Pharaoh, see Gen. 41. 43; this shewing that horses were then used for purposes of draught. It was in his chariot that Joseph went out to meet his father, and to welcome him to Egypt. It was after sojourning in Egypt, that the aged Israel in his dying words made use of a figurative expression taken from the practice of riding horses. See Gen. 49. 17. And it was over the defeat of an Egyptian army, or rather on its entire destruction by God's miraculous interference, that Moses and the children of Israel sang praise to God, and said, "I will sing unto the Lord, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea." Exod. 15. 1.

Bearing these remarks in mind, we shall better understand the terms of the law already referred to, as binding on each Israelitish king: "he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the Lord hath said unto you, Ye shall henceforth return no more that way." One great object of the law was to prevent traffick with Egypt, to cut off communication with a people, from whom there was great risk lest the Israelites should learn the abominations of idolatry. And if we turn on to another chapter of the book of Deuteronomy, we shall have further light thrown on this law by the following exhortation: "When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them for the Lord thy God is with thee, which brought thee up out of the land of Egypt." Deut. 20. 1. Here then was a

:

constant exercise of faith, and of dependence upon God, that He was One who could save as readily by weak means as by strong. And here was a perpetual remembrance of that great miracle, which God had at the first wrought for his people Israel, in delivering them, defenceless as they were, from all the chariots and horsemen of the Egyptians.

And now we shall see the force of this topic, which David suggested, amongst others, in the psalm which he supplied for his people to use, as a supplication for their king's success. Indeed all the topics of the psalm are connected with this one; and all combine to impress on us this truth, that in order to be safe, our way is not to lean upon outward means of safety, but to trust in the support of God. If but He hear us, if his name defend us, if He send us help, and strengthen us, if He remember our offerings, and accept such poor sacrifice as we at the best can render unto Him, if He be disposed to grant our wishes, and to fulfil our mind; then, whatever strength of man or malice of the devil be opposed to us, we shall rejoice in his salvation, we shall have the happiness of knowing that He saves us. Our enemies will be discomfited, and we shall prosper. The Lord will vouchsafe to save us; and our King, our Lord and Saviour Jesus Christ, will hear us when we call.

David teacheth the people to praise in his behalf.

To the chief Musician, A Psalm of David.

be moved.

8 Thine hand shall find out all thine enemies: thy right hand shall find out those that hate thee. 9 Thou shalt make them as a fiery oven in the time of thine anger: the LORD shall swallow them up in his wrath, and the fire shall devour them.

10 Their fruit shalt thou destroy from the earth, and their seed from among the children of men.

11 For they intended evil against thee: they imagined a mischievous device, which they are not able to perform.

12 Therefore shalt thou make them turn their back, when thou shalt make ready thine arrows upon thy strings against the face of them.

13 Be thou exalted, LORD, in thine own strength: so will we sing and praise thy power.

LECTURE 852.

Of rejoicing in the salvation of the Lord.

There appears to be a close connexion between this psalm, and the psalm before it. The former one was fitted for the people to use, in praying for the success of David. The latter one is suitable for the expression of their thanks, on the occasion of his victory. Each is entitled, "A Psalm of David." And we may therefore see in both of them the anxiety of king David, to have an interest in the prayers and praises of his people. We may find in both a motive, an example, and encouragement, to ourselves, to practise the apostolic rule, that we should make supplications, prayers, intercessions, and giving of thanks, for all men, and especially for kings, and for all who are in authority. See 1 Tim. 2. 1, 2. Each is entitled "A Psalm of David." Whilst therefore we expect to find in both a reference to David's warfare and victory, we may expect also to find much that is more justly applicable to Him whom David calls his Lord, see Matt.

22. 43, to Him of whom David was undoubtedly a type, and of whom David's words in each of his inspired psalms, ought probably to be regarded as typical.

As to David's own history, considering that these psalms refer to his war with the children of Ammon, we may observe, that according to his prayer he obtained a complete victory. And it is particularly mentioned in the history, that " he took off their king's crown from off his head, the weight whereof was a talent of gold, with the precious stones, and it was set on David's head." 2 Sam. 12. 30. We find also, that in regard to length of life, he received this assurance from God by his prophet: "when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom for ever." 2 Sam. 7. 12, 13. So that David had to thank God for the gift of an everlasting kingdom to be realized in one of his descendants, and through Him to be realized in David himself. And he had reason to rejoice in his present success, not only for its own sake, but inasmuch as it was an earnest of God's future favour, a proof to him that God would in like manner subdue other and more formidable enemies, his sins, and their power, and those evil spirits who were in league against the safety of his soul.

