We fail to see, in the structure of this psalm, sufficient indications of its being the counterpart of the preceding one, to lead us to call it a Te Deum, to be sung on returning from battle as victor. It would equally well suit other occasions on which the grateful hearts of king and people desired to render praises in the house of God for mercies received; e.g. ver. 4: would be equally adapted to the recovery of the king from sickness. Its precise historic reference it is, however, now impossible to ascertain; but this is of comparatively small importance. That the psalm is meant for a public thanksgiving is clear; and thus, with differences of detail in application thereof according to circumstances, it may furnish a basis for helpful teaching on days of national rejoicing over the mercies of God. We must, however, carefully avoid two errors in opening up the hid treasure of this psalm. We must not interpret it as if its references were only temporal, nor as if we lost sight of the supernatural revelation and of the Messianic prophecies which lie in the background thereof; nor yet, on the other hand, may we interpret its meaning as if the religious knowledge or conceptions of Israel''s king were as advanced as the thoughts of Paul or John. E.g. "His glory is great in thy salvation." If we were to interpret this word "salvation" as meaning, primarily, the redemption which is in Christ Jesus, we should be guilty of an anachronism. Its first meaning is, rescue from impending trouble or danger. This, however, may be regarded as prophetic of the triumph awaiting the Church''s King; but our exposition will be sure and clear only as we begin with the historic meaning, an& then move carefully forward. The prayers and thanksgivings of a people cannot rise above the level of inspiration and revelation which marked the age in which they lived. We, indeed, may now set our devotions into another form than that which is represented by vers. 8-12; and, indeed, we are bound so to do. For since revelation is progressive, devotion should be correspondingly progressive too. So that if the remarks we make on the psalm are in advance of the thinkings of believers in David''s time, let us remember that this is because we now look at all events and read all truth in the light of the cross, and not because we pretend to regard such fulness of meaning as belonging to the original intention of the psalm. There are here six lines of exposition before us.

I. HERE IS THE RECALL OF A TIME OF TROUBLE- OF TROUBLE WHICH GATHERED, ROUND THE PERSON OF THE KING. (Ver. 1.) We cannot decide (nor is it important that we should) what was the precise kind of anxiety which had been felt. The word "life" in the fourth verse may indicate that some sickness had threatened the life of the king. The word "deliverance" and the allusions to "enemies' rather point to peril from hostile forces. Either way, when a monarch''s life is threatened, either through sickness or war, the burden is very heavy on the people''s heart. The first cause of anxiety was felt in Hezekiah''s time; the second, often and notably in the days of Jehoshaphat.

II. THE TROUBLE LED TO PRAYER. We gather from the contents of the psalm that the specific prayer was for the king''s life, either by way of recovery from sickness or of victory in war. Note: Whatever is a burden on the hearts of God''s people may be laid before God in prayer. Prayer may and should be specific; and even though our thought, desires, and petitions in prayer may be very defective, still we may tell to God all we feel, knowing that we shall never be misunderstood, and that the answer will come according to the Father''s infinite wisdom, and not according to our defects; yea, our God will do abundantly for us above all that we can ask or think. Hence we have to note -

III. THE PRAYER BROUGHT AN ANSWER. The trust of the praying ones was not disappointed (cf. vers. 2-7). The jubilant tone of the words indicates that the prayer had not been barely, but overflowingly answered. God''s good things had gone far ahead of the petitions, and had even anticipated the king''s wishes and wants (ver. 3). "Life" had been asked; and God had granted "length of days for ever and ever." This cannot refer to the personal earthly life of any human king; the meaning is that in the deliverance vouchsafed there had been a new confirmation of that "everlasting covenant, ordered in all things and sure," wherein God had promised to establish David''s throne for ever (Psalm 61:6; Psalm 132:11-14). Dr. Moll says, "I find here the strongest expression of the assurance of faith in the personal continuance of the life of those who hold fast to the covenant of grace in living communion with Jehovah." Yea, the old Abrahamic covenant has been again confirmed. "Thou hast made him to be blessings for ever" (see Revised Version margin). So that this deliverance thus celebrated in Hebrew song is at once a development of God''s gracious plan, and the answer to a king''s and a people''s prayer! "Thou settest a crown of pure gold upon his head" (ver 3; cf 2 Samuel 12:30).

IV. NEW ANSWERS TO PRAYER INSPIRED NEW HOPE (Ver. 7.) "Through the loving-kindness of the Most High he shall not be moved" (cf. Psalm 23:6; Psalm 63:7). He who proves himself to be our Refuge to-day, thereby proves himself our Refuge for every day.

