Though there is no sufficient reason to question the accuracy of the title of this psalm, yet the blessing here pronounced on benevolent souls is entirely independent of its human penman. The two key-words in the first verse - "considereth" and "the poor" - are words of very wide significance. The first would mean "he who takes a kindly, continuous, intelligent interest in, and who cherishes a tender sympathy for, them; and the word "poor" would include the weak, sick, insignificant, impoverished, wretched, and unfortunate - even the debtor and the slave. Now, we are so accustomed to such kindly thoughts for the helpless, that we often come to regard care for the poor as one of the "ordinary virtues of humanity;" yet such is very, very far from being the case. Where the light of Divine revelation has not shone, it is no social sin, in the estimation of men, to trample on the poor. Thus the merciful consideration for "the poor, the fatherless, and the widow," shown in the Law of Moses, marked an immense uplifting in legislation; while the continuation of this same philanthropy, on religious grounds, was made of so much account by the prophets, that if it was neglected, men's external worship was an offence in the sight of God (Isaiah 50:17; 10:1, 2; 3:14; 58:5-11; Jeremiah 22:3; Amos 2:6). The Lord Jesus Christ confirmed all this by his precepts, illustrated it by his life, and actually deems it of so much importance that, looking onward to the time when he shall be the Judge of all the nations, he declares that, according as men have attended to his poor or not, will be the stupendous distance between a "Come, ye blessed!" and a "Depart, ye cursed!", (Matthew 25:31-46). Hence the theme before us now is one that is vitally bound up with the essentials of true religion and of acceptable worship to God, so that we have the warrant of the entire Scriptures for dealing with this blessing, which is here pronounced on the benevolent, as being not only the words of David, but a continuous utterance of Divine revelation from beginning to end. Hence it would wonderfully enlarge and strengthen the basis of such an appeal as this verse suggests, to combine with it the two benedictions in Matthew 5:7 and Matthew 25:34, "Blessed are the merciful: for they shall obtain mercy;" "Come, ye blessed of my Father!"

I. THE REVEALED WILL OF GOD SHOWS US HOW TRULY MAN IS THE OBJECT OF A. DIVINE REGARD. No one can study intelligently the book of God and compare it with the pagan estimate of human nature, without being struck with the amazing contrast between heathenism and Christianity, and, indeed, between heathenism and Hebraism. Often, indeed, both Moses and Christ are accused of indifference to the lot of the slave, because neither of them overthrew slavery with a single thrust; but they did a better and a nobler thing - they dropped those seeds of thought concerning man's dignity, concerning men's relation to God and to each other, that, in springing up and bearing fruit, would cause slavery to fall most utterly, never to rise again. And, even now, the kindly thoughts of and for us which pervade the book, given in germ in the Law of Moses, and in ripest form in the Epistles of St. John, are such that when they take effect in human hearts and lives, they turn selfishness to love; and if such, effect were to be universal, we should have a Paradise below! A common Fatherhood is over all; hence a common brotherhood should bind all in one. "There is no respect of persons with God." To despise the poor, to turn aside the right of a man before the face of the Most High, the Lord approveth not. And this pure leaven of the kingdom is gradually diffusing itself through the race, and will, till the care of God for us all comes to be mirrored in our care for each other.

II. WHEN AND WHERE GOD'S CARE FOR MAN AS MAN IS UNDERSTOOD AND COPIED, THERE WILL SPRING UP PRACTICAL BENEVOLENCE; and this will take effect in every form in which such kindness can be shown. The special feature noted here is that of "considering the poor," which would involve a looking out for cases in which we can render aid of any kind whatever; and when such cases are before us, making them the objects of our deep interest and practical concern. Briefly we may set these under four heads. We should be ready and ever

(1) anxious to be helps everywhere;

(2) anxious to help men for Christ's sake;

(3) anxiously caring for men as men, either because Christ died for them, or because Christ lives in them; and

(4) anxiously seeking out the cases of special sorrow and distress, that we may cheer the suffering and the sad.