And now to view these two psalms as referring to our Saviour; we may consider that in the former one the church is taught to profess faith in Christ, in his all prevailing merits, and in their acceptance with God the Father; the church is taught to rejoice in the salvation wrought by Christ; the children of Zion are instructed to be joyful in their king. See Ps. 149. 2. Whilst in the psalm before us, the church expresses devout acknowledgments for God's gracious goodness in the honour put upon fallen human nature, in that the Son of God vouchsafed to be made man, and in that He, being both God and man, has vanquished our most deadly enemies, has triumphed over sin and death, has seen Satan fall like lightning from heaven, see Luke 10. 18, has been crowned King of kings, and Lord of lords, and has promised to every one of us, upon condition of our faithful service, a crown of immortal glory. In these praises and thanksgivings, let us devoutly join. In this thankful and triumphant spirit, let us carry on our appointed warfare with the enemies which here beset us; at once distrustful of our own ability to resist them, glad to see our Lord exalted in his own strength, and resolved, for our own parts, that if there be little else that we can do, still will we sing and praise his power.

David lamenteth his miserable estate.

To the chief Musician upon Aijeleth Shahar, A Psalm of David.

1 My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?

2 O my God, I cry in the day time, but thou hearest not; and in the night season, and am not silent.

3 But thou art holy, O thou that inhabitest the praises of Israel.

4 Our fathers trusted in thee: they trusted, and thou didst deliver them.

5 They cried unto thee, and were delivered: they trusted in thee, and were not confounded. 6 But I am a worm, and no man; a reproach of men, and despised of the people.

7 All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, 8 He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.

9 But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts.

10 I was cast upon thee from the womb: thou art my God from my mother's belly.

11 Be not far from me; for trouble is near; for there is none to help.

12 Many bulls have compassed me: strong bulls of Bashan have beset me round.

13 They gaped upon me with their mouths, as a ravening and a roaring lion.

14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.

15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.

16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.

17 I may tell all my bones: they look and stare upon me. 18 They part my garments among them, and cast lots upon my vesture.

LECTURE 853.

The marvellous humiliation of our Saviour.

The first words of this psalm are those which Jesus uttered aloud, when dying for us on the cross: "My God, my God, why hast thou forsaken me?" Matt. 27. 46. The last words of this first portion of the psalm were fulfilled, as both St. Matthew and St. John remark, by the parting of our Lord's garments among the Roman soldiers, and the casting lots upon his vesture. See Matt. 27. 35; John 19. 24. We know not to what heavy affliction of David's these words were originally applied. They may probably have been written, when he was driven from the throne by the rebellion of his son. For then doubtless he cried to God day and night. Then he was made the scorn of men. Then he

was reproached by his enemies with the grievous sins that he had committed. Then his goods, even to his very clothes, were divided as a spoil, amongst those who triumphed over him. No wonder that he feared lest God had forsaken him; seeing that he had been taught to look on temporal calamity as the proof of God's displeasure; seeing that he could not then know, as clearly as we do, that when our sin has drawn down on us the chastisements of the Lord, He often brings it to pass, that grievous as they are for the moment, they redound to our endless joy.

But David could not be altogether a stranger to this consolatory doctrine. Only at some times he might be more depressed by his adversity than at others. At some seasons he might find himself less supported than usual by the comfort of God's presence and God's help. This was part of his trial. This is part of the trial of God's most faithful servants. This was part of the trial of Him, whom it behoved to be made in all things like unto his brethren, and who was in all points tempted like as we are, and yet was without sin. See Heb. 2. 17; 4. 15. It was only as being man that Christ could be tempted at all. It was only as being man that Christ could apply to Himself any of the words spoken by David in this psalm. It is only whilst we view Him in his human nature; the divine attributes and glory veiled for a moment, in a manner which we cannot comprehend; it is only whilst we thus regard our blessed Lord as that which He used to call Himself, the Son of man, that we can apply to Him, and even then with the deepest reverence and awe, the whole of this affecting passage.

And, blessed Lord, what an humbling of Thyself is this! What an afflicting of thy soul with the burden of our sins! What a mystery of inconceivable humiliation, that Thou, the only begotten Son of God, shouldest cry aloud as one forsaken of Him! That Thou shouldest pray to have that cup pass away from Thee, and yet it passed not away; and that, when God is wont to grant the prayers of others! that Thou shouldest be despised, almost as if less than man, when Thou wert all the while not less than God! that Thou shouldest be taunted with thy trust in the Most High, and compassed about with men of temper like that of savage beasts! that thy life should be taken by a most painful death, thy hands and feet pierced, thy sacred person nailed to the cross! What inconceivable humiliation is this! What mystery inexplicable, adorable! Oh never, whilst we contemplate thy human sufferings, never may we forget that which gave them their inestimable worth, thy divine nature! Oh never whilst we think of that which Thou didst bear for us as the Son of man, never may we fail to say with the centurion, and them that were with him, watching Thee, "Truly this was the Son of God!" Matt.

27.54.