Ver. 2.-The Makr,r of nations. The expression seems to refer rather to the selection and constitution of Israel us the people of Jehovah than to the act of creation. By the restoration from Babylon, Israel bad been appropriated anew in this special character; made or constituted a nation. It ,ms in the restored and renewed national life that the people so greatly rejoiced. I. GoD MAKES FAMILIES. It is well for us to see distinctly what is the Divine order for humanity. God made man in his image as a Father; gave him a helpmeet, through whom a family was to gather round him. That family was to be trained by personal in.fl.uence for an independent family life, into which its members would pass; and so families would reprc,duce families, and by means of families the whole earth would be peopled, and the moral perfection of the entire family of God attained. This, God's ideal, mnn's self-will and passion have spoiled. II. MAN-MADE NATIONS, Cowper says, "God made the country,and man made the town." It is answering fact to say," God made the family, and man made the nation." 1t is full of significance that the aggregation of men for mutual protection, out of which nations and civil governments have been evolved, was a device of the sons of Oain; i.e. of those who, in some sense, had been "driven out from the presence of the Lord." It is e3sy to see that, had God's family idea been preserved, no schemes for mutual protection would have been necessary, no walled cities, no government, no army, no police ; for brothers in a family would never think of injuring brothers, and the family feelinO' would also save the relations of families. Ill~ Gon OVERRULES THE MAKING OF NATIONS. He, in a way, accepts as facts,and uses for his purposes, the conditions in which man has set himself. He lets man have what bas been called a "free experiment;" and as it pleases man to create nations, God is pleased to deal with nations as such, using them for his purposes, even ae he uses individuals. And nations really are aggregations of men in which personal individualities are sunk in order to construct a composite individuality. God deab with that individuality, and uses it. We call it the "national genius.''-R. 'l'.
Ver. 4.-God's pleasure in his people. The peculiarity of religion is that it gives us pleasure in the thought of God, by removing the fear of him which is common to sinful men. This is seen in the joy-son~s of the psalmists. When we cherish the thought vf God, we find our hearts are il;'citcd to praise him (1) for what be is in his own gl urious nature; (2) for "lrnt he is in the ordering of his gmcious providences; (3) for \', Lat he is iu coveuant relations with his pe(lph•, Whether wo arc fiutling pleasure io PS, OXLIX, 1-9.] TilE BOOK OJ!' PSALMS. 115
the thought of God is one of the surest and best tests of our religion. In the verse before us, our joy in .God and praise of God are demanded on two very sufficient and suggestive grounds. I. Goo's PRESENT PLEASURE IN HIS PEOPLE. That ought to be a.constant pleasure aud joy to us. It is not only that he cares for us-that may be but a cold consi<lera- tion. It is not only that ho loves us-we may feel almost lost among the many whom he loves. It is that he finds pleasure in us, and that necessarily involves some form of personal relations. Dut what can there poRsibly be in us in which God can find personal pleasure? 1. We are to him as children. 2. We are the objects of hi8 great redemption. (Illustrate by the interest of a doctor in his patient.) 3. We may reflect his image. '!'here is a strange pleasure in discovering our characteristic self in another person, 4. We may lean upon bis grace. And there is great plcasuro felt by the good man in simply being relied on. What gave Christ his pleasure in his disciples? 'l'ake home the thought of God's pleasurable interest in us, and then see uncler what obligations we lie never to spoil his pleasure, but do all we can to increase it. II. Goo's FUTURE PUIIPOSE FOR BIS PEOPLE. His pleasure in them makes him work for them. And those for wLom he works are indicated by their chief character- istic-meekness. "I will beautify the meek." For such God has: (1) Salvation in its fullest, deepest senses. (2) Help for every emergency, constant as theit· ueecl, and adapted to it in its ever-varying forms. (3) Final emancipation from the evil which has been all along marring and spoiling our beauty. Illustrate how beauty returns when encroaching and enfeebling disease is at last' mastered and dismissed. It is important to dwell on the point-that tho salvations of God which are going on in us and for us, because he takes p\ensure in us, are adornments to the Christian. God's grace to him and in him tends to "beautify him." It may be shown how they tend to beautify (1) his very face; (2) his character; and (3) his relationships. What, then, will be our beauty in the sight of God when his salvation work in us is fully complete?-R. T. Ver. 4.-God's pleasure in his people. In what respects does Lhe Lord take pleasure in his people? l. He tak1•s pleasure in them, inasmuch as HE DELIGHTS IN THE EXERCISES OP TllEIB GBAOES TOWARDS HIM, They all believo in him, and have faith in his Word and promises; they rely on his truth and power; thoy hope in his mercy; they fear his displeasure; they love his Person and Name. II. He takes pleasure IN THE BERVIOES OB' HIS PEOPLE. They can do hut little for him, and he regards their services, not with nn eye to their intrinsic value in themselves, but for the sake of the willing mind from which they flow. III. He takes pleasure IN THE PROSPERITY OF HIS rEOPLE, His Name is love; hi~ nature is goodness. And can we doubt that he loves to see his people haPl-'Y? Even iu those dispensations which in themselves are grievous and painful, he is seeking their good, end in the end promotiug their happiness, (After C. H. S.)-R. T.