III. ON THOSE WHO LIVE A LIFE OF SUCH PRACTICAL BENEVOLENCE FOR CHRIST'S SAKE, THERE IS A BLESSING PRONOUNCED. It will be the blessing of both the Father and of the Son, yea, and of the Spirit too. The Spirit; for he pronounces it in the inbreathing of these sacred words. The Son; for he proclaims it now, as our Teacher, in the Sermon on the Mount, and will pronounce it, as Judge, at last. The Father; for the very words of the blessing which the Son pronounces are, "Ye blessed of my Father. In this love he blesses specially all whose love is the reflex of his own. And the people's blessing will attend him who lives to bless the people; in such a case, in a high and holy sense, vex populi, vox Dei.

IV. THE BLESSING OF HEAVEN ON THOSE WHO LIVE TO BLESS OTHERS IS DIVINELY RICH AND FULL. What does it involve?

1. Divine approval; for God's heart of love has diffused its own glow of sympathy within.

2. The heart of the Lord Jesus is touched; for he feels kindness done to others for his sake as done to him. Wonderful, indeed, is his Inasmuch."

3. Those who love like Jesus will find their home with him. How inspiring are the words, "Come, ye blessed of my Father"!

4. There will be the recompense of "a kingdom prepared. Oh, how infinitely do the recompenses of abounding grace outweigh any little acts of kindness the saints may have shown to the poor of Christ! Only grace" can account for a reward so large.

V. OF SUCH IMPORTANCE IS THIS LIFE OF SERVICE FOR OTHERS THAT, APART FROM IT, ALL RELIGIOUS FORM IS EMPTY AND VAIN. (Matthew 7:12, 21-23; Matthew 25:41; Mark 10:21; Luke 16:19-31; 1 John 3:17; James 2:6, 13; James 5:1-4.) To call Christ "Lord, Lord," and then to disregard his injunctions, will be of no use. Note: Here are three lessons urgently calling for enforcement.

1. Let the agnostic and positivist, who are calling out for a religion that means "living for others," see if they have not here the religion for which they call, and which is only waiting for its professors to act up to it, to revolutionize the world.

2. Let but the spirit of the text inspire man universally, and all struggles and alienation between class and class would forthwith cease.

3. Let some who have given disproportionate attention to doctrine, and who have paid too little heed to life and love, aim at a readjustment. We want doctrine and life; not one without the other.

4. Let Christian Churches learn that if they would commend themselves to the age, they must live to serve the age, by holy thought, pure living, and manifested love I

5. Let us thank God with all our hearts for the ameliorating influence on the lot of man, of this Divine command to care for others; e.g. homes, refuges, hospitals, etc. - C.

No one who has not felt the pains of sickness can fully appreciate the blessing of health. The lassitude and sufferings of sickness are hard to bear; and yet it is a wholesome discipline, which all of us greatly need. The design of sickness may be threefold. Sometimes it is sent to punish the wicked (1 Samuel 5:6). Or to try the patience and constancy of the righteous. Or to show forth God's glory (John 9:3; John 11:4).

I. OUR DUTY TOWARD THE SICK, WHO MAY NEED ASSISTANCE, Those who are well off in life, can have things arranged to suit themselves. The large and well-ventilated room, the comfortable bed with its clean and wholesome linen, the varied delicacies to suit the morbid appetite, the gentle and unwearied attentions of kindred and friends — all this, and more, money may readily command. But there are many who can have no such alleviation to their suffering. The kind physician comes — may God reward at the last day the many visits of mercy which he makes to the afflicted poor. But he leaves directions that the sick man should be kept quiet. Quiet indeed! He may as well command the mill dam to stop its ceaseless roar, or the hard hailstones not to rattle upon the roof. The minister of God arrives. lie asks of the welfare of the sick. He prays for his recovery. His petition in such a case is nothing more nor less than asking God to work a miracle in the sufferer's behalf, because he must be left in "a condition much more likely to make a well man sick, than a sick man well."

II. THINK SERIOUSLY OF THE TIME WHEN ALL WILL BE CALLED TO LIE DOWN UPON THE BED OF LANGUISHING. There will be some morning of your lives, when business will be going on in the shops, and on the streets, but you will be far otherwise engaged. And suppose you that the bed of sickness is a convenient or suitable place to arrange your long-neglected account with God?

(A. M. Sadleir.)