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strengthened the bars of thy gates," we have a clear coincidence with the independent history (Neh. iii. and xii. 27—43). Whilst Jerusalem lay unprotected, the Psalms of the returned Jews were tinged with sadness; but now joy predominates, which remarkably and undesignedly accords with the history (Neh. vi. 15, 16, xii. 43), “God had made them rejoice with great joy: so that the joy of Jerusalem was heard even afar off." So Psalm cxlix. 6, "Let the high praises (i.e., praises with voices raised high) of God be in their mouth." Again, the Levite's prayer (Neh. ix. 6) before the sealing of the covenant, "Thou hast made heaven, the heaven of heavens, with all their host, the earth, the seas," etc., accords with Psalm cxlvi. 6, "Which made heaven and earth, the sea, and all that therein is," and cxlviii. 4. So also Neh. ix. 13, 14, x. 29, "Thou gavest them right judgments, statutes," etc. Compare Ps. cxlix. 19, "He showeth His statutes and His judgments unto Israel." The revelation of God's will to Israel on Sinai was her distinguishing glory (Deut. iv. 32-34, xxxiii. 2-4; Rom. iii. 1, 2).

"The Lord doth build up Jerusalem, He gathereth together the outcasts of Israel" (Ps. cxlvii. 2), is an exact description of Nehemiah's work under God (Neh. ii. 5, iii., vi., 15). Israel could testify of her past adversity, "Who can stand before His cold?" (Ps. cxlvii. 16, 17). But as the glaciers before our era, nature's gigantic sculptors, ground and chiselled into smooth outlines the rugged hills uplifted by volcanoes; and as the moraines, deposited in the valleys by glaciers, prepared a fertile soil; so the snow and ice of Israel's calamity prepared her for her present blessedness and thangsgivings which close the Psalter.

The praises especially look forward to the Lord's coming kingdom (CXLIX. 2), "Let the children of Zion be joyful in their King." The believing prayer (cxlix. 6), "Let a twoedged sword (be) in the saint's hand," is illustrated and suggested by the contemporary history (Neh. iv. 16-18): whilst they wrought with one hand in building the wall, "with the other hand they held a weapon;" and in the pro

cession of dedication, probably, whilst having "the high praises of God in their mouth," they had "a two-edged sword in their hand" (xii. 31). Certainly when the Lord shall come with His saints for judgment on the ungodly, the two-edged sword shall go out of His mouth (Rev. i. 16, xix. 15), and the saints shall share in judging the world (Ps. cxlix. 6—9). "This honour have all His saints" (Dan. vii. 22; Luke xxii. 29, 30; 1 Cor. vi. 2; Rev. iii. 21, xx. 4).

Finally, the musical instruments used in dedicating the city walls (Neh. xii. 27) are the same as in PSALM CL. 3—5, "the trumpet, psaltery, harp, timbrel, and cymbals." The organ, or pipe, is not in Nehemiah, but only in Ps. cl. 4,

from, to blow. The pipe is only here found, at the dedication of the walls; not elsewhere in the temple worship. "Let everything that hath breath praise Jehovah! Hallelujah!" Living voices take up the failing notes of inanimate instruments, and as these cease on earth, redeemed saints and holy angels will eternally prolong the praises of "Him first, Him last, Him midst and without end," saying, "Alleluia ! Salvation, and glory, and honour, and power, unto the Lord our God. Alleluia! the Lord God omnipotent reigneth, Amen." (Rev. xix. 1, 6.)

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* David was dwelling at Engedi (= the fountain of the young goat), "the rocks
of the wild goats” (1 Sam. xxiv. 2), at the time of writing Psalm. xi. This was in
the neighbourhood of the Dead Sea, the scene of the destruction of the guilty
cities of the plain, Sodom and Gomorrah. How naturally here would the idea
suggest itself (Ps. xi. 6), "Upon the wicked Jehovah shall reign fire and brimstone
and an horrible tempest" (the wrath-wind, zil 'aphoth: comp. Isa. xxx. 33). This
confirms the reality of the coincidence, evidently undesigned, between Ps. xi. 1, 2,
and 1 Sam. xxvi. 20. "The wicked bending their bow-that they may privily
shoot at the upright” (ver. 2), points to the treacherous Ziphites tracking “his
foot" (marg. I Sam. xxiii. 22), and guiding Saul and his Benjamite bowmen
towards David. These "deadly enemies compassed him about" (Ps. xvii. 9) so
closely at the wilderness of Maon, they on one side, while he was on the other,
that only by “making haste David got away." God's providence interposed; for,
just as Saul was on the verge of overtaking him, the Philistines unintentionally
saved him by invading Judah, and so requiring Saul to meet them, the very
enemies by whom Saul had hoped to kill David (1 Sam. xviii. 21). The name
Sela-hammah-lekoth," the rock of divisions," marked the spot where David climbed
down on one side, whilst Saul was on the other. The coincidence of the heading
of Psalm liv. with the twice-repeated words of the Ziphites in the history (1 Sam.
xxiii. 19, and xxvi. 1), identifies the occasion referred to in that Psalm: "The
Ziphites came and said to Saul, Doth not David hide himself with us?"

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XXXVI. Lect. xvi., xxiv. 125, 203
XXXVII. Lect. xiv., xviii. 110, 138
XXXVIII. Lect. v., vii., xiv.,

xviii. 33, 50, 110, 138
XXXIX. Lect. xi., xviii. 86, 138
XL. Lect. xvii., xviii. 133,
138
XLI. Lect. i., xii., xviii. 1, 94,
138
XLII. Lect. i., xiii., xxv. 1, 104,
213

XLIII. Lect. iv., xxv. 24, 213
XLIV. Lect, xv., xxvi. 116, 223

XLV. Lect. xxi.

LXV. Lect. ix.
LXVI. Lect. xxiv.
LXVII. Lect. xxiv.
LXVIII. Lect. xvi.

LXIX. Lect. vii., xvii.,xviii.

. 203
125

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xix., xxiv. 59, 78, 86,
146, 203

233

LXXIX. Lect. xxvi., xxviii. 223,

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*

33

Nahash, the former husband of David's mother, before Jesse, David's father
(2 Sam. xvii. 25), was probably of the royal family of Ammon. This, too, will
account for David's friendship with the Ammonite king of that name, and with
Shobi his son besides the fact that David and Ammon- were drawn together
owing to the enmity of their common foe, Saul (1 Sam. xi.). David received
"kindness" from both Shobi and Nahash (2 Sam. x. 2; xvii. 27).

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