among the thousands of Judah, "this was born there." But the birth of the Saviour of Israel was two-fold: and it is in reference to his birth from the grave, when raised in resurrection life and glory, that the Father said, as in the second Psalm, "This day have I begotten thee." And it is by his resurrection from the dead that we are begotten again unto a lively hope. That birth of the Husband of the outcast woman was at Zion; and accordingly it follows here, "And of Zion it shall be said, the man, even the Man, was born in her." So it may be rendered; and the word translated Man is the same which is

used, when, in Hosea, ch. ii. 16, it is said," And it shall come to pass in that day, that thou shalt call me Ishi "-my companion husband. He of whom Pilate said, "Behold the man," He who loved the church, and gave himself for it, He was born there, not indeed in humiliation into this mortal existence, as at Bethlehem, but in resurrection power and glory. He had given himself to sleep the sleep of death that his wife might have life in and from him. And that which was thus so richly begun in grace shall be consummated in glory: "The Highest himself shall establish her"shall build her up on that sure Foundation, so that she shall never be confounded any more. This Man shall be our peace. The merit of the work which He wrought, as coming in the flesh, will be reckoned to each of the people that shall be brought forth to enjoy the redemption of the purchased possession. And so it is said, "The Lord shall count, when he writeth up the people, This was born there." In the right of Him, the despised Jesus, who there was born, will possession be given of both the heavenly and the earthly inheritance.

The last verse of this Psalm appears not very clear in our translation. That proposed in Bate's Critica Hebræa appears to be much more ac· cording to the scope of the passage. It requires not forcing of the original words: "And the princes as dead men shall be, all that have oppressed thee;" or, in other words, all the princes that have been using oppres sion in the midst of thee shall be as dead men having no more power to oppress. The Lord alone shall be exalted in that day and Israel, yea, and the creature itself, shall exult in the glorious liberty of the sons of God. The proud oppressor shall be as the dust of the summer threshingfloor; they shall be swept away, and be no more found, whilst Zion shall be established for ever.

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Ps. lxxxviii. enters into sympathy with the lost children of Rachel, with the whole house of Israel, who were

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carried away into hopeless captivity by the Assyrians, and who are reported as saying, in their miserably broken condition, Ezek. xxxvii. 11, "Our bones are dried; our hope is lost; we are cut off for our parts," which three sentences express the substance of the three parts of this Psalm. "Our bones are dried," is paraphrased, v. 1-7: as when it is said, v. 3, 4, " For my soul is full of troubles, and my life draweth nigh unto the grave. I am counted with them that go down into the pit. I am as a man that hath no strength."

2. Our hope is lost," is the import of the second part of this Psalm, v. 8-10, "Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them. I am shut up-I cannot come forth. Mine eye mourneth by reason of affliction. Lord, I have called daily upon thee. I have stretched out my hands unto thee." And so hopeless was the prospect placed before them that thus was the cry of the true Israelite, whilst contemplating the promises made unto the fathers; but they saw no likelihood of their fulfilment. "Wilt thou shew wonders to the dead ? Shall the dead arise and praise thee?"

3. "We are cut off for our parts," is enlarged upon, v. 11-18. The loving kindness, the faithfulness, the wonders, the righteousness of the God of Israel are recognised; but there seemed to be an utter separation from their enjoyment and manifestation in the case of the outcasts of Israel; from whom the very name of Israel was taken: they being cast out into the midst of heathen darkness; given to the teeth of the destroyer, and laid, as it were, in the grave. And thus their plaint was unto the Lord: "Lord, why castest thou off my soul? Why hidest thou thy face from me? I am afflicted and ready to die from my youth up. I suffer thy terrors. I am distracted. Thy fierce wrath goeth over me. Thy terrors have cut me off:" The waters of the river, strong and many, even the king of

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Assyria, and all his glory, had been allowed to come up, and sweep them away. "They came round about me all the day like waters. They compassed me about together. Lover and friend hast thou put far from memine acquaintance into darkness."Thus lost were the children of promise: who yet have grown, as was predicted, into a multitude of nations; and now are they found in the place and circumstances predicted, in the midst of the third thousand years' since their being lost as Israel. As entering into sympathy with their case, as described in this Psalm, our Lord was laid in the grave until the third day. Nor will the King appear, to take possession of the kingdom, until they are raised up, and are prepared to enjoy it with him.

Ps. lxxxix. is divided into five portions: the first two of which, v. 1—37, speak of the glory of Christ and his kingdom; and the last three, v. 38-51, as clearly intimate the apparent failure of the promises made with regard to the seed of David. He will not take possession of his kingdom until the people of promise, as made one with him who was made one with them, are prepared to, enjoy it with him. The subject is briefly stated in the first four verses. May Israel, as one man, soon be heard to say, "I will sing of the mercies of the Lord for ever; with my mouth will I make known thy faithfulness to all generations." The laying of the Foundation, as before noticed, is the security that the building shall proceed, until it is crowned with the glory promised. Mercy shall be built up for ever; thy faithfulness shalt thou establish in the very heavens." The throne of David shall be established in strength. For the Son of David, the covenant is sure: "Thy seed will I establish for ever, and build up thy throne to all generations."

