tempest which does that is better than calm which beguiles from Him; and, since all His storms are meant to "drive us to His breast," they come from His "favour." The approach to God is told in vv. 8-10, of which the two latter are a quotation of the prayer then wrung from the psalmist. The ground of this appeal for deliverance from a danger threatening life is as in Hezekiah's prayer (Isa. xxxviii. 18, 19), and reflects the same conception of the state of the dead as Psalm vi. 5. If the suppliant dies, his voice will be missed from the chorus which sings God's praise on earth. "The dust" (_i.e._, the grave) is a region of silence. Here, where life yielded daily proofs of God's "truth" (_i.e._, faithfulness), it could be extolled, but there dumb tongues could bring Him no "profit" of praise. The boldness of the thought that God is in some sense advantaged by men's magnifying of His faithfulness, the cheerless gaze into the dark realm, and the implication that to live is desired not only for the sake of life's joys, but in order to show forth God's dealings, are all remarkable. The tone of the prayer indicates the imperfect view of the future life which shadows many psalms, and could only be completed by the historical facts of the Resurrection and Ascension. Concern for the honour of the Old Testament revelation may, in this matter, be stretched to invalidate the distinctive glory of the New, which has "brought life and immortality to light." With quick transition, corresponding to the swiftness of the answer to prayer, the closing pair of verses tells of the instantaneous change which that answer wrought. As in the earlier metaphor weeping was transformed into joy, here mourning is turned into dancing, and God's hand unties the cord which loosely bound the sackcloth robe, and arrays the mourner in festival attire. The same conception of the sweetness of grateful praise to the ear of God which was presented in the prayer recurs here, where the purpose of God's gifts is regarded as being man's praise. The thought may be construed so as to be repulsive, but its true force is to present God as desiring hearts' love and trust, and as "seeking such to worship Him," because therein they will find supreme and abiding bliss. "My glory," that wonderful personal being, which in its lowest debasement retains glimmering reflections caught from God, is never so truly glory as when it "sings praise to Thee," and never so blessed as when, through a longer "for ever" than the psalmist saw stretching before him, it "gives thanks unto Thee." PSALM XXXI.