"The heavens are telling the glory of God."

Day unto day pours out a gushing stream of speech," &c. And then, too, shall we be better able to read that glorious law, that tells of Jehovah,-for we shall see better then than we do now how “perfect” it is, how “sure," never failing in threatening or promise, how "right," how really "eternal;" better than "gold ;" and what a future as well as present "reward" there is in keeping it! But why should we not even now reach far into the understanding of all this? His "Law," i. c. his revelation of his will ( teaching), is "perfect," or entire, wanting nothing; and so it can furnish the soul that needs to be "restored" with what suits its case. His "testimony," i.e.

his witness, (with a tacit reference to the Tabernacle of Witness), or declaration of what is really good and evil, sweet and bitter, is "sure,” worthy to be trusted as true, not being like the speculations and systems of philosophy; and so it is the very thing for the man who is easily misled, and who hitherto has had no decided principles, "the simple." His "statutes” (p) are always according to rectitude. These His special charges in special circumstances (such as that at Sinai, not to touch the mountain), are “right," being wisely accordant with circumstances; and so, instead of being grievous, they become the occasion of gladness. His commandment (), every single precept of the whole Moral Law (Rom. vii. 12), is "pure," clear, fair, (2 Song vi. 9, 10), and so is a heart-cheering object, and would impart to the man who kept it (who dipt his rod in this honey, 1 Sam. xiv. 27), cheerfulness and vigour of mind, arising from clearness of conscience and freedom from gnawing corruption. (“Enlighten the eyes," means invigorate; see Ezra ix. 8, &c.) His "fear" is the solemn impression made by God's perfections on the soul, as on Jacob at Bethel. Instruction in regard to this is in its nature "clean" ( Levit. xiii. 17), there is in it no defilement condemned by the law to be cast out, no pollution, and therefore nothing that requires removal, “ standing fast for ever." In a word, His "judgments,” i. e. His decisions as to our duty, and his modes of dealing or providential actings, following out his decisions, are all according

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to "truth," not capricious: firm principle guides them, "they are thoroughly righteous.”

There was once one in our world who used this Psalm, and Christ. was guided by it to gaze on the glory of God, in the heavens and in the law. Our Lord and Saviour loved his Father's works and word. Often did He sit on the high mountains of the land of Israel, or look abroad over its broad plains, and then turn upward to the blue canopy over all, to adore his Father. Often did He unrol "the volume of the Book," or sit listening to its words read in the synagogue. He saw evil on every side; his own holy soul was the only ark which this deluge had not overtaken; and, with this in full view, He might often pray, "keep me clear from secret faults,” (v. 12), as well as "from presumptuous sin," in a world where none are free from sin, and few care to know that they do sin; and thus shall I be found,

Upright and innocent from transgression that abounds.”*

We can easily imagine our Master thus using these two wit- The members. nesses to his Father's glory. Let us trace His steps; let us

turn our eye from vanity to the contemplation of the glory of God.

The two witnesses resemble and help each other. Hengs- The contents. tenberg remarks that the law is from the same source as the sun and firmament, and has, accordingly, many features of resemblance. In all probability, the special description of the sun going forth as a bridegroom and warrior (ver. 5), with all the images of cheerfulness and joy it is fitted to suggest, was designed to hint to us a counterpart in the firmament of the spiritual heavens, which are reflected in the law. Christ is the Sun, the Bridegroom, the Warrior, whose words ("line"+ ver. 4), and going forth shall yet be from one end of the world to

רֶב may be taken in the same sense of we find פשע רב The words מנֶה רֵב

Deut. iii. 19, or Proverbs xxviii. 20, ♫ 7, “ abounding in blessings." Is not this the sense of Psa. xxv. 11, §]]?

† "Line;" compass of their territory; (Isaiah xxiv. 17), (Hengstenberg). Paul seems to do no more than refer by way of allusion to this verse in Romans x. 18.

Then shall
But even if

the other, and nothing be hid from His heat. Romans x. 18 be more thoroughly accomplished. the two witnesses did not resemble each other, they do at least help each other, and point to the same object; and happy is the man who is led thereby to the glory of God. For verily there is a "GREAT REWARD" (ver. 11), both in the act of keeping His Revelation, and as the Lord's mark of approval for our having kept it; a present and a future "recompence of reward," such as Heb. x. 35 holds up before our view. Happy they who are found "upright and innocent" (ver. 13), because "found in Christ,” found “without spot and blameless" (2 Pet. iii. 14), even in those last days when iniquity abounds. O, Jehovah, accept this meditation, fulfil these prayers! Thou art

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My rock," never shifting from Thy promise;

"My Deliverer," from every evil work (ver. 14).

