containing expressions of trust (vv. 2, 9a). Obviously the unity of the psalm requires that the "I" of these two verses should be the "thou" of the great portion of the psalm, and the "he" of the last part. Each profession of trust will then be followed by assurances of safety thence resulting, ver. 2 having for pendant vv. 3-8, and ver. 9a being followed by vv. 9b-13. The two utterances of personal faith are substantially identical, and the assurances which succeed them are also in effect the same. It is by some supposed that this alternation of persons is due simply to the poet expressing partly "his own feelings as from himself, and partly as if they were uttered by another" (Perowne after Ewald). But that is not an explanation of the structure; it is only a statement of the structure which requires to be explained. No doubt the poet is expressing his own feelings or convictions all through the psalm: but why does he express them in this singular fashion?

The explanation which is given by Delitzsch, Stier, Cheyne and many others takes the psalm to be antiphonal, and distributes the parts among the voices of a choir, with some variations in the allocation.

But ver. 1 still remains a difficulty. As it stands it sounds flat and tautological, and hence attempts have been made to amend it, which will presently be referred to. But it will fall into the general antiphonal scheme, if it is regarded as a prelude, sung by the same voice which twice answers the single singer with choral assurances that reward his trust. We, then, have this distribution of parts: ver. 1, the broad statement of the blessedness of dwelling with God; ver. 2, a solo, the voice of a heart encouraged thereby to exercise personal trust; vv. 3-8, answers, setting forth the security of such a refuge; ver. 9a, solo, reiterating with sweet monotony the word of trust; vv. 9b-13, the first voice or chorus repeating with some variation the assurances of vv. 3-8; and vv. 14-16, God's acceptance of the trust and confirmation of the assurances.

There is, no doubt, difficulty in ver. 1; for, if it is taken as an independent sentence, it sounds tautological, since there is no well-marked difference between "sitting" and "lodging," nor much between "secret place" and "shadow." But possibly the idea of safety is more strongly conveyed by "shadow" than by "secret place," and the meaning of the apparently identical assertion may be, that he who quietly enters into communion with God thereby passes into His protection; or, as Kay puts it, "Loving faith on man's part shall be met by faithful love on God's part." The LXX. changes the person of "will say" in ver. 2, and connects it with ver. 1 as its subject ("He that sits ... that lodges ... shall say"). Ewald, followed by Baethgen and others, regards ver. 1 as referring to the "I" of ver. 2, and translates "Sitting ... I say." Hupfeld, whom Cheyne follows, cuts the knot by assuming that "Blessed is" has dropped out at the beginning of ver. 1, and so gets a smooth run of construction and thought ("Happy is he who sits ... who lodges ... who says"). It is suspiciously smooth, obliterates the characteristic change of persons, of which the psalm has other instances, and has no support except the thought that the psalmist would have saved us a great deal of trouble, if he had only been wise enough to have written so. The existing text is capable of a meaning in accordance with his general drift. A wide declaration like that of ver. 1 fittingly preludes the body of the song, and naturally evokes the pathetic profession of faith which follows.

According to the accents, ver. 2 is to be read "I will say, 'To Jehovah [belongs] my refuge,'" etc. But it is better to divide as above. Jehovah is the refuge. The psalmist speaks to Him, with the exclamation of yearning trust. He can only call Him by precious names, to use which, in however broken a fashion, is an appeal that goes straight to His heart, as it comes straight from the suppliant's. The singer lovingly accumulates the Divine names in these two first verses. He calls God "Most High," "Almighty," when he utters the general truth of the safety of souls that enter His secret place; but, when he speaks his own trust, he addresses Jehovah, and adds to the wide designation "God" the little word "my," which claims personal possession of His fulness of Deity. The solo voice does not say much, but it says enough. There has been much underground work before that clear jet of personal "appropriating faith" could spring into light.

We might have looked for a Selah here, if this psalm had stood in the earlier books, but we can feel the brief pause before the choral answer comes in vv. 3-8. It sets forth in lofty poetry the blessings that such a trust secures. Its central idea is that of safety. That safety is guaranteed in regard to two classes of dangers—those from enemies, and those from diseases. Both are conceived of as divided into secret and open perils. Ver. 3 proclaims the trustful soul's immunity, and ver. 4 beautifully describes the Divine protection which secures it. Vv. 5, 6, expand the general notion of safety, into defence against secret and open foes and secret and open pestilences; while vv. 7, 8, sum up the whole, in a vivid contrast between the multitude of victims and the man sheltered in God, and looking out from his refuge on the wide-rolling flood of destruction. As in Psalm xviii. 5, Death is represented as a "fowler" into whose snares men heedlessly flutter, unless held back by God's delivering hand. The mention of pestilence in ver. 3 somewhat anticipates the proper order, as the same idea recurs in its appropriate place in ver. 6. Hence the rendering "word," which requires no consonantal change, is adopted from the LXX. by several moderns. But that is feeble, and the slight irregularity of a double mention of one form of peril, which is naturally suggested by the previous reference to Death, is not of much moment. The beautiful description of God sheltering the trustful man beneath His pinions recalls Deut. xxxii. 11 and Psalms xvii. 8, lxiii. 7. The mother eagle, spreading her dread wing over her eaglets, is a wonderful symbol of the union of power and gentleness. It would be a bold hand which would drag the fledglings from that warm hiding-place and dare the terrors of that beak and claws. But this pregnant verse (4) not only tells of the strong defence which God is, but also, in a word, sets in clear light man's way of reaching that asylum. "Thou shalt take refuge." It is the word which is often vaguely rendered "trust," but which, if we retain its original signification, becomes illuminative as to what that trust is. The flight of the soul, conscious of nakedness and peril, to the safe shelter of God's breast is a description of faith which, in practical value, surpasses much learned dissertation. And this verse adds yet another point to its comprehensive statements, when, changing the figure, it calls God's Troth, or faithful adherence to His promises and obligations, our "shield and target." We have not to fly to a dumb God for shelter, or to risk anything upon a Peradventure. He has spoken, and His word is inviolable. Therefore, trust is possible. And between ourselves and all evil we may lift the shield of His Troth. His faithfulness is our sure defence, and Faith is our shield only in a secondary sense, its office being but to grasp our true defence, and to keep us well behind that.

The assaults of enemies and the devastations of pestilence are taken in vv. 5, 6, as types of all perils. These evils speak of a less artificial stage of society than that in which our experience moves, but they serve us as symbols of more complex dangers besetting outward and inward