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wherein God hath shown himself to be the just God and the Saviour. True to his threatening against sin, even when it was laid upon his well-beloved Son, the spotless Lamb of God; and merciful in the pardon of the sinner trusting in that atoning sacrifice. There the righteousness of God is satisfied in behalf of him who was all unrighteousness; and who, as trusting in the Lord our righteousness, is given that peace which passeth understanding. And all this is before the resurrection of the saints, and the second advent of the Lord, from heaven. Then the truth of our God shall be abundantly verified in the fulfilment of the promises made to Abraham, Isaac, and Jacob, unto whom the land was promised; but who were not heretofore given to possess it. And then our King of righteousness will in power establish his kingdom; and the will of God shall be done on earth as it is in heaven; and righteousness shall look down, delighted to contemplate that earth in which the kingdom of darkness hath so long prevailed. Yes, "Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give The Good." The blessed abode shall be possessed by the children of the resurrection:, and moreover, "Our land shall yield her increase." But righteousness must first take place: That his law of love, of devotion to the will of our heavenly Father, and good-will unto man;-that the footsteps of the Prince of Peace, who went about doing good, may be universally followed, "Righteousness shall go before him, and shall set in the way of his steps."

Ps. lxxxvi. expresses the cry of the people of God, now made one, stripped of all self-righteousness, and strong in that trust, looking forward to the full extension of the kingdom over all the earth, and for present defence against that universal combination of the enemy, which shall have taken place when the Lord appears in the great deliverance. The cry of Israel shall be now unto the Lord: "Bow

down thine ear, O Lord, hear me; for I am poor and needy. Preserve my soul: for I am holy." The Holy One of God thus appears for his people, and the people may plead in the name of the Holy One of God. "O thou, my God, save thy servant that trusteth in thee. Be merciful unto me, O Lord, for I cry unto thee daily. Rejoice the soul of thy servant: for unto thee, O Lord, do I lift up my soul." There is thus, on the part of the worshipper, the claim of being poor, and unto such is the kingdom of heaven promised. There is also the claim of being devoted unto the Lord, through a sense of his goodness, and of simply trusting in him; that trust being expressed, not only by active service, but by continual prayer, with the soul lifted up to God alone; and then there is encouragement taken from the character of Him who is worshipped. "For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all that call upon thee." From these considerations the prayer proceeds, "Give ear, O Lord, unto my prayer; and attend to the voice of my supplications." Danger is threatened; but" In the day of my trouble I will call upon thee: for thou wilt answer me." The mind of Israel is exercised upon the power, and the marvellous works of Him who hath wrought wondrously with his people who hath delivered, and who will deliver.

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Among the gods there is none like unto thee, O Lord; neither are there any works like unto thy works." And then there is a looking forward to the great result which is so immediately to take place: "All nations whom thou hast made shall come and worship before thee, O Lord, and shall glorify thy name." He hath now made known to his people his NAME in power, and they rejoice that its power shall be felt universally. "For thou, Lord, art great, and doest wondrous things: thou art God alone." As the word and ways of God are contemplated, the need of still farther teaching is felt. The pride of knowledge, which in man is the pride of ignorance, is

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taken away; and the prayer continues: "Teach me thy way, O Lord; I will walk in thy truth; unite my heart to fear thy name." And Israel being given, as was promised, one heart, this is the use which shall now be made of that unity. "I will praise thee, O Lord my God, with all my heart I will glorify thy name for evermore. For great is thy mercy toward me; and thou hast delivered my soul from the lowest hell." He promised that he would bring Israel out of their graves; and now he hath done so, and manifested unto them his marvellous love, as in the gospel of his Son. And along with this He hath blessed them with wondrous power of making known to all nations what He hath done. But the nations are stirred up to enmity; and medi tate mischief for those who would do them good. They combine their efforts for the ruin again of the Lord's cause and people: and so the prayer proceeds as supplicating aid in this last grand conflict. "O God, the proud are risen against me; and the assemblies of violent men have sought after my soul; and have not set thee before them." From this view of evil men, there is a turning unto the Lord, and there is a view of the God of Israel as he shewed himself unto Moses, when he passed by proclaiming the NAME of the Lord, the fulness of the blessing expressed in which is now to be expected: "But thou, O Lord, art a God full of compassion and gracious, long-suffering, and plenteous in mercy and truth." Now is He longed for in the salvation promised: O turn unto me, and have mercy upon me. Give thy strength unto thy servant; and save the son of thine handmaid." Thus speaks Israel: for now he recognises his unity with Him who became a servant to raise up the tribes of Jacob, even with the Son of Mary, the handmaid of the Lord, who shall take unto him his great power and reign, sitting upon the throne of his father David. A sign of the promised good is asked, the sign of his coming: as when the Lord ascended up on high,