V. THE PROVIDENTIAL INTERPOSITIONS IN ANSWER TO PRAYER AFFORDED NEW ILLUSTRATIONS OF GOD' S WORKS AND WAYS. (Vers. 8-13.) God is what he is. He remains "the same, yesterday, and to-day, and for ever." But he cannot seem the same to his enemies as to his friends; the same events which fulfil the hopes of his friends are the terror and dread of his foes. This general principle is always true: it must be (ver. 10); and side by side with the Divine provision for the continuance of good, there is the Divine provision for shortening the entail of evil (see Exodus 20:6, Revised Version margin; and Deuteronomy 7:9). But we are not bound in our devotions to single out others as the enemies in whose overthrow and destruction we could rejoice. At the same time, it is but just to the Hebrews to remember that they were the chosen people of God, and from their point of view, and with their measure of light, they regarded their enemies as God''s enemies (see Psalm 139:22). The way David sometimes treated his foes can by no means be justified. The views of truth which God''s people hold are often sadly discoloured by the conventionalisms of their time; and David was no exception thereto. We may pray for the time when Zion''s King "shall have put all enemies under his feet," and even praise him for telling us that it will be so. But we may surely leave all details absolutely with ]aim.

VI. THE EVER-UNFOLDING DISCLOSURES OF WHAT GOD IS MAY WELL CALL FORTH SHOUTS OF JOYOUS SONG. (Ver. 13.) When we have such repeated illustrations of God''s loving-kindness, mercy, and grace, we can feel unfeigned delight in singing of his power. What rapturous delight may we have in the thought that-

"The voice which rolls the stars along
Speaks all the promises;"

that the same Being who is most terrible to sin, is infinitely gracious to the sinner, and. that to all who trust him he is their "exceeding Joy"! - C.

The word "prevent" is now generally used to represent the idea of hindrance. "Thou preventest him" would mean commonly, "Thou hinderest him." But here the word "prevent" means, to go before. Thou goest before him with the blessings of Thy goodness as a pioneer, to make crooked ways straight and rough places smooth; or, as one who strews flowers in the path of another, to render the way beautiful to the eye and pleasant to the tread. God's anticipation of our necessities by His merciful dispensations. The leading idea of the text is expressed elsewhere. In Isaiah 52:12, "The Lord will go before you, and the God of Israel shall be your reward." Here is not only the idea of God following a man to shelter him and to protect him; but of God going before a man to make what preparation is necessary for his safety and comfort. God prevents us with the blessings of His goodness —

I. WHEN WE COME INTO THE WORLD.

II. WHEN WE BECOME PERSONAL TRANSGRESSORS.

III. WHEN WE ENTER UPON THE DUTIES AND CARES OF MATURE LIFE. The word "providence" seems to represent something more passive than that which it is essential God should be to us and do for us. For example, you might make a provision for another, put that provision within his reach, and then leave both him and the provision you have made — and that would be providence. But that is not God's providence. He leaves nothing. He is with everything — with things great and with things small. God has not, you know, constructed this world as a clockmaker constructs a clock — adapting the machinery to work rightly without his oversight or his interference, but only needing a little attention on the part of the individual who owns it. God has not put this world in such a position as that. Everything that acts, moves, and works — acts, moves, and works under the direct impulse of God. I know that men try to drive God away from His world, by talking of the laws of nature and of the powers and resources of nature. But as I understand the laws of nature, they are God's usual mode of working. He does a particular work in the same way, month after month, and year after year — that is a law. But then, the law is nothing in itself — the law is no power or force; it is only God's mode of doing the thing. You might as well talk of the law of carpentering, or the law of cabinetmaking, in terms which would show you do not consider the presence of the carpenter or the cabinetmaker necessary to his work. There are rules of carpentering and rules of cabinet. making; but you require the carpenter and the cabinetmaker. Just so with reference to God. He works in the same mode, month after month, and year after year; but pray do not put the mode, the method, in the place of Himself, and speak of the mode of working as though it were the worker. And so God goes before us. He has been busy about that business of ours which we have just taken up as our occupation through life. He has thought of, cared, and provided for us.

IV. WHEN WE ENTER UPON NEW PATHS.

V. WHEN WE ENTER THE DARK VALLEY OF THE SHADOW OF DEATH.

VI. BY GIVING US MANY MERCIES WITHOUT OUR ASKING FOR THEM. What wretched beings we should be if God limited His gifts to our prayers! I know that sometimes we do ask great things, when our hearts are enlarged and when our lips are open; but I know that, at other times, we ask God nothing, and that our prayers are as poor as ourselves; and if God restrained His giving when we restrained our praying, in what utter destitution we should be!

VII. BY OPENING TO US THE PATH OF HEAVEN AND BY STORING HEAVEN WITH EVERY PROVISION FOR OUR BLESSEDNESS. Then let us praise God for His goodness, and let us imitate Him by seeking to prevent others in like manner.

(Samuel Martin.)