Thus sings this worshipper, perhaps at early dawn. But now the sun is up-gone forth on his fiery race; the altar's smoke is ascending-busy men are abroad, each pursuing his own calling, and he must join them. We seem to see him rise up from his place of calm contemplation, and return to his active duties for a season, quickened by what these two witnesses for God have presented to his soul, leaving us to ponder and apply,

The Righteous One's meditations on the twofold witness to Jehovah's glory

PSALM XX.

To the chief Musician, A Psalm of David.

I THE Lord hear thee in the day of trouble; the name of the God of Jacob defend thee.

2 Send thee help from the sanctuary, and strengthen thee out of Zion.

3 Remember all thy offerings, and accept thy burnt sacrifice. Selah.

4 Grant thee according to thine own heart, and fulfil all thy counsel.

5 We will rejoice in thy salvation, and in the name of our God we will set up our banners:

The Lord fulfil all thy petitions.

6 Now know I that the Lord saveth his anointed;

He will hear him from his holy heaven with the saving strength of his right hand.

Some trust in chariots, and some in horses:

But we will remember the name of the Lord our God.

8 They are brought down and fallen: but we are risen, and stand upright. 9 Save, Lord: let the king hear us when we call.

WHAT typical occurrence, or what event in Israel's history, The drapery may have given the groundwork of this Psalm? Luther calls it

a battle-cry;" while others have imagined it appropriate to such an occasion as that of the high priest going in to the Holiest on the Day of Atonement, and reappearing to the joy of all who waited without in anxious prayer. We think the truth may be reached by finding some scene that may combine the "battle-cry" and the priestly function, such as was once presented in Numbers xxxi. 1-6, when the zealous priest Phinehas was sent forth at the head of the armies of Israel to battle. David may have been led to recal some such scene, as

he sang.

Full of zeal for his God, Phinehas, in his priestly attire, and with priestly solemnity,--with "Holiness to the Lord" on his mitre,-prepares for the conflict with Jehovah's and Israel's most subtle foes. We may suppose him at the altar ere he goes, presenting his offerings (ver. 3), and supplicating the Holy One of Israel (ver. 4), amid a vast assemblage of the camp, small and great, all sympathizing in his enterprise. This done, he takes the holy instruments and the silver trumpets in his hand, and sets forth. There is now an interval of suspense,—but soon tidings of victory come, and the priestly leader reappears, crowned with victory, leading captivity captive. The confidence expressed in ver. 5 is not vain, for victory, or "salvation," has been given.

of the Psalm,

membera

Perhaps there were times when David was in such circum- Christ's stance as these, and there are still times when any member of the Church may be, in some sense, so situated; while "all weep" with the one member that weeps, and then "all rejoice" in the joy of the one. But still the chief reference is to David's Son, our Lord. He is the Leader and the Priest, the true Christ Phinehas, going out against Midian. It is "the Anointed" (ver. 5) that is principally the theme.

This Psalm is the prayer which the Church might be sup- The contents.

posed. offering up, had all the redeemed stood by the cross, or in Gethsemane, in full consciousness of what was doing there. Messiah, in reading these words, would know that He had elsewhere the sympathy he longed for, when he said to the three disciples, "Tarry ye here, and watch with me," (Matt. xxvi. 38). It is thus a pleasant song of the sacred singer of Israel, to set forth the feelings of the redeemed in their Head, whether in his sufferings or in the glory that was to follow. In ver. 1-4, they pray :

"Jehovah hear thee in the day of trouble,

"The name of (i. e., Ile who manifests himself by deeds to be) the God of Jacob defend thee.

"Send thee help from the sanctuary," where his well-pleasedness is seen. “And bless thee out of Zion,”-not from Sinai, but from the place of peaceful acceptance, Zion.

The solemn "Selah"-pause comes in when "sacrifice” has been spoken of, and then in verse 5, they exult at the success which has crowned his undertaking; and, observe, reader, they speak now of Him as one that makes petitions-" The Lord fulfil all thy petitions." Is not this recognising Him as now specially employed in interceding? applying His finished work by pleading it for us? It may, at the same time, remind us of that other request, which the Intercessor is yet to make, and to make which, speedily, the Church is often urging him, verse 15, "Ask of me, and I will give thee the heathen for thine inheritance."-(Psa. ii. 8.) In ver. 6-8, they exult again, "knowing whom they have believed" (2 Tim. i. 12), both as to what the Father has done for Him, and what the Father will do. They reject all grounds of hope not found in King Messiah; express their souls' desire for complete deliverance, when He shall appear at last, and answer, by complete salvation (Heb. ix. 28), the continual cry of His Church, "Come! Lord Jesus!" Verse 9 teaches us to expect both present and future victories, by the arm of our King; and in hope of these further exploits, we look often upward to the right hand of the Father, and cry, "Hosanna !”—

"Save, Lord !" or, Give victory,

"Let the King (who sitteth there) hear us when we call.”