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Ps. lxxxvii. appears to contemplate Christ, Israel's foundation and chief corner-stone, as particularly connected with Judah, and as having a peculiar regard to the place of the throne of David. "His foundation," the same which the Lord hath laid in Zion for Israel to be built upon in his holy mountains, the only sure ground of her right to a repossession of the lost inheritance-"His Foundation in the holy mountains. The Lord," for He is not only man, but Jehovah, the Lord who ever liveth, that became, by his death for sin, the sure Foundation upon which his people's faith might rest-He, the Lord, notwithstanding all the murderous malice of the Jews

against him, "still loveth the gates of Zion more than all the dwellings of Jacob." He hath chosen it for his habitation, saying, "Here will I dwell; for I have desired it." It is to be the city of the great King. When he will come as the chief corner-stone, there to complete the great work of redemption, it is at Zion he will more especially manifest himself to the inhabitants of the earth. There will he fully overcome, and there will he establish his throne; and thither shall all the nations of the earth that remain go up, from year to year, to worship the King, the Lord of Hosts, and to keep the feast of tabernacles. Well may it be said of that city, the name of which shall be "The Lord is There," "Glorious things are spoken of thee, О city of God!" In order to this, the Lord must work a great and glorious restoration for Israel; the hope of which is not to be lost sight of, notwithstanding that it may ap

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pear to be long deferred: oven as was the fulfilment of the promise to Abraham. The Lord, to keep his promise in remembrance, hath not been backward in giving tokens of his will and power to deliver: and so it is said, "I will make mention of Rahab and Babylon to them that know me." He will bring to their remembrance the release from Egyptian bondage. When he cut Rahab in pieces, and led them through the Red Sea, in which the Egyptians were drowned; and, turning from Egypt, which was towards the south of the land, he will point to Babylon, which was more in the northern direction, and speak of the release of the Jews from their seventy years' captivity there, a pledge of the restoration of all Israel. Such a deliverance is he yet to accomplish, from under the feet of that image of which Babylon was the head, as that even the deliverance from Egypt shall thereby be completely eclipsed. And he will call Philistia and Tyre, who had early taken possession of the sea coast of Israel's inheritance—He will call them, with Ethiopia, who also hath encroached upon their inheritance from the other side, to look to the birthplace of Him, who, although esteemed as a worm, and no man, one that might be crushed with impunity, was yet the rightful Heir of that inheritance upon which they had encroached,—the Saviour of the people whom Egypt and Babylon had enslaved. Behold, Bethlehem, though little among the thousands of Judah, "this was born there." But the birth of the Saviour of Israel was two-fold: and it is in reference to his birth from the grave, when raised in resurrection life and glory, that the Father said, as in the second Psalm, "This day have I begotten thee." And it is by his resurrection from the dead that we are begotten again unto a lively hope. That birth of the Husband of the outcast woman was at Zion; and accordingly it follows here, "And of Zion it shall be said, the man, even the Man, was born in her." So it may be rendered; and the word translated Man is the same which is

used, when, in Hosea, ch. ii. 16, it is said, " And it shall come to pass in that day, that thou shalt call me Ishi "—my companion husband. He of whom Pilate said, "Behold the man," He who loved the church, and gave himself for it, He was born there, not indeed in humiliation into this mortal existence, as at Bethlehem, but in resurrection power and glory. He had given himself to sleep the sleep of death that his wife might have life in and from him. And that which was thus so richly begun in grace shall be consummated in glory: "The Highest himself shall establish her"shall build her up on that sure Foundation, so that she shall never he confounded any more. This Man shall be our peace. The merit of the work which He wrought, as coming in the flesh, will be reckoned to each of the people that shall be brought forth to enjoy the redemption of the purchased possession. And so it is said, "The Lord shall count, when he writeth up the people, This was born there." In the right of Him, the despised Jesus, who there was born, will possession be given of both the heavenly and the earthly inheritance.

The last verse of this Psalm appears not very clear in our translation. That proposed in Bate's Critica Hebræa appears to be much more ac cording to the scope of the passage. It requires not forcing of the original words: "And the princes as dead men shall be, all that have oppressed thee;" or, in other words, all the princes that have been using oppression in the midst of thee shall he as dead men having no more power to oppress. The Lord alone shall be exalted in that day and Israel, yea, and the creature itself, shall exult in the glorious liberty of the sons of God. The proud oppressor shall be as the dust of the summer threshingfloor; they shall be swept away, and be no more found, whilst Zion shall be established for ever.

Ps. Ixxxviii. enters into sympathy with the lost children of Rachel, with the whole house of Israel, who were