dwellers on the earth, see ye when He lifteth up an ensign on the mountains; and when He bloweth a trumpet, hear ye:" and this in connexion with "the present to be brought unto the Lord of Hosts of a people scattered and peeled," &c., "to the place of the name of the Lord of Hosts, the mount Zion" (ver. 7). On “displayed because of the truth," a Jewish commentator says—“ Because of Thy truth which Thou hast spoken, in order to bring back Thy people to their land in peace" (Kimchi): and, doubtless, even though we should take "the truth" here in a wider sense, for the revelation of redemption or the Gospel, still, a special reference must be admitted to "the mercy and truth toward the house of Israel," embraced in that revelation, and which God pledges Himself one day to "remember" (see Ps. xcviii. 3; and the prophetic song of Zacharias, St. Luke, i. 72-75).

II. In the second part, ver. 5-8, there is a change of person: but that Israel, and not David (except as he personates his people), is still the speaker, is evident from the use of the plural throughout the former part, and its being resumed again, ver. 10-12 (Hengst.).

Ver. 5 is a prayer for deliverance, the plea of which is, that Israel is "the beloved" of the Lord (the word is plural): a designation of Benjamin specially in Moses' blessing of the tribes, Deut. xxxiii. 12; but to him only emphatically, not to the exclusion of the whole people, who, as St. Paul says, "are beloved for the fathers' sakes." The answer to which immediately follows"God hath spoken in His holiness:" i. e. " in His sanctuary," as some read, by an oracular voice; but rather "as the Holy One," whose holiness is the security for the fulfilment of His promises, which, accordingly, is triumphantly anticipated in the following verses, first in the occupation of the land of Israel:-"I will rejoice, I will divide Shechem, and mete out the valley of Succoth," &c. On which the same expositor observes-"Several places, objects, and tribes are named, which together make up a description of the whole land, in all its extent. First, with this view, we have Shechem' named on one side Jordan, and Succoth' on the other: a representation of the two great divisions of the land made in manifest reference to Gen. xxxiii. 17, 18, where

Jacob, on returning from Mesopotamia, first settles at Succoth,' where he built an house,' and afterwards goes on to 'Shechem,' where 'he erected an altar:' in which action the Psalmist sees a type and pledge of the occupancy of the land by his posterity, an assurance that they would possess it on both sides of the Jordan." Verse 7 adds that this occupancy is in consequence of the whole belonging to Israel, in virtue of the Divine word:-"Gilead is mine, and Manasseh is mine"-another designation of the same two great divisions; "Gilead" the same side of Jordan as "Succoth," and "Manasseh" with "Shechem" on the other. "Ephraim also is the strength of my head;" compare Gen. xlviii. 19, and Deut. xxxiii. 17, where mentioned as a particularly rich and powerful tribe, which afterwards represented the kingdom of Israel. "Judah is my lawgiver"-alluding to the notable prophecy, Gen. xlix. 10, "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come:" in that tribe was the seat of the kingdom of those who were Messiah's types; so that these two tribes represent the whole nation. After which follows the subjugation of the surrounding nations hostile to Israel, as already observed: which are stated in geographical order, beginning at the east, and thence along the south to the west. All this had its foreshadowing in David's victories see as to Moab, 2 Sam. viii. 2; as to Philistia, ib., ver. 1; and Edom, ver. 14: but here is the reality in greater triumphs, giving a more secure and lasting possession. These are, however, here only anticipated in faith; and therefore, in

III. The third and concluding part (ver. 9-12), the supplication of the people, is renewed, that God, who had for a time "cast them off," would again interpose in their behalf, and verify the anticipation:-"Who will bring me into the strong city? who will lead me into Edom? Wilt not Thou, O God, which hadst cast us off?" &c. Here Edom is singled out as the most formidable foe, and Idumea as the stronghold of the enemy: and though there is much which we must look to the event to clear up, yet here again we have the confirmation of a future refe

rence of the Psalm in another prophecy of Isaiah, ch. lxiii. 1,— "Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in His apparel, travelling in the greatness of His strength? I that speak in righteousness, mighty to save," &c. Where the Messiah, returning in "the day of His vengeance" from the slaughter of His people's enemies, whose blood is represented as "staining His raiment," is described as coming "from Edom" and the region of Idumea, where is laid the scene of His treading of the winepress (see ver. 2-6):--the same imagery employed in the last verse of the Psalm,—“Through God we shall do valiantly; for HE it is that shall tread down our enemies." With which key we may interpret the second part of the Psalm as the language of the Messiah, "expecting till His enemies be made His footstool," and therefore indited in the singular number.

PSALM LXI.

To the Chief-Musician upon Neginah.* A Psalm of David.

1 HEAR my cry, O God;

Attend unto my prayer.

2 From the end of the earth will I cry unto thee,

When my heart is overwhelmed':

Lead me to the Rock that is higher than I.

* For ?, many MSS. and the Versions generally read ir, as in titles of Ps. iv. and vi., which see: (Rogers). Kimchi retains the present reading, and says the construct state is here put for the absolute: and so Phillips, who instances n, Isa. xiv. 6; and , xxxiii. 6. Hengstenberg, however, considers it in construction with and renders," On David's instrumental-music,” comparing Hab. iii. 19-"To the chiefsinger on my stringed-instruments:" at the same time that the authorship of David is, as usual, intended.

VER. 2 (3).—1 Overwhelmed,, lit. To cover over, as Ps. lxv. 13 (14); lxxiii. 6; thence, To be overwhelmed, as here and Ps. cii., title, especially in Hith

pahel, as Ps. lxxvii. 3 (4); cvii. 5, &c.. and generally, To languish, be feeble, as Gen. xxx. 42.

2 (That) is higher, D, Fut. Kal. with

3 For thou hast been a shelter for me,

And a strong tower from the enemy.

4 I will abide in thy tabernacle for ever;

I will trust in the covert of thy wings. Selah.

5 For thou, O God, hast heard my vows:

Thou hast given me the heritage of those that fear thy name.

6 Thou wilt prolong the king's life; And his years as many generations.

7 He shall abide before God for ever:

O prepare3 mercy and truth, which may preserve him.

8 So will I sing praise unto thy name for ever, That I may daily perform my vows.

the relative understood, as rendered. So Ps. lix. 13, 18, &c.

VER. 7 (8). Prepare-rather, ap

point,, imperat. Pihel, apocopated for 2, as D for O, be still, Amos, vi. 10; a for, reveal, Ps. cxix. 18.

EXPOSITION.

That David is the speaker here, and in the character of king, is evident from ver. 6,-" Thou wilt prolong the king's life".. and as he is at the time an exile from Jerusalem-(see ver. 2, "From the end of the earth will I cry unto Thee")—it is reasonably conjectured to have been composed during the rebellion of Absalom, when David was beyond Jordan, and to be of the same date as Ps. xlii., where compare ver. 6. It consists of two parts, indicated by "Selah :" the first containing a Prayer; and the second, its Answer.

I. The Prayer, verses 1-4, is an unburdening of the heart, "overwhelmed" with grief, to Him who lifteth up those who are cast down, raising them from the lowest depth, as it were, and setting them on a high rock, the emblem of security and peace

"Lead me to the Rock that is higher than I," higher than that I could ascend it unless set there by Thee. So before, Ps. xl. 2,

"He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a Rock, and established my goings." The plea of which prayer is, as usual, his experience of past help and mercy: ver. 3, "For Thou hast been a shelter for me, and a strong tower from the enemy :" to which is added (as is also usual in these prayers) the expression of hope,—" I will abide in Thy tabernacle for ever: I will trust (or shelter) in the covert of Thy wings," where there seems to be an allusion to the Temple, and the cherubim, in its inmost sanctuary, overshadowing the mercyseat, where he longs again to worship. Indeed, "so sure is he of his restoration to this privilege, that he proceeds, as it were, to take possession of it, without any regard to the misery of his present condition, by which he is effectually excluded from the enjoyment of it." Such is ever the acting of faith in conjunction with prayer.

II. The second part (ver. 5 to end) is, however, an advance even upon this strong hope: for it expresses a confidence in the answer of this prayer, and more, is, in fact, the answer anticipated: grounded-not only on past mercies, but-on the promise of God," that sure word of prophecy which guaranteed to him eternal dominion, against which Rock all the waves of rebellion must dash in vain :"-" For Thou, O God, hast heard my vows" (the past put for the future); "Thou hast given me the heritage of those that fear Thy name. Thou wilt prolong the king's life; and his years as many generations." Here there is a reference to certain "vows" accompanying prayer on a former occasion, and to a promise then received in answer: which occasion, there cannot be a doubt, is that recorded in 2 Sam. vii., where, in testimony of the Lord's approval of David's purpose to build Him an house, the prophet Nathan is commissioned to say to him," Also the Lord telleth thee that He will make thee an house. . . . And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever" a promise to be fulfilled in Christ, as Son of